its amiable exaggeration of the reasonableness of human nature. But
the Socratic dictum that knowledge is virtue was the product of a
personality distinguished, if we accept the dialogues of Plato, by
a perfect harmony of thought and feeling. Probably it is not wise to
build so important a rule upon so distinguished an exception!

But the positive defect of humanism is more serious. It likewise
proposes to rationalize those supersensuous needs and convictions
which lie in the imaginative, the intuitive ranges of experience.
The very proposal carries a denial of their value-in-themselves.
Its inevitable result in the humanist is their virtual ignoring. The
greatest of all the humanists of the Orient was Confucius. "I venture
to ask about death," said a disciple to the sage. "While you do not
know life," replied he, "how can you know about death?"[13] Even more
typical of the humanistic attitude towards the distinctively religious
elements of experience are other sayings of Confucius, such as: "To
give oneself earnestly to the duties due to men, and while respecting
spiritual beings, to keep aloof from them may be called wisdom."[13]
The precise area of humanistic interests is indicated in another
observation. "The subjects on which the Master did not talk were
... disorder and spiritual beings."[13] For the very elements of
experience which humanism belittles or avoids are found in the world
where pagans like Rabelais robustly jest or the high spaces where
souls like Newman meditate and pray. The humanist appears to be
frightened by the one and repelled by the other; will not or cannot
see life steadily and whole. That a powerful primitivistic faith,
like Taoism, a sort of religious bohemianism, should flourish beside
such pragmatic and passionless moderation as classic Confucianism is
inevitable; that the worship of Amida Buddha, the Buddha of redemption
and a future heaven, of a positive and eternal bliss, should be the