In his attempt to show the inadequacy of humanism apart from dogmatic and revealed religion, Mr. T. S. Eliot has painted a picture of the humanist exercising in a sort of psychic solitude self-control purely for the sake of control. It is evident however that the real humanist consents, like Aristotle, to limit his desires only in so far as this limitation can be shown to make for his own happiness. This primary reference to the individual and his happiness is something with which we are nowadays rather unfamiliar. Our preoccupation, one is almost tempted to say our obsession, is, at least in our official philosophy, with society and its supposed interests. A study of humanism from the sociological point of view would call for a separate essay. I may, however, indicate briefly the main issue: the individual who is practising humanistic control is really subordinating to the part of himself which he possesses in common with other men, that part of himself which is driving him apart from them. If several individuals submit to the same or a similar humanistic discipline, they will become psychically less separate, will, in short, move towards a communion. A group that is thus getting together on a sound ethical basis will be felt at once as an element of social order and stability. No doubt a still more perfect communion may be achieved on the religious level. There are however differences of dogma and ecclesiastical discipline that make a meeting on this plane difficult even for the various denominations of Christians. If one’s survey is extended, as it should be in these days of universal and facile material communication, to include Mahometans and Hindus and Chinese, the obstacles in the way of a union among men that is primarily religious are seen to be well-nigh insuperable. It might, for example, be conducive to the peace of the world if everybody, East and West, accepted the authority of the Pope. The chances of such universal acceptance are, however, short of some very “visible upset of grace,” practically negligible. One can scarcely remind oneself too often that the great traditional faiths, notably Christianity and Buddhism,[17] have their humanistic side where closer agreement may be possible. If the leaders of the various national and cultural groups could bring themselves to display in their dealings with one another moderation, common sense and common decency, they would accomplish a great deal--vastly more than they have been accomplishing of late. The difficulties in the way of an understanding, even on this humanistic basis, not to speak of any deeper religious understanding, have been augmented by the fact that large numbers in the Christian occident as well as in the orient, especially in China, are falling away from their traditional disciplines into spiritual anarchy. The dangers of this anarchy, combined, as it is, with the accumulation of a formidable mass