whose nourishing breasts the tearing claws are
visible.

But in due course of time the intellect awoke, with its passion for
generalizing, simplifying, and subordinating, and then began those
divergences of conception which all later experience seems rather
to have deepened than to have effaced, because objective nature has
contributed to both sides impartially, and has let the thinkers
emphasize different parts of her, and pile up opposite imaginary
supplements.

Perhaps the most interesting opposition is that which results from the
clash between what I lately called the sympathetic and the cynical
temper. Materialistic and spiritualistic philosophies are the rival
types that result: the former defining the world so as to leave man's
soul upon it as a soil of outside passenger or alien, while the latter
insists that the intimate and human must surround and underlie the
brutal. This latter is the spiritual way of thinking.

Now there are two very distinct types or stages in spiritualistic
philosophy, and my next purpose in this lecture is to make their
contrast evident. Both types attain the sought-for intimacy of view,
but the one attains it somewhat less successfully than the other.

The generic term spiritualism, which I began by using merely as the
opposite of materialism, thus subdivides into two species, the more
intimate one of which is monistic and the less intimate dualistic. The
dualistic species is the _theism_ that reached its elaboration in the
scholastic philosophy, while the monistic species is the _pantheism_
spoken of sometimes simply as idealism, and sometimes as
'post-kantian' or 'absolute' idealism. Dualistic theism is professed
as firmly as ever at all catholic seats of learning, whereas it has
of late years tended to disappear at our british and american
universities, and to be replaced by a monistic pantheism more or less
open or disguised. I have an impression that ever since T.H. Green's
time absolute idealism has been decidedly in the ascendent at Oxford.
It is in the ascendent at my own university of Harvard.

Absolute idealism attains, I said, to the more intimate point of view;
but the statement needs some explanation. So far as theism represents
the world as God's world, and God as what Matthew Arnold called a
magnified non-natural man, it would seem as if the inner quality of
the world remained human, and as if our relations with it might be
intimate enough--for what is best in ours