It was this emotional appeal of Carlyle which made him such a powerful force among thoughtful men and women, and especially among those whom experience had made acquainted with the worst effects of the industrial revolution. His hero-worship gave no little encouragement to the more brutal sort of Toryism, and there are still many English people who believe {237} that the history of a nation is only the biography of its great men. But his insistence upon the direct responsibility of the social organization for the happiness of every one within it was in the line of a reaction against crude individualism, which by 1850 was strongly marked outside Tory philanthropy. Mrs. Gaskell's _Mary Barton_, a novel which dealt sympathetically with industrial unrest, was published in 1848. Harriet Martineau, identified with Whiggery and the Manchester School, wrote in 1849 of the state of the wage-earners: "A social idea or system which compels such a state of things as this must be, in so far, worn out. In ours, it is clear that some renovation is wanted, and must be found."[287] In 1850 the Christian Socialist movement in the Church of England produced the _Tracts on Christian Socialism_ and Charles Kingsley's novel _Alton Locke_. Dickens published his _Hard Times_ in 1854, and constantly attacked the system of _laissez faire_ in the columns of _Household Words_. Ruskin, with less political instinct, pleaded as passionately for beauty in common life as for ethical principles in art, and, like his master Carlyle, clothed his economic sermons in a style which put the cold reasoning of individualism to shame. Even Disraeli, who combined unusual moral levity with an unusual capacity for discovering the set of social currents, gave utterance to similar opinions in _Sybil_ and other novels. By the time that the working men were enfranchised in 1867, the Parliamentary work of Lord Shaftesbury was being accompanied by a general movement in society. Negative Liberalism, the removal of restrictions upon the individual, had obviously produced little direct good among the poorer people. It was time that humane and generous impulses in the direction of positive assistance had their way. The difference between the new Liberalism and the old was the difference between emancipation and toleration, between leaving alone and setting free.