A remarkable feature of the humanitarian movement, on both its sentimental and utilitarian sides, has been its preoccupation with the lot of the masses.

Perhaps as good a classification as any of the main types is that of the three lusts distinguished by traditional Christianity - the lust of knowledge, the lust of sensation, and the lust of power.

The humanities need to be defended today against the encroachments of physical science, as they once needed to be against the encroachment of theology.

The papacy again, representing the traditional unity of European civilization, has also shown itself unable to limit effectively the push of nationalism.

To harmonize the One with the Many, this is indeed a difficult adjustment, perhaps the most difficult of all, and so important, withal, that nations have perished from their failure to achieve it.

To say that most of us today are purely expansive is only another way of saying that most of us continue to be more concerned with the quantity than with the quality of our democracy.

We may affirm, then, that the main drift of the later Renaissance was away from a humanism that favored a free expansion toward a humanism that was in the highest degree disciplinary and selective.

We must not, however, be like the leaders of the great romantic revolt who, in their eagerness to get rid of the husk of convention, disregarded also the humane aspiration.

Yet Aristotle's excellence of substance, so far from being associated with the grand style, is associated with something that at times comes perilously near jargon.

For behind all imperialism is ultimately the imperialistic individual, just as behind all peace is ultimately the peaceful individual.

The industrial revolution has tended to produce everywhere great urban masses that seem to be increasingly careless of ethical standards.

The human mind, if it is to keep its sanity, must maintain the nicest balance between unity and plurality.

Tell him, on the contrary, that he needs, in the interest of his own happiness, to walk in the path of humility and self-control, and he will be indifferent, or even actively resentful.

A man needs to look, not down, but up to standards set so much above his ordinary self as to make him feel that he is himself spiritually the underdog.

A person who has sympathy for mankind in the lump, faith in its future progress, and desire to serve the great cause of this progress, should be called not a humanist, but a humanitarian, and his creed may be designated as humanitarianism.

Since every man desires happiness, it is evidently no small matter whether he conceives of happiness in terms of work or of enjoyment.

The humanitarian lays stress almost solely upon breadth of knowledge and sympathy.

An American of the present day reading his Sunday newspaper in a state of lazy collapse is one of the most perfect symbols of the triumph of quantity over quality that the world has yet seen.

Furthermore, America suffers not only from a lack of standards, but also not infrequently from a confusion or an inversion of standards.

The democratic idealist is prone to make light of the whole question of standards and leadership because of his unbounded faith in the plain people.