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 emotion" for a cultural atmosphere compounded of the odors of beer, tobacco, and Wiener Schnitzel, with perhaps a whiff of Kant and a strain of Hungarian music floating through it, while two or three high philosophical spirits discuss what a poet can do when his wife grows old and stringy. I do not think it necessary to remonstrate with a man merely because his affective nature responds powerfully to a vision of felicity thus composed; but I think it a bit impractical to ask "a nation of prohibitionists and Puritans" to accept this vision as the goal of cultural efforts in America. It is a help to fruitful controversy, however, when a man abandons his absurdly insincere professions of "universal sympathy"—his purring protestation that he desires "neither to judge nor to condemn"—and frankly admits that he likes the German life, what he knows of it, and that he regards American life, what he knows of it, as "ugly and mean."

The militant hostility of alien-minded critics towards what they conceive to be the dominant traits of the national character is, on the whole, to be welcomed as provocative of reflection and as a corrective to national conceit. But the amendment of that which is really ugly and mean and basely repressive in our contemporary society is less likely to be achieved by listening to the counsels of exiled emancipators from Munich than by harking back to our own liberative tradition, which long antedates the efforts of these bewildered impressionists.