Though one should, in my judgment, side with the oriental as against Aristotle and the Greeks in giving priority to the higher will over mind,[14] especially if one attaches importance to the supreme religious virtue, humility, it yet remains true that this will must be exercised intelligently. Granted that the existence in man of a power of control may be affirmed, quite apart from any dogma, as a psychological fact, the individual must nevertheless go beyond this fact if he is to decide rightly how far he needs to exercise control in any particular instance: in short, he needs standards. In getting his standards the humanist of the best type is not content to acquiesce inertly in tradition. He is aware that there is always entering into life an element of vital novelty and that the wisdom of the past, invaluable though it is, cannot therefore be brought to bear too literally on the present. He knows that, though standards are necessary, they should be held flexibly and that, to accomplish this feat, he must make the most difficult of all mediations, that between the One and the Many. The chief enemies of the humanist are the pragmatists and other philosophers of the flux who simplify this problem for themselves by dismissing the One, which is actually a living intuition, as a metaphysical abstraction. Whatever reality man achieves in his dealings with either the human or the natural order, is dependent, I have tried to show elsewhere, on the degree to which he establishes a correct relationship between the part of himself that perceives, the part that conceives, and the part that discriminates. The part that conceives, that reaches out and seizes likenesses and analogies, may be defined as imagination; the part that discriminates and tests the unity thus apprehended from the point of view of its truth may be defined as analytical reason; the part that perceives is, in the case of the humanist, primarily concerned with the something in man that is set above the phenomenal order and that I have already defined as a power of control. One may say therefore that standards result from a co-operation between imagination and reason, dealing with the more specifically human aspects of experience, and that these standards should be pressed into the service of the higher will with a view to imposing a right direction on the emotions and expansive desires of the natural man. The supreme goal of ethical endeavour, as Plato pointed out long ago, is that one should come to like and dislike the right things. IV