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features which helped LeBlanc make his work valuable were the availability and purity of relatively new pharmacological agents, including TSH, catecholamines, and beta-blocking agents. The present work will help the reader comprehend what is presently known concerning man's response to cold. references 1.Henry Swan. Surgery, 73:736, 1973. 2.P. R. Black, S. Van Devanter, and L. H. Cohen. J. Surg. Res., 20:49, 1976. Robert W. Virtue 727 Birch Street Denver, Colorado 80220 The New Humanism. By Max Hamburgh. New York: Philosophical Library, 1975. Pp. 195. $9.75. One of the functions of a teacher is to show the neophyte where to get information—that is, to lead him to water. Hamburgh also makes him drink if he reads the book. How? By copious quotations from the literature—paragraphs, sometimes pages. These extracts are well chosen, considering the subject, such as those from Tonybee, Spengler, Lorenz, Revel, Skinner, etc. The tenor of the book is gentle, mild, and is sometimes almost meek or watered down. But one nevertheless comes away with the feeling of intellectual honesty on the part of the author. The book deals with the author's discussions with students at City College of New York (CUNY) about contemporary subjects: war, religion, insurgence, political philosophy, way of life, and humanism. Since the definition of humanism as well as liberalism changes with time and place, I am not quite sure what a new humanism, the subject of this book, is. Hamburgh rightly says that the new humanism is not a program but a mood—well said indeed (in this context). But only a few miles south are the students of Columbia University, in which, in my opinion, the philosophy is different in kind, notjust in degree. The book is silent on that. Perhaps at Columbia their brand of humanism is a "program within a mood." Does then the new humanism apply there? Another example of the heterogeneity of philosophy which is dependent on group or place is the concept "liberalism." Is it economic, philosophic, ethical, etc., liberalism—and when? For example, where do you put the liberals whose main tenet is a feeling of guilt by being white? And as a matter of fact acting it out thus creates another type of discrimination. This is not a hypothetical phenomenon but a subculture of its own, found in New York, and perhaps in other places, too, but I cannot be sure on that score. The more things change, the more they are the same. For example the author describes the youth movement in 1910 which was identical in name as well as habiliments to the present—unshod, unwashed, unconcerned. Even the prophets were more-or-less the same: we read in this book that in 162 I Book Reviews 1913 the heroes were Hermann Hesse, Spengler (European youth), Buddhism, Tagore (love not power—in the contemporary scene it is make love not war), and, of course, Lenin. The New Left is not so new. Apparently, on this score, too, the new humanism is not so new. Hamburgh says that in Germany students threw feces through university windows while in the United States they throw rocks, and "which is better or worse depends on the nature of one's preference." How can he overlook the tremendous disparity of motives and symbols which decides on feces or rocks! It is not a caprice. The utter and almost hopeless fatalism of the former (feces) against the optimism of the latter (rocks) is a tremendous difference. A look at history will give you a view of the results. Indeed, literature can be dangerous to your health! Nonetheless, there are seminal and prophetic books which open up the meaning of events which I would have liked to have seen brought in, to try to understand recent events. One of them is Gustave Le Bon's The Crowd, published in the 1890s. It far surpasses many other studies of power. It can explain such phenomena as rebellion, insurgency, and reform and also enters into the posture of do-your-own-thing—a hallmark of alienation. Another book of the same caliber is Norman Cohen's The Pursuit ofthe Millennium. But Hamburgh has...

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