Hugo Ball and Stefan Georg in Germany, and of Jacques Riviere, Charles du Bos and François Mauriac in France.
In the latter country alone it has taken the form of a complete acceptance of orthodox Catholicism. Elsewhere, and especially in England, it still retains to a great extent the ideals of humanism and of the Enlightenment, for it is found most of all among those who have remained faithful to the humanist tradition, while at the same time they feel the necessity of finding a new spiritual basis which may protect it against the standardised mass-civilisation of the new age. Consequently they retain the old rationalist hostility to the idea of the supernatural and the transcendent. They have come to realise the dangers that a thorough-going scientific materialism or even a rationalism of the eighteenth-century type involves from the point of view of humanism. They are prepared to admit spiritual values and even the validity of mystical experience, but they still hold fast to the fundamental dogmas of naturalism—the denial of the transcendent and the conception of the universe as a closed order ruled by uniform scientific law. They seek a natural religion in the sense of a religion without metaphysic or dogma or revelation—a religion without God.
Now a religion of this kind would certainly 27