Rabbi Micha Berger wrote this comment to a
previous post regarding th dangers of philosophy - It contains important issues
Notice that the author (and I also heard the true author is unknown) in this middah isn't rejecting Scholasticism or Greek philosophy, but the entire enterprise of seeking machshavah amuqah -- deep understanding [of theology].
This is an old problem: there is a dialectic between whether we view Hashem as Immanent ("Hashem is here, Hashem is there") or Transcendent ("Just one Hashem in heaven"). The more one studies /about/ G-d, the more one gets involved the the Transcendent perception of the Almighty.
The Rambam had no problem -- to him, a Personal G-d is simply a concept for the masses, and the intelligentsia should only relate to the Transcendent notion.
Rav Nachman miBreslov took the opposite approach -- having a personal relationship with G-d is so important, one simply should avoid studying theology.
Briskers don't have this problem either, they don't study aggadita altogether. (I'm exagerating, but not much.) The whole question isn't really in their worldview -- just go learn more halakhah!
Lub takes a mystical way out, involving the notion of a particular person having a soul that comes from the nation's soul's Yechidah. In other words, this rebbe (Moshe, Yehoshua, ... Yiftach, ... Shemu'el ... David ... Rav Yehudah haNasi ... Rav Ashi ... and so on to the Besh"t and the Lubavitcher Rabbeim) has a soul from the level at which Israel, G-d and the Torah are one.
Therefore, their Torah unifies.
And that's why Lub teaches Tanya to newcomers. From within Chabad thought, Tanya is the only philosophical approach that enhances rather than distracts from the notion of a personal relationship with the Almighty.
Mussar taught a different "out", based on its tenet (as well as psychology's) that there is a huge gap between what we know, and what we internalize. Machshavah amuqah is an intellectual pursuit; emunah peshutah is a middah. They are inculcated through different routs. Yes, in theory the two conflict. In practice, man is very capable of living with such dialectics.