 The issues that were discussed most frequently by Hook in Measure related to American education, which, as previously noted, had been an enduring focus of his interests from the outset of his career. Hook’s changed approach to education was developed in his essay, Philosophy of the Curriculum, in 1976. In that essay, Hook sought to formulate the indispensable subject matter for a curriculum in higher education. While Hook maintained his previous thesis that the development of critical thinking was crucial to any valuable educational experience, his formulation of the curricular subject matter reveals the degree to which the critical method is intertwined with the learning of appropriate subject matter, whether in the humanities or the sciences. Further, Hook defended liberal education as requiring the reading and study of the Western canon even if such a requirement goes against perceived student needs and the expression of student preferences, or violates some proposed criterion of social relevance. Thus, without reneging on his earlier criticism in Education for Modern Man of any educational philosophy that assumed a fixed human nature, Hook recognized the legitimate role of a liberal education as the initiation of every human being into the cultural traditions of his society. Such initiation into a tradition was compatible with the development of a critical method and approach. The idea that the classroom was a community of free inquiry remained a central feature of Hook’s philosophy of education. At the same time, the identification of the classroom as a community of free inquiry was no longer directed against academic traditionalism in its curricular implications such as the tradition of reading the greatest works of the humanities or the classic texts of political and social thought. Rather, it was directed against the classroom as a community of faith or a forum for political advocacy. Thus, the growing curricular practice of “cultural studies” of “designated groups of victims” represented the transformation of the classroom into a community of shared substantive values with a political agenda rather than a community of inquiry with a shared critical method. To the degree to which multiculturalism did not represent the study of the languages and texts of other cultures but represented a species of political commitment to designated deprived cultural groups, it would entail, for Hook, an unjustified metamorphosis of the university from a community of free inquiry into a community of political faith and advocacy.