If citing, please kindly acknowledge copyright © Penelope J. Corfield (2018)

Invited by Buff-Coat to comment on how I compose works of history,
the answer fell into nine headings,
written as reminders to myself: 1

  1. Learn to enjoy writing: writing is a craft skill, which can be improved with regular practice.2 Learn to enjoy it.3 Bored authors write bored prose. Think carefully about your intended readership, redrafting as you go. Then ask a trusted and stringent critic for a frank assessment. Adjust in the light of critical review – or, if not accepting the critique, clarify/strengthen your original case.4
  1. Have something to say: essential to have a basic message, conferring a vital spark of originality for every assignment.5 Otherwise, don’t bother. But the full interlocking details of the message will emerge only in course of writing. So it’s ok to begin with working titles for books/chapters/essays/sections and then to finalise them about three-quarters of way through writing process.
  1. Start with mind-mapping: cudgel brains and think laterally to provide visual overview of all possible aspects of the topic, including themes, debates and sources. This is a good moment for surprise, new thoughts. From that, generate a linear plan, whilst keeping mind-map to hand as reference point. And it’s fine, often essential, to adapt linear plan as writing evolves. As part of starting process, define key terms, to be defined at relevant point in the text.6
    2018-04 No1 Mind-map clip-art

Idea of a Mind-Map
© Network Clipart (2018)

  1. Blend discussion of secondary literature seamlessly into analysis: beginners are rightly trained to start with a discrete historiographical survey but, with experience, it’s good to blend exposition into the analysis as it unfolds. Keep readers aware throughout that historians don’t operate in vacuum but debate constantly with fellow historians in their own and previous generations. It’s a process not just of ‘dialogue’ but of complex ‘plurilogue’.7
  1. Interpret primary sources with respect and accuracy: evaluate the strengths and weaknesses of primary sources from the past; be prepared to interpret them but only while treating them with the utmost respect and accuracy. Falsifying data, misquoting sources, or hiding unfavourable evidence are supreme academic sins. Historians are accustomed to write within the constraints of the evidence.8 That’s their essential discipline. Hence the claim by postmodernist theorists that historians can invent (or uninvent) the past just as they please is not justified. Indeed, if history (the past) was simply ‘what historians write’, there’d be no way of evaluating whether one historian’s arguments are historically more convincing than another’s. And there’d be no means of rebutting (say) Holocaust denial.9 The challenging task of evaluating, interpreting and knitting together many different forms of evidence from the past, in the light of evolving debates, is the essence of the historian’s practice.10
  1. Expound your case with light and shade: Counteract the risk of monotony by incorporating variety. Can take the form of illustrations; anecdotes; even jokes. Vary choice of words and phrases.11 Vary sentence lengths. Don’t provide typical academic prose, full of lengthy sentences, stuffed with meandering sub-clauses, all written in densely Latinate terminology. But don’t go to other extreme of all rat-a-tat sub-Hemingway terse Anglo-Saxon texts either. Variety keeps readers interested and gives momentum to an unfolding analysis.
  1. Know the arguments against your own: advocacy works best not by caricaturing opposite views but by understanding them, in order to refute them successfully. All courtroom lawyers and politicians are well advised to follow this rule too. But no need to focus exclusively on all-out attack against rival views. That way risks making your work become dated, as the debates change.
  1. Relate the big arguments to your general philosophy of history:12 Don’t know what that is? Time to decide.13 If not your lifetime verdict, then at least an interim assessment. Clarify as the analysis unfolds. But again ensure that the general philosophy is shown as informing the unfolding arguments/evidence. It’s not an excuse for suddenly inserting a pre-conceived view.
  1. Know how to end:14 Draw threads together and end with a snappy dictum.15


1 This BLOG is the annotated text of a brief report, first posted on 15/03/2018 on:, with warm thanks to Keith Livesey, alias Buff-Coat, for the invitation.

2 See P.J. Corfield, Coping with Writer’s Block (BLOG/34, Oct. 2013), on website: All other PJC BLOGS cited in the following endnotes can be consulted via this website.

3 Two different historians who influenced me had very distinctive messages and writing styles: see P.J. Corfield, Two Historians who Influenced Me (BLOG/15, Dec. 2011).

4 P.J. Corfield, Responding to Anonymous Academic Assessments (BLOG/81, Sept. 2017). It followed idem, Writing Anonymous Academic Assessments (BLOG/80, Aug. 2017).

5 History is such a vital subject for all humans that it’s hard not to find something to say. See P.J. Corfield, All People are Living Histories, which is Why History Matters. A Conversation Piece for Those who Ask: Why Study History? (2007), available on the Making History website of London University’s Institute of Historical Research:; and also on PJC personal website: Essays on What is History? Pdf/1.

6 That advice includes avoiding terms still widely used by others, like racial divisions between humans. They are misleading and based on pseudo-science. See P.J. Corfield, Talking of Language, It’s Time to Update the Language of Race (BLOG/36, Dec. 2013); idem, How do People Respond to Eliminating the Language of ‘Race’? (BLOG/37, Jan.2014); and idem, Why is the Language of ‘Race’ Holding On for So Long, when it’s Based on a Pseudo-Science? (BLOG/38, Feb. 2014).

7 P.J. Corfield, Does the Study of History ‘Progress’ and How does Plurilogue Help? (BLOG/61, Jan. 2016).

8 P.J. Corfield, What’s So Great about Historical Evidence? (BLOG/66, June 2016); idem, What Next? Interrogating Historical Evidence (BLOG/67, July 2016).

9 For further discussion, see P.J. Corfield, ‘Time and the Historians in the Age of Relativity’, in A.C.T. Geppert and T. Kössler (eds), Obsession der Gegenwart: Zeit im 20. Jahrhundert; transl. as Obsession with the Here-and-Now: Concepts of Time in the Twentieth Century, in series Geschichte und Gesellschaft: Sonderheft, 25 (Göttingen: Vandenhoeck & Ruprecht, 2015), pp. 71-91. Also posted on PJC website: Essays on What is History? Pdf/38.

10 On the need to differentiate between facts and pseudo-facts, see P.J. Corfield, Facts and Factoids in History (BLOG/52, April 2015).

11 And at times, new words are needed: see P.J Corfield, Inventing Words (BLOG/84, Dec. 2017); and idem, Working with Words (BLOG/85, Jan. 2018).

12 My own account of historical trialectics is available in P.J. Corfield, Time and the Shape of History (Yale University Press, 2007). It’s also expounded theme by theme in idem, Why is the Formidable Power of Continuity So Often Overlooked? (BLOG/2. Nov. 2010); idem, On the Subtle Power of Gradualism (BLOG/4, Jan. 2011); and idem, Reconsidering Revolutions (BLOG/6, March 2011). And further discussed in idem, ‘Teaching History’s Big Pictures, Including Continuity as well as Change’, Teaching History: Journal of the Historical Association, no. 136 (2009), posted on PJC personal website: Essays on What is History? Pdf/3.

13 The time to decide for yourself might not correspond with interest from others. Never mind! Stick to your guns. See also P.J. Corfield, Writing into Silence about Time (BLOG/73, Jan. 2017); idem, Why Can’t we Think about Space without Time? (BLOG/74, Feb. 2017); idem, Humans as Time-Specific Stardust (BLOG/75, March 2017); and idem, Humans as Collective Time-Travellers (BLOG/76, April 2017).

14 It’s much easier to advise and/or to supervise others: see P.J. Corfield, Supervising a Big Research Project to End Well and On Time: Three Framework Rules (BLOG/59, Nov. 2015); idem, Writing Through a big Research Project: Not Writing Up (BLOG/60, Dec. 2015).

15 On my own travails, see P.J. Corfield, Completing a Big Project (BLOG/86, Feb.2018); and idem, Burned Boats (BLOG/87, March 2018).

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Thinking of influences, two very different historians influenced me not only through their originality but through their intellectual ‘bite’. They were nothing if not challenging. In that they were very alike, although otherwise they were very different.

I tend to think of them as polar opposites: one representing the critical intellect and the other the creative intellect. In fact, however, that extreme contrast is unfair. Both men combined both qualities and both produced path-breaking historical studies. But they presented themselves to the world and to their students in different ways.

Actually I was formally taught only by one of them. He was F.J. Fisher (1908-88), universally known as Jack.1 He supervised my doctorate at the LSE. ‘Formal’ tutoring, however, was very far from Jack’s style. Often we walked round and round Lincoln’s Inn Fields (close to the LSE), sometimes for hours – talking about history and breaking off from time to time for a coffee or a drink.

Jack was a meta-critic, of great insight. He quickly moved from the immediate question in hand to the deeper implications of any intellectual position. ‘Your problem is this …’, he would commence, before peeling back layers and layers of argument. Another of his favourite ploys, used in public to deceive the unwary, was ‘I know nothing about this but …’, before posing a devastating question or deep observation. At the same time, he relished quick wit and intellectual banter. As a result, he was often surrounded by a crowd of people, laughing.

Above all, Jack Fisher was always ready to challenge any possible viewpoint. Indeed, his readiness to attack made him feared by some, including by a surprising number of senior historians. But while Jack was tough, he was also relatively kinder to beginners than he ever was to eminent scholars, when they came to lecture at LSE. In fact, he viewed it as part of his task to try to cut visiting grandees down to size, so that the students should learn to be critics rather than supine followers of ‘great men’.

Unsurprisingly, Jack rarely gave praise. But when he once said that something I’d done was ‘not bad’, I was much pleased. The result was a stimulating and enjoyable education not only in history but also in the art of thinking.

Jack Fisher was a miniaturist, writing a small number of lucid essays – not long books. That could not have been more different from the other historian who influenced me: E.P. (Edward) Thompson (1924-93). He wrote voluminously, elegantly, wordily, creatively, often amazingly. Never to other people’s deadlines, as is revealed in the most recent study of his oeuvre.2 Yet he produced books both long and short, essays and later commentaries on his own essays, historical studies, polemical tracts on current politics, theoretical interventions within the Marxist intellectual tradition(s), and countless long and informative letters, as well as poetry, and a novel.

Of course, he too was a critic. Edward Thompson was both sharp and robust in discussion and at times immensely polemical among his fellow left-wingers. Many experienced his volcanic wrath. Indeed some of his friendships were halted over political differences. His remarkable letters were also ready to rebuke, when he felt a rebuke was due, although their flowing pages might well continue with a torrent of wit and information alongside the chastisement.

It was this torrential outflow of ideas that made Edward Thompson represent for me the creative intellect, fusing ideas from sociology, anthropology, literature and history.3 I was never one of his students. Instead I met him socially, through his wife Dorothy Thompson, who was in the History Department at Birmingham University, where I was learning to teach on the job. At parties and gatherings, the Thompsons were enlivening and magnetic – and very far from didactic. But every time we met, I always got something new about which to cogitate.

In part, that was because Edward Thompson was himself in constant intellectual transition. He broke from the rigidities of the British Communist Party in 1956, after the failure of internal attempts at reform by himself and many fellow-historians including Christopher Hill. And then, slowly and agonisingly, Edward receded from strict Marxism. Instead, he strove to create his own humanist Marxism, but without falling entirely out of the Marxist embrace. Over time, however, that struggle became more difficult. He recoiled not only from the brutalities of communist regimes, perpetrated in the name of Karl Marx, but also from schematic intellectual edifices, such as the structuralist Marxism of Althusser, against whom Thompson polemicised in startling but effective style.

Overall, Edward’s utter seriousness in his commitment was compelling. He wanted to find a systematic answer – unlike Jack Fisher, who was not worried at its lack. So the travails of the left often made Edward deeply depressed. Yet his flow of wit, erudition, personal kindness and charm, plus intellectual creativity, never ceased.4

I consider myself lucky to have met both men. I don’t follow either in their views, but I do try to combine their creativity with their critical mode. The one time they both met in my presence (which was probably the one time overall that they met) was when Edward Thompson came to lecture at the LSE in the late 1960s. Crowds turned out to hear him. And they got a treat – an early version of his influential lecture, steeped in anthropology as well as history, entitled ‘The Moral Economy of the English Crowd’.5 In the discussion after the talk, Jack had the best of it. Wittily, he queried just how ‘moral’ the crowds were, when they rioted in protest at high food prices. Were they justly defending the communal welfare of the masses? Or were they, when they tried to stop grain from leaving their own areas, defending their sectional interest as one group of workers against those of other workers elsewhere? Was it ‘moral’ class solidarity? or a case of much-less-moral though readily understandable ‘I’m all right, Jack’? At the time, Edward Thompson laughed and said that he’d answer that in writing. But when he published the article, to much fame and controversy, he stuck unhesitatingly with the concept of the ‘moral’ crowd.

In a sense, they both gained. Edward Thompson succeeded in getting historians to take food riots seriously, refuting the assumption that the brutish masses reacted with knee-jerk violence whenever food prices soared. Human responses to economic crisis are far more complex, both in the eighteenth century and as we are witnessing today. But Jack was also right in that Thompson’s views would generate scholarly criticisms, from all points on the historiographical spectrum.

A final point. Neither man would fit into today’s academic world of continual assessment. Jack Fisher wrote far too little, for regular assessment purposes, though what he did write was vintage quality. Edward Thompson wrote too voluminously and eclectically, with many glittering jewels amidst much vivid polemics, without meeting deadlines – being an old-style ‘man of letters’ and not a career Prof. But so much the worse for today’s world of academic assessment. They were great historians, who don’t fit into any mould.

1 For further details and a collection of Jack Fisher’s path-breaking essays, see P.J. Corfield, ‘F.J. Fisher and the Dialectic of Economic History’, in P.J. Corfield and N.B. Harte (eds), F.J. Fisher: London the English Economy, 1500-1700 (1990), pp. 3-22.

2 See Scott Hamilton, The Crisis of Theory: E.P. Thompson, The New Left, and Postwar British Politics (Manchester, 2011), reviewed by P.J.C. in electronic Reviews in History: IHR London – featured review no 1137 (29 Sept. 2011): see website Another helpful overview is provided Bryan D. Palmer, Objections and Oppositions: The Histories and Politics of E.P. Thompson (1994).

3 For further details, see P.J. Corfield, ‘E.P.Thompson, Historian: An Appreciation’, New Left Review, 201 (1993), pp. 10-17.

4 For a quick introduction, see Dorothy Thompson (ed.), The Essential E.P. Thompson (New York, 2001).

5 E.P. Thompson, ‘The Moral Economy of the English Crowd in the Eighteenth Century’, Past & Present, 50 (1971), pp. 76-136; repr. in his Customs in Common (1991), pp. 185-258, with his response to the debates in ‘The Moral Economy Reviewed’, ibid., pp. 259-351.

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