Anyone who thus looks up has some chance of becoming worthy to be looked up to in turn.
Commercialism is laying its great greasy paw upon everything including the irresponsible quest of thrills; so that, whatever democracy may be theoretically, one is sometimes tempted to define it practically as standardized and commercialized melodrama.
For behind all imperialism is ultimately the imperialistic individual, just as behind all peace is ultimately the peaceful individual.
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.
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 remarkable feature of the humanitarian movement, on both its sentimental and utilitarian sides, has been its preoccupation with the lot of the masses.
If quantitatively the American achievement is impressive, qualitatively it is somewhat less satisfying.
If a man went simply by what he saw, he might be tempted to affirm that the essence of democracy is melodrama.
Act strenuously, would appear to be our faith, and right thinking will take care of itself.
According to the new ethics, virtue is not restrictive but expansive, a sentiment and even an intoxication.
If we are to have such a discipline we must have standards, and to get our standards under existing conditions we must have criticism.
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.
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.
Democracy is now going forth on a crusade against imperialism.
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.
Furthermore, America suffers not only from a lack of standards, but also not infrequently from a confusion or an inversion of standards.
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.
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.
It is well to open one's mind but only as a preliminary to closing it ... for the supreme act of judgment and selection.
Since every man desires happiness, it is evidently no small matter whether he conceives of happiness in terms of work or of enjoyment.
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.
The papacy again, representing the traditional unity of European civilization, has also shown itself unable to limit effectively the push of nationalism.
The industrial revolution has tended to produce everywhere great urban masses that seem to be increasingly careless of ethical standards.
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.
The human mind, if it is to keep its sanity, must maintain the nicest balance between unity and plurality.
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