The true dualism I take to be the contrast between two wills, one of which is felt as vital impulse (élan vital) and the other as vital control (frei… - Irving Babbitt

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."

Our most urgent problem just now is how to preserve in a positive and critical form the soul of truth in the two great traditions, classical and Christian, that are crumbling as mere dogma.

I chanced recently to be glancing over … a book on Japanese Buddhism, and I read among other things that several centuries ago there was a sect of Japanese Buddhism known as the Way of Hardships, and that shortly after there arose another sect known as the Easy Way which at once gained great popularity and tended to supplant the Way of Hardships. But the Japanese Way of Hardships is itself an easy way if one compares it with the original way of Buddha. One can follow indeed very clearly the process by which Buddhist doctrine descended gradually from the austere and almost inaccessible height on which it had been placed by its founder to the level of the prayer mill.