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| title | chunk | source | category | tags | date_saved | instance |
|---|---|---|---|---|---|---|
| Progress | 5/7 | https://en.wikipedia.org/wiki/Progress | reference | science, encyclopedia | 2026-05-05T06:39:39.770361+00:00 | kb-cron |
== Philosophy ==
Sociologist Robert Nisbet said that "No single idea has been more important than ... the Idea of Progress in Western civilization for three thousand years", and defines five "crucial premises" of the idea of progress:
value of the past nobility of Western civilization worth of economic/technological growth faith in reason and scientific/scholarly knowledge obtained through reason intrinsic importance and worth of life on earth Sociologist P. A. Sorokin said, "The ancient Chinese, Babylonian, Hindu, Greek, Roman, and most of the medieval thinkers supporting theories of rhythmical, cyclical or trendless movements of social processes were much nearer to reality than the present proponents of the linear view." Unlike Confucianism and to a certain extent Taoism, that both search for an ideal past, the Judeo-Christian-Islamic tradition believes in the fulfillment of history, which was translated into the idea of progress in the modern age. Therefore, Chinese proponents of modernization have looked to western models. According to Thompson, the late Qing dynasty reformer, Kang Youwei, believed he had found a model for reform and "modernisation" in the Ancient Chinese Classics. Philosopher Karl Popper said that progress was not fully adequate as a scientific explanation of social phenomena. More recently, Kirkpatrick Sale, a self-proclaimed neo-luddite author, wrote exclusively about progress as a myth, in an essay entitled "Five Facets of a Myth". Iggers (1965) says that proponents of progress underestimated the extent of man's destructiveness and irrationality, while critics misunderstand the role of rationality and morality in human behavior. In 1946, psychoanalyst Charles Baudouin claimed modernity has retained the "corollary" of the progress myth, the idea that the present is superior to the past, while at the same time insisting that it is free of the myth:
The last two centuries were familiar with the myth of progress. Our own century has adopted the myth of modernity. The one myth has replaced the other. Men ceased to believe in progress; but only to pin their faith to more tangible realities, whose sole original significance had been that they were the instruments of progress.
This exaltation of the present ... is a corollary of that very faith in progress which people claim to have discarded. The present is superior to the past, by definition, only in a mythology of progress. Thus one retains the corollary while rejecting the principle. There is only one way of retaining a position of whose instability one is conscious. One must simply refrain from thinking. A cyclical theory of history was adopted by Oswald Spengler (1880–1936), a German historian who wrote The Decline of the West in 1920. World War I, World War II, and the rise of totalitarianism demonstrated that progress was not automatic and that technological improvement did not necessarily guarantee democracy and moral advancement. British historian Arnold J. Toynbee (1889–1975) felt that Christianity would help modern civilization overcome its challenges.
The Jeffersonians said that history is not exhausted but that man may begin again in a new world. Besides rejecting the lessons of the past, they Americanized the idea of progress by democratizing and vulgarizing it to include the welfare of the common man as a form of republicanism. As Romantics deeply concerned with the past, collecting source materials and founding historical societies, the Founding Fathers were animated by clear principles. They saw man in control of his destiny, saw virtue as a distinguishing characteristic of a republic, and were concerned with happiness, progress, and prosperity. Thomas Paine, combining the spirit of rationalism and romanticism, pictured a time when America's innocence would sound like a romance, and concluded that the fall of America could mark the end of "the noblest work of human wisdom". Historian J. B. Bury wrote in 1920:
To the minds of most people the desirable outcome of human development would be a condition of society in which all the inhabitants of the planet would enjoy a perfectly happy existence. ... It cannot be proved that the unknown destination towards which man is advancing is desirable. The movement may be Progress, or it may be in an undesirable direction and therefore not Progress. ... The Progress of humanity belongs to the same order of ideas as Providence or personal immortality. It is true or it is false, and like them it cannot be proved either true or false. Belief in it is an act of faith.
In the postmodernist thought steadily gaining ground from the 1980s, the grandiose claims of the modernizers are steadily eroded, and the very concept of social progress is again questioned and scrutinized. In the new vision, radical modernizers like Joseph Stalin and Mao Zedong appear as totalitarian despots, whose vision of social progress is held to be totally deformed. Postmodernists question the validity of 19th-century and 20th-century notions of progress—both on the capitalist and the Marxist side of the spectrum. They argue that both capitalism and Marxism overemphasize technological achievements and material prosperity while ignoring the value of inner happiness and peace of mind. Postmodernism posits that both dystopia and utopia are one and the same, overarching grand narratives with impossible conclusions.
Some 20th-century authors refer to the Myth of Progress to refer to the idea that the human condition will inevitably improve. In 1932, English physician Montague David Eder wrote: "The myth of progress states that civilization has moved, is moving, and will move in a desirable direction. Progress is inevitable... Philosophers, men of science and politicians have accepted the idea of the inevitability of progress." Eder argues that the advancement of civilization is leading to greater unhappiness and loss of control in the environment. The strongest critics of the idea of progress complain that it remains a dominant idea in the 21st century, and shows no sign of diminished influence. As one fierce critic, British historian John Gray (b. 1948), concludes: