strial revolution.E.P. Thompson's magnum opus is a real classic. No serious student of social history should omit reading it! As a history student, I had read it more than 25 years ago. When I reread large parts of it, recently, I noticed - with the life experience acquired since that time - that the book is an even finer gem than I remembered.
It is clear that the author shows a certain bias in favour of the "losers" of the first Industrial Revolution: the English artisans in the textile trade, who in the late 18th and early 19th century were being reduced to the position of factory workers condemned to work under appalling conditions. But this bias does not substract anything from the worth of this study. On the contrary, such bias, or rather such sympathy towards the groups the author focuses on, is probably necessary to motivate a historian in examining his subject in such detail and writing such a full report about the activities of Jacobites, Luddites, Owenites, Chartists and all the other groups who did not accept the oppressing social and economic order of their time. Of course, such sympathy (or bias) should be kept in check by professional rigour, which is certainly the case in profesor Thompson's magnificent study.
The author persuasively argues that, during the generation between 1815 and 1848, England had come much closer to a Revolution of the kind France had gone through between 1789 and 1794, than the "Whig Interpretation of History" would make us believe.
Some of Thompson's assertions are not beyond dispute. He claims, for instance, that the position of the English poor had definitely deteriorated compared to the 18th century. It has been convincingly shown that their position was already dismal long before the Industrial Revolution started. The historians' dispute over this question is still far from being concluded.
Thompson also puts forward the question how so many Englishmen of that time could have been so callously insensitive towards the suffering of the poor. He blaims it for a good part on Methodism, the creed that tended "to make man his own slave driver". He approvingly cites a late 19th century historian: "A more appalling system of religious terrorism, one more fitted to unhinge a tottering intellect and to darken and embitter a sensitive nature, has seldom existed."'