of expediency. Natural values are always critically appraised in the
light of humane values, which is nearly, if not quite, the same as
saying that the individual desires and delights must be conformed
to the standards of the group. There can be no anarchy of the
imagination, no license of the mind, no unbridled will. Humanism,
no less than religion, is nobly, though not so deeply, traditional.
But there is no tradition to the naturalist; not the normal and
representative, but the unique and spectacular is his goal. Novelty
and expansion, not form and proportion, are his goddesses. Not truth
and duty, but instinct and appetite, are in the saddle. He will try
any horrid experiment from which he may derive a new sensation.

Over against them both stands the man of religion with his vision of
the whole and his consequent law of proud humility. The next three
chapters will try to discuss in detail these several attitudes toward
life and their respective manifestations in contemporary society.




CHAPTER TWO

THE CHILDREN OF ZION AND THE SONS OF GREECE


We are not using the term "humanism" in this chapter in its strictly
technical sense. Because we are not concerned with the history of
thought merely, but also with its practical embodiments in various
social organizations as well. So we mean by "humanism" not only those
modes and systems of thought in which human interests predominate but