Whether we agree or not with the general condemnation of reviewing implicit in this survey of the situation, or with the division of criticism itself, we have every reason to be grateful to Mr Eliot for disentangling the problem for us. The question of criticism has become rather like Glaucus the sea-god, encrusted with shells and hung with weed till his lineaments are hardly discernible. We have at least clear sight of him now, and we are able to decide whether we will accept Mr Eliot's description of him. Let us see. We have no difficulty in agreeing that historical criticism of literature is a kind apart. The historical critic approaches literature as the manifestation of an evolutionary process in which all the phases are of equal value. Essentially, he has no concern with the greater or less literary excellence of the objects whose history he traces--their existence is alone sufficient for him; a bad book is as important as a good one, and much more important than a good one if it exercised, as bad books have a way of doing, a real influence on the course of literature. In practice, it is true, the historical critic generally fails of this ideal of unimpassioned objectivity. He either begins by making judgments of value for himself, or accepts those judgments which have been endorsed by tradition. He fastens upon a number of outstanding figures and more or less deliberately represents the process as from culmination to culmination; but in spite of this arbitrary foreshortening he is primarily concerned, in each one of the phases which he distinguishes, with that which is common to every member of the group of writers which it includes. The individuality, the quintessence, of a writer lies completely outside his view. We may accept the isolation of the historical critic then, at least in theory, and conceive of him as a fragment of a social historian, as the author of a chapter in the history of the human spirit. But can we isolate the philosophic critic in the same way? And what exactly _is_ a philosophic critic? Is he a critic with a philosophical scheme in which art and literature have their places, a critic who therefore approaches literature with a definite conception of it as one among many parallel manifestations of the human spirit, and with a system of values derived from his metaphysical scheme? Hegel and Croce are philosophical critics in this sense, and Aristotle is not, as far as we can judge from the Poetics, wherein he considers the literary work of Greece as an isolated phenomenon, and examines it in and for itself. But for the moment, and with the uneasy sense that we have not thoroughly laid the ghost of philosophic criticism, we will assume that we have isolated him, and pass to the consideration of the pure literary critic, if indeed we can find him.