Our youths who have learned to smile with a weary superior air at the traditional division of reality into God, Man, and Nature, would breathe more freely and begin again to taste the vital zest of the universal drama, if we would now teach them that this traditional division is _less naïve_ than the theory of universal continuity; is better grounded in universal human experience; and, above all, is more truly accordant with the profound division which any thinking man may find within himself to-day when he is sufficiently self-reliant and experimental to plumb beneath the surfaces where our ephemeral psycho-physicisms weave and flutter. Recently humanism, in its attempt to fulfil and deepen the experimentality of the modern spirit, has of necessity placed its chief emphasis upon that inward division. It has insisted that the _opposition_ between the higher and lower wills within us, whether they be called “divine” and “natural” or what not, is essentially inexplicable by expert reason and is nevertheless, from the present standpoint of human happiness, the most important feature of the universe arrived at by free and full experimentation. This humane _dualism_ strikes at the very heart of modern pride, the pride of spiritual _monism_. It sets a true immediacy over against a false immediacy. It assigns a central value to the paradox established by the immediate experience of Everyman when he tries (in the terminology of common sense) to be “at one with himself” by keeping his “better self” above his “worser self.” It depreciates the expert reasonings and romantic emotions which, overriding that vital paradox of good sense, would leap immediately at spiritual unity and continuity. Consequently the humane dualism, more than any other doctrine of recent criticism, has met with angry rejection or obfuscating comment. A good example of the latter is afforded by a generous and intelligent reviewer who comments as follows upon the dualistic humanism of Milton: “Milton, after all, had not read Darwin; we have ... Milton’s energetic dualism was based on religious conceptions which are genuinely outlived; the power behind his allegory of the soul was his belief that the world was shaped and created for mankind; and, conceiving of ourselves now so much more humbly than he did, we cannot set our lives on such a stage.... We cannot invent an opposition we do not feel.”[35]