Matthew Arnold, with his striving for centrality, has far better claims to be regarded as a humanist than Pater--and that in spite of his inadequacy on the side of religion. The model that Arnold sets up for imitation in the name of culture is a constant corrective of everything that is one-sided and out of proportion. “I hate,” he says, speaking not only for himself but for all true humanists, “all over-preponderance of single elements.” II We have seen thus far that the word humanist has two main meanings--an historical meaning in its application to the scholars who turned away from the Middle Ages to the Greeks and Romans, and a psychological meaning, as one may say, that derives directly from the historical one: humanists in this latter sense are those who, in any age, aim at proportionateness through a cultivation of the law of measure. Keeping this definition in mind, we should now be prepared to deal with the confusions in the use of the word of which I spoke at the beginning. These confusions have arisen from its misapplication to various types of naturalists and supernaturalists, especially the former. For example, the eminent orientalist, M. Sylvain Lévi, has in a recent book used the term humanism in speaking of persons as far apart as Buddha and Rousseau.[8] Buddha, it is true, had his humanistic side: he recommended that one follow a _via media_ between asceticism and self-indulgence. But, unlike Confucius, he is in his primary emphasis not humanistic, but religious. The association of humanism with Rousseau is especially unjustifiable. Rousseau was, in the current sense of the word, a highly vital individual, but he cannot be properly regarded as either religious or humanistic. He attacked both humanism and religion in their traditional forms, and instead of working out some modern equivalent for these forms, helped to usher in the era of free naturalistic expansion in the midst of which we are still living. He was above all for free temperamental expansion. He was himself emotionally expansive to a degree that was incompatible not only with artificial but with real decorum. He encouraged the humanitarian hope that brotherhood among men may be based on emotional overflow. In general the most serious confusion in the use of the word humanist has arisen from its appropriation by the humanitarians. Walt Whitman was, for instance, highly Rousseauistic in his notion of brotherhood. We should therefore know what to think of the assertion of Mr. Lewis Mumford that Walt Whitman was a true humanist; also of the assumption of the term by the left-wing Unitarians and other Protestants who have been moving towards humanitarianism.[9]