"It seems to me imperative to re-establish the true dualism—that between vital impulse and vital control—and to this end to affirm the higher will first of all as a psychological fact. The individual needs, however, to go beyond this fact if he is to decide how far he is to exercise control in any particular instance with a primary view to his own happiness: in short, he needs standards. To secure standards, at least critically, he cannot afford, like the Rousseauist, to disparage the intellect."

“The greatest of vices according to Buddha is the lazy yielding to the impulses of temperament ; the greatest virtue is the opposite of this, the awakening from the sloth and lethargy of the senses, the constant exercise of the active will.”

“The true dualism I take to be the contrast between two wills, one of which is felt as vital impulse and the other as vital control .”

“This higher will is felt in its relation to the impressions and impulses and expansive desires of the natural man as a will to refrain. ... The failure to exercise the will to refrain in some form or degree means spiritual anarchy. A combination such as we are getting more and more at present of spiritual anarchy with an ever-increasing material efficiency—power without wisdom, as one is tempted to put it—is not likely to work either for the happiness of the individual or for the welfare of society.”

“The assumption is all but universal among those who control our educational policies from the elementary grades to the university that anything that sets bounds to the free unfolding of the temperamental proclivities of the young, to their right of self-expression, as one may say, is outworn prejudice. Discipline, so far as it exists, is not of the humanistic or the religious type, but of the kind that one gets in training for a vocation or a specialty. The standards of a genuinely liberal education, as they have been understood, more or less from the time of Aristotle, are being progressively undermined by the utilitarians and the sentimentalists. If the Baconian-Rousseauistic formula is as unsound in certain of its postulates as I myself believe, we are in danger of witnessing in this country one of the great cultural tragedies of the ages.”

“Rousseauist and Baconian, though often superficially at odds with one another, have co-operated in undermining, not merely religious tradition, but another tradition which in the Occident goes back finally, not to Judea, but to ancient Greece. This older tradition may be defined as humanistic. The goal of the humanist is poised and proportionate living. This he hopes to accomplish by observing the law of measure. ... Decorum is supreme for the humanist even as humility takes precedence over all other virtues in the eyes of the Christian. Traditionally the idea of decorum has been associated, often with a considerable admixture of mere formalism, with the idea of the gentleman. Humanism and religion in their various forms have at times conflicted, but have more often been in alliance with one another. As Burke says in a well-known passage: "Nothing is more certain than that our manners, our civilization, and all the good things that are connected with manners and with civilization, have, in this European world of ours, depended for ages upon two principles; and were indeed the result of both combined; I mean the spirit of a gentleman and the spirit of religion.”

“The complaint is often heard at present that there is an increasing exodus from the difficult and disciplinary subjects and a rush into the soft subjects. One good sign is that those who stand for the difficult and disciplinary subjects, e.g., the professors of physics and the professors of the ancient classics, are coming more and more to see that they must co-operate and not work at cross-purposes, as they have done only too often in the past, if they are to make head against the drift toward softness.”