Briefly, we may put the matter in this way. The main point of modern life is not that the Alhambra ballet has its place in life. The main point, the main enormous tragedy of modern life, is that Mr. McCabe has not his place in the Alhambra ballet. The joy of changing and graceful posture, the joy of suiting the swing of music to the swing of limbs, the joy of whirling drapery, the joy of standing on one leg,—all these should belong by rights to Mr. McCabe and to me; in short, to the ordinary healthy citizen. Probably we should not consent to go through these evolutions. But that is because we are miserable moderns and rationalists. We do not merely love ourselves more than we love duty; we actually love ourselves more than we love joy. When, therefore, Mr. McCabe says that he gives the Alhambra dances (and my articles) their place in life, I think we are justified in pointing out that by the very nature of the case of his philosophy and of his favourite civilization he gives them a very inadequate place. For (if I may pursue the too flattering parallel) Mr. McCabe thinks of the Alhambra and of my articles as two very odd and absurd things, which some special people do (probably for money) in order to amuse him. But if he had ever felt himself the ancient, sublime, elemental, human instinct to dance, he would have discovered that dancing is not a frivolous thing at all, but a very serious thing. He would have discovered that it is the one grave and chaste and decent method of expressing a certain class of emotions. And similarly, if he had ever had, as Mr. Shaw and I have had, the impulse to what he calls paradox, he would have discovered that paradox again is not a frivolous thing, but a very serious thing. He would have found that paradox simply means a certain defiant joy which belongs to belief. I should regard any civilization which was without a universal habit of uproarious dancing as being, from the full human point of view, a defective civilization. And I should regard any mind which had not got the habit in one form or another of uproarious thinking as being, from the full human point of view, a defective mind. It is vain for Mr. McCabe to say that a ballet is a part of him. He should be part of a ballet, or else he is only part of a man. It is in vain for him to say that he is “not quarrelling with the importation of humour into the controversy.” He ought himself to be importing humour into every controversy; for unless a man is in part a humorist, he is only in part a man. To sum up the whole matter very simply, if Mr. McCabe asks me why I import frivolity into a discussion of the nature of man, I answer, because frivolity is a part of the nature of man. If he asks me why I introduce what he calls paradoxes into a philosophical problem, I answer, because all philosophical problems tend to become paradoxical. If he objects to my treating of life riotously, I reply that life is a riot. And I say