We often lament that the world is divided into sects, all with different narrow ideas. The real trouble is that they all have different broad ideas. It is when it comes to being broadminded that they are most narrow, or at any rate most different. It is their generalisations that cut across each other... A modern agnostic thinks he is broadminded when he says that all religions or revelations, Catholic or Protestant, savage or civilised, are alike mere myths and guesses at what man can never know. But I think that is a narrow negation, sprung from special spiritual conditions in Upper Tooting. My idea of broadmindedness is to sympathise with so many of these separate spiritual atmospheres as possible; to respect or love the Buddhists of Tibet or the agnostics of Tooting for their many real virtues and capacities, but to have a philosophy which explains each of them in turn and does not merely generalise from one of them. This I have found in the Catholic philosophy; but that is not the question here, except in so far as there is, I think, just this difference: that the largeness of the other schemes is an unreal largeness of generalisation, whereas the largeness of our scheme is a real largeness of experience.
-The Common Man (collection of essays published posthumously in 1950)
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