body of worshipers beyond the variation of individual temperaments. Some are, notoriously, "more religious" than others: which means that they are more emotional generally or that they brood over the religious ideas more than the others do. You have just the same variations of emotional intensity in the political world, and it is therefore needless to ask for any special psychological explanation of the "piety" of many of these mass-believers. The Hindu is more fanatical about politics than about religion. Indeed, even in the domestic sphere you find analogous variations in wives and mothers, while in any body of, say, a thousand Democrats you will find the same variations in intensity of belief and emotion as in a body of a thousand Baptists.
Professor Thouless, whose book I have previously recommended because it avoids the meretricious practice of creating "a new and mystifying psychology for religion alone," identifies the psychological factors of the religious attitude as (1) the influence of tradition, (2) personal experience (consciousness of moral conflict and emotional life), and (3) processes of reasoning. There is another recent work, Religion and the New Psychology (1924), by a surgeon, N. B. Harman, but the title is rather misleading. It is a small collection of essays, and only the first deals with religion and psychology. The author, however, as far as he goes, is sound. The new psychology, he says, throws no special light on religion.
I agree entirely with Thouless, and I think that the reader will on reflection, merely add-
