A man may indeed effect through science a certain escape from himself, and this is very salutary so far as it goes; he has to discipline himself to an order that is quite independent of his own fancies and emotions. He becomes objective in short, but objective according to the natural and not according to the human law. Objectivity of this kind gives control over natural forces but it does not supply the purpose for which these forces are to be used. It gives the airship, for instance, but does not determine whether the airship is to go on some beneficent errand or is to scatter bombs on women and children. Science does not even set right limits to the faculty that it chiefly exercises--the intellect. In itself it stimulates rather than curbs one of the three main lusts to which human nature is subject--the lust of knowledge. Renan, who makes a religion of science, speaks of “sacred curiosity.” But this is even more dangerous than the opposite excess of the ascetic Christian who denounces all curiosity as vain. The man of science avers indeed that he does subordinate his knowledge to an adequate aim, namely the progress of humanity. But the humanity of the Baconian is only an intellectual abstraction just as the humanity of the Rousseauist is only an emotional dream. George Sand found, as we have seen, that the passage from one’s dream of humanity to humanity in the concrete involved a certain disillusion. The scientific or rationalistic humanitarian is subject to similar disillusions.[285] Science not only fails to set proper limits to the activity of the intellect, but one must also note a curious paradox in its relation to the second of the main lusts to which man is subject, the lust for emotion (_libido sentiendi_). The prime virtue of science is to be unemotional and at the same time keenly analytical. Now protracted and unemotional analysis finally creates a desire, as Renan says, for the opposite pole, “the kisses of the naïve being,” and in general for a frank surrender to the emotions. Science thus actually prepares clients for the Rousseauist.[286] The man of science is also flattered by the Rousseauistic notion that conscience and virtue are themselves only forms of emotion. He is thus saved from anything so distasteful as having to subordinate his own scientific discipline to some superior religious or humanistic discipline. He often oscillates between the rationalistic and the emotional pole not only in other things but also in his cult of humanity. But if conscience is merely an emotion there is a cult that makes a more potent appeal to conscience than the cult of humanity itself and that is the cult of country. One is here at the root of the most dangerous of all the sham religions of the modern age--the religion of country, the frenzied nationalism that is now threatening to make an end of civilization itself.