"This we can only get by going back upon the actual instincts and forces which rule our life, seeing them as they really are, connecting them with other instincts and forces, and enlarging our whole view and rule of life." From this short chapter, he passes on to Chapter V, which he heads: "_Porro unum est necessarium_"; and here he pursues his controversy with modern Puritanism, which imagines that it has, in its special conception of God and religion, the _unum necessarium_, which can dispense with Sweetness and Light, self-culture and self-discipline. "The Puritan's great danger is that he imagines himself in possession of a rule telling him the _unum necessarium_, or one thing needful, and that he then remains satisfied with a very crude conception of what this rule really is and what it tells him, thinks he has now knowledge and henceforth needs only to act, and, in this dangerous state of assurance and self-satisfaction, proceeds to give full swing to a number of the instincts of his ordinary self.... What he wants is a larger conception of human nature, showing him the number of other points at which his nature must come to its best, besides the points which he himself knows and thinks of. There is no _unum necessarium_, or one thing needful, which can free human nature from the obligation of trying to come to its best at all these points. Instead of our 'one thing needful' justifying in us vulgarity, hideousness, ignorance, violence--our vulgarity, hideousness, ignorance, violence are really so many touchstones which try our one thing needful, and which prove that in the state, at any rate, in which we ourselves have it, it is not all we want. And, as the force which encourages us to stand staunch and fast by the rule and ground we have is Hebraism, so the force which encourages us to go back upon this rule, and to try the very ground on which we appear to stand, is Hellenism--a term for giving our consciousness free play, and enlarging its range."