It should be noted that many of our votaries of change and mobility are more emotional than Protagoras or any other Greek sophist. They tend to make, not their own thoughts, but their own feelings the measure of all things. This indulgence in feeling has been encouraged by the sentimentalists who have discovered in feeling not only the quintessentially human element, but, as I said in speaking of Rousseau, the ultimate ground of fraternal union. In our own time, partly perhaps as a result of the psycho-analytical probing of the sources of the emotional life in the subconscious, there is a growing distrust of the sentimentalist. To be sure, one may, according to the psycho-analyst, turn the emotions to good account by a process of “sublimation.” Why not escape still more completely from one’s complexes and infantile survivals by adjusting oneself to the cosmic order that is revealed to the scientific investigator in his laboratory? One may thus cease to be ego-centric and become truly mature and disinterested. This is the attitude that Mr. Walter Lippmann recommends in _A Preface to Morals_, and it is this attitude that, by a flagrant misuse of the word, he terms “humanism.” It is well that a man should adjust himself to the reality of the natural order and, as a preliminary, should strive to be objective in the scientific sense; but humanism calls for an adjustment to a very different order that is also “real” and “objective” in its own way. It insists in short that there is a “law for man” as well as a “law for thing,” and is in this sense dualistic. Mr. Lippmann’s attempt to base ethics on monistic postulates is, from either a religious or humanistic point of view, a revival of the stoical error. Yet he would have us believe that any one who has become disinterested after the scientific fashion has got the equivalent not only of humanism but of “high religion.” By thus dissimulating the gap between the wisdom of the ages and the wisdom of the laboratory, he is flattering some of the most dangerous illusions of the present time. He escapes from the main humanitarian tendency to give to feeling a primacy that does not belong to it, only to encourage its other main tendency to accord to physical science a hegemony to which it is not entitled.