I have tried to show that the weakness of humanitarianism from both the humanistic and the religious point of view is that it holds out the hope of securing certain spiritual benefits--for example, peace and brotherhood--without any ascent from the naturalistic level. The positive and critical humanist would seem to have a certain tactical superiority over the religious traditionalist in dealing with the defects of the humanitarian programme. In the battle of ideas, as in other forms of warfare, the advantage is on the side of those who take the offensive. The modernists have broken with tradition partly because it is not sufficiently immediate, partly because it is not sufficiently experimental. Why not meet them on their own ground and, having got rid of every ounce of unnecessary metaphysical and theological baggage, oppose to them something that is both immediate and experimental--namely the presence in man of a higher will or power of control? I use the word experimental deliberately by way of protest against the undue narrowing of this word by the scientific naturalists to observation of the phenomenal order and of man only in so far as he comes under this order. One should also protest against the restriction of the term reality to observation of this type. Some of the most monstrous mutilations of reality that the world has ever seen are being perpetrated at this moment--for example, by the behaviouristic psychologists--in the name of the “real.” At all events everything in the modernist movement will be found to converge either upon the rôle of feeling or upon the rôle of experiment, and the final question raised in either case is that of the will. As a result of the combined influence of the various types of naturalists, the present age is at once more emotional and more mechanical than any other of which we have historical record. By mechanical I refer primarily not to the multiplication of machines in the outer world but to the mechanising of mind itself. An effective procedure is, as I have said, to meet the mechanist on his own ground and point out to him that he is unduly dogmatic, if he holds that his hypothesis is absolutely valid even for the natural order, and that, if he goes further and seeks to make it cover the whole of experience, to impose a deterministic nightmare on the human spirit itself, he is abandoning the experimental attitude for an even more objectionable form of dogmatism.