Our “intellectual atmosphere,” however, is now rapidly changing, is becoming charged with new interests. More and more persons, oppressed with the stale scepticism of the post-war period, are beginning to grow sceptical of that scepticism, and are looking for a new set of controlling ideas capable of restoring value to human existence. Certain forces are making for order and for new objectives. They are not strong forces, they can scarcely be called movements, but they are receiving a hearing and they contain the promise of growth. One of these forces is known as “humanism,” which is rapidly becoming a word to conjure with. In its broadest signification, it denotes a belief that the proper study of mankind is man, and that this study should enable mankind to perceive and realise its humanity. But the study of mankind is capable of yielding all manner of results, so that, for a long time to come, we may expect the word denoting this study to carry a large variety of meanings. Since man may be conceived as living on three planes, the natural, the human, and the religious, the content of the middle term will frequently tend to be invaded by that of the extremes. Thus, many persons who call themselves humanists, in this naturistic era from which we have not yet emerged, are unwittingly naturists yearning stoically for adaptation to the universe or mystically for a fusion of the human and the natural. Such persons might call themselves, paradoxically, humanistic naturists. In the interest of clearness, as it seems to me, the word humanism should be confined to a working philosophy seeking to make a resolute distinction between man and nature and between man and the divine.