"illusion" of crimes, wars, terror, sickness, injury, death, suffering and pain; and why God does not stop this "illusion". Moral rationalism "In the seventeenth and eighteenth centuries rationalism about morality was repeatedly used to reject strong divine command theories of ethics". Such moral rationalism asserts that morality is based on reason. Rorty refers to Immanuel Kant as an example of a "pious rationalist". According to Shaun Nichols, "The Kantian approach to moral philosophy is to try to show that ethics is based on practical reason". The problem of evil then becomes, "how is it possible for a rational being of good will to be immoral"? Kant wrote an essay on theodicy criticizing it for attempting too much without recognizing the limits of human reason. Kant did not think he had exhausted all possible theodicies, but did assert that any successful one must be based on nature rather than philosophy. While a successful philosophical theodicy had not been achieved in his time, added Kant, he asserted there was no basis for a successful anti-theodicy either. Evil God challenge One resolution to the problem of evil is that God is not good. The Evil God Challenge thought experiment explores whether the hypothesis that God might be evil has symmetrical consequences to a good God, and whether it is more likely that God is good, evil, or non-existent. Dystheism is the belief that God is not wholly good. Peter Forrest has stated:The anti-God that I take seriously is the malicious omnipotent omniscient being, who, it is said, creates so that creatures will suffer, because of the joy this suffering gives It. This may be contrasted with a different idea of anti-God, that of an evil being that seeks to destroy things of value out of hatred or envy. An omnipotent, omniscient being would not be envious. Moreover, destructive hatred cannot motivate creation. For these two reasons I find that rather implausible. My case holds, however, against that sort of anti-God as well as the malicious one. The variety of anti-Gods alerts us to the problem of positing any character to God, whether benign, indifferent, or malicious. There are many such character traits we could hypothesize. Why not a God who creates as a jest? Or a God who loves drama? Or a God who, adapting Haldane's quip, is fond of beetles? Or, more seriously, a God who just loves creating regardless of the