There is truth, we should say, in these views. Humanism in a broad sense emerged from all the purposes of the war as the principle of the greater part of the world, as opposed to the idea of Germanism. This spirit of humanism, however, is no single motive or feeling. It is a complex mood, so to speak, and it is not to be regarded as strange that it has been felt and described in various ways, and that it is not yet clearly understood. _Humanism appears to be most deeply felt as the appreciation of the common and fundamental things in human nature._ It inclines toward the employment of feeling, or at least to subjective rather than to purely objective principles in the determination of fundamental values in life. Humanism includes an interest in personality, which is of course the most basic of the common possessions of man, and it is therefore interested in justice and in freedom. Humanism as thus an appreciation of fundamental values in life by feeling rather than by principle, belongs to the deeper currents of life, those that flow in the subconscious--it is close to instinct, to moods, and the religious and the aesthetic experiences. The later German philosophy of life we might mention as a denial of much that humanism asserts. Here we see a doctrine of force, an ideal of life based upon the elevation of conscious will to its first principle. If we seek concrete contrasts to this anti-humanism we might mention our own national life, governed by an idea of free living, which has made possible the assimilation of many stocks, in a life in which common human nature is regarded as the supreme value. Extreme specialization, rational principles, objective standards are watchwords of the plan of life that is most opposed to humanism. In this life instincts and values determined by feelings are brought out into the clear light of consciousness and are there judged with reference to their fitness to serve ends determined by reason. It is all noon-day glare in this rational consciousness. Collectivism is based upon coercion and upon calculation of the value of order in serving practical purposes, themselves determined by a theory of society, instead of upon social feeling or upon a natural process of assimilation of the different and the individual into a common life. Specialization also, in this philosophy, is a result of calculation rather than of a belief in the value of the individual, and is gained by the sacrifice of those experiences which, if we hold to the humanistic ideal, we regard as essential to the life of the individual and to society. This calculus of values extends, of course, into the field of international life. Here too conduct is based upon estimation of effects, freedom is relative to and subordinate to economic values. A theory of the state takes precedence over all subjective ethical principles, and there must be a disavowal of all native sentiments and judgments as regards justice which issue from an appreciation of the