A curious circumstance is that the writers who are most universal in virtue of their imaginative reason or inspired good sense, are likewise as a rule the writers who realized most intensely the life of their own age. No other Spanish writer, for example, has so much human appeal as Cervantes, and at the same time no other brings us so close to the heart of sixteenth-century Spain. In the writings attributed to Confucius one encounters, mixed up with much that is almost inconceivably remote from us, maxims that have not lost their validity to-day; maxims that are sure to be reaffirmed wherever and whenever men attain to the level of humanistic insight. In the oldest Buddhist documents again one finds along with a great deal that is very expressive of ancient India, and thus quite foreign to our idiosyncrasy, a good sense which is even more imaginative and inspired, and therefore more universal, than that of Confucius, and which is manifested, moreover, on the religious rather than on the humanistic level. We are dealing here with indubitable facts, and should plant ourselves firmly upon them as against those who would exaggerate either the constant or the variable elements in human nature. Enough has been said to show the ambiguities involved in the word reason. Reason may mean the abstract and geometrical reason of a Descartes, it may mean simply good sense, which may itself exist in very many grades ranging from an intuitive mastery of some particular field to the intuitive mastery of the ethos of a whole age, like the reason of a Pope. Finally reason may be imaginative and be thereby enabled to go beyond the convention of a particular time and country, and lay hold in varying degrees on “the unwritten laws of heaven.” I have already traced in some measure the process by which reason in the eighteenth century had come to mean abstract and geometrical (or as one may say Cartesian) reason or else unimaginative good sense. Cartesian reason was on the one hand being pressed into the service of science and its special order of perceptions; on the other hand it was being used frequently in coöperation with an unimaginative good sense to attack the traditional forms that imply a realm of insight which is above both abstract reason and ordinary good sense. Men were emboldened to use reason in this way because they were flushed not only by the increasing mastery of man over nature through science, but by the positive and anti-traditional method through which this mastery had been won. Both those who proclaimed and those who denied a superrational realm were at least agreed in holding that the faith in any such realm was inseparable from certain traditional forms. Pascal, for example, held not only that insight in religion is annexed to the acceptance of certain dogmas--and this offended the new critical spirit--but furthermore that insight could exist even in the orthodox only by a special divine gift or grace, and this offended man’s