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What is social history? The question used to be asked differently: what is history tout court? Philosophers laboured to defend the viability of ‘historical explanation’ as such against the claims of the natural or social sciences. Yet practising historians know that history is not one thing, but many things. University history faculties are battlefields where different sorts of history compete for space, each sort equipped with a different methodology and value-system. Social history is a natural loser in such a contest: its nature isn’t obvious. In rough but useful terms, politics generates political history, war outlines military history, churchmanship identifies religious history. But ‘social history’ seems a portmanteau term: ‘social’ action is too general to define an academic genre. So the debate is partly semantic (shall we call this or that sort of history ‘social’?), partly a search for a Holy Grail (is there a holistic social history which transcends and incorporates everything else?). Despite Harold Perkin’s impressive achievement, this last idea hasn’t been generally persuasive, any more than Leavis’ attempt to turn literary criticism into the holistic study in the arts.

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I dont judge people based on coler race religion gender ability or size Shirt45
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I dont judge people based on coler race religion gender ability or size Shirt5653

I dont judge people based on coler race religion gender ability or size Shirt

Social historians are still divided. So what is the semantic debate? What are the divisions? I must answer for my own field, England between the Restoration and the Reform Bill. First in time, but still influential, were the’ Fabians and Marxists of the pre-1945 generations: the Webbs, the Hammonds, Wallas, Cole, Laski, Tawney and their modern successors. For them, social history was small-scale economic history: standard of living, enclosures, transport, public health, poor law, the economically-generated categories of ‘class’, municipal matters, drains. It was worthy, but now seems desperately Attlee-esque. And why was this different from economic history as such? On the basis of their reductionist methodologies, no distinction was possible. Nor was it possible in the work, secondly, of subsequent cohorts of New Left historians, writing on radicalism, popular protest, riots, crime, prisons, revolution, ‘social control’. The structure of the argument was the same: Roy Porter’s concept of social history in English Society in the Eighteenth Century is identical to Christopher Hill’s concept of economic history in Reformation to Industrial Revolution. R.W. Malcolmson’s Life and Labour in England 1700-1780 still touches its forelock to Marx and Engels. One sense in which this work approaches the holistic is that social history is made to seem the sort of history that socialists write.

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I dont judge people based on coler race religion gender ability or size Shirt1
I dont judge people based on coler race religion gender ability or size Shirt
I dont judge people based on coler race religion gender ability or size Shirt

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