Progress

"It is not possible to enter into the nature of the Good by standing aloof from it — by merely speculating upon it. Act the Good, and you will believe in it. Throw yourself into the stream of the world's good tendency and you will feel the force of the current and the direction in which it is setting. The conviction that the world is moving toward great ends of progress will come surely to him who is himself engaged in the work of progress."

"A cultural delusion is widespread in the twentieth century. The extraordinary progress in science and technology that we have achieved in this century has deluded many of our contemporaries into thinking that similar progress obtains in other fields of mental activity. They unquestioningly think that the twentieth century is superior to its predecessors in all the efforts of the human mind."

"If a given science accidentally reached its goal, this would by no means stop the workers in the field, who would be driven past their goal by the sheer momentum of the illusion of unlimited progress."

"The law of progress holds that everything now must be better than what was there before. Don’t you see if you want something better, and better, and better, you lose the good. The good is no longer even being measured."

"You have to start with the truth. The truth is the only way that we can get anywhere. Because any decision-making that is based upon lies or ignorance can't lead to a good conclusion."

"Progress is not towards, but away from the herd. It is no part of the Socialist idea that there should be in every human activity an orthodox pattern to which all must conform."

"Those who look forward to a period of continuous and, so to speak, inevitable progress, are bound to assign some more solid reason for their convictions than a merely empirical survey of the surface lessons of history. ...Humanity, civilisation, progress itself, must have a tendency to mitigate the harsh methods by which Nature has wrought out the variety and the perfection of organic life."

"Humanity, in the aggregate, is progressing, and philanthropy looks forward hopefully."

"The progress of man consists in this, that he himself arrives at the perception of truth."

"The ambiguity of progress becomes evident. Without doubt, it offers new possibilities for good, but it also opens up appalling possibilities for evil—possibilities that formerly did not exist. We have all witnessed the way in which progress, in the wrong hands, can become and has indeed become a terrifying progress in evil. If technical progress is not matched by corresponding progress in man's ethical formation, in man's inner growth (cf. Eph 3:16; 2 Cor 4:16), then it is not progress at all, but a threat for man and for the world."

"Progress is only possible by passing from a state of undifferentiated wholeness to differentiation of parts."

"For Darwinism there is nothing in the world like value or good or evil. Anything implying evolution, in the ordinary sense of development or progress, is wholly rejected. But... there is a coincidence between that which prevails and that which satisfies. ... Whatever idea satisfies or prevails (no matter what else it is) is true. Darwinism often recommends itself because confused with a doctrine of evolution which is different radically. Humanity is taken in that doctrine as a real being, or even as the one real being, and Humanity advances continuously. Its history is development and progress to a goal because the type and character in which its reality consists is gradually brought more and more into existence. That which is strongest on the whole must therefore be good, and the ideas that come to prevail must therefore be true. This doctrine, which possesses my sympathy, though I certainly cannot accept it, has, I suppose, now for a century taken its place in the thought of Europe. For good or evil it more or less dominates or sways our minds to an extent of which most of us, perhaps, are dangerously unaware."

"Progress is the exploration of our own error. Evolution is a consolidation of what have always begun as errors. And errors are of two kinds: errors that turn out to be true and errors that turn out to be false (which are most of them). But they both have the same character of being an imaginative speculation. ...it seems to me terribly important to say this in an age in which most nonscientists are feeling a kind of loss of nerve. ...by the time science becomes a closed—that is, computerizable—project, it is not science anymore. It is not in the area of the exploration of errors."

"What is art But life upon the larger scale, the higher, When, graduating up in a spiral line Of still expanding and ascending gyres, It pushed toward the intense significance Of all things, hungry for the Infinite? Art's life — and where we live, we suffer and toil."

"Charging back and forth isn’t progress. Small but steady forward motion is."

"By the disposition of a stupendous wisdom, moulding together the great mysterious incorporation of the human race, the whole, at one time, is never old, or middle-aged, or young; but, in a condition of unchangeable constancy, moves on through the varied tenor of perpetual decay, fall, renovation, and progression."

"A fresh mind keeps the body fresh. Take in the ideas of the day, drain off those of yesterday. As to the morrow, time enough to consider it when it becomes to-day."

"Science has been advancing without interruption during the last three of four hundred years; every new discovery has led to new problems and new methods of solution, and opened up new fields for exploration. Hitherto men of science have not been compelled to halt, they have always found ways to advance further. But what assurance have we that they will not come up against impassable barriers? ...Take biology or astronomy. How can we be sure that some day progress may not come to a dead pause, not because knowledge is exhausted, but because our resources for investigation are exhausted. ... It is an assumption, which cannot be verified, that we shall not reach a point in our knowledge of nature beyond which the human intellect is unqualified to pass."

"The doubts that Mr. Balfour expressed nearly thirty years ago, in an Address delivered in Glasgow, have not, so far, been answered. And it is probable that many people, to whom six years ago the notion of a sudden decline or break-up of our western civilisation, as a result not of cosmic forces but of its own development, would have appeared almost fantastic, will feel much less confident to-day, notwithstanding the fact that the leading nations of the world have instituted a league of peoples for the prevention of war, the measure to which so many high priests of Progress have looked forward as meaning a long stride forward on the road to Utopia."

"Within any city or state or civilization... the natural operation of time was to produce internal corruption; the ordinary expected routine thing was a process of decadence. This could even be observed in a parallel manner in the physical world, where bodies would decompose and the finest fabrics in nature would suffer putrefaction. In fact, the current science chimed in with the current view of nature, for in both these realms it was held that compound bodies had a natural tendency to disintegrate. ... The reassertion of these ancient ideas on the subject of the historical process helps to explain why at the Renaissance it was almost less possible to believe in what we call progress than it was in the middle ages. If anything it was more easy to believe of something of this sort in the realm of spiritual matters than in any other sphere—to believe in stages of time succeeding one another in an ascending series... and so to find meaning and purpose in the passage of time itself."

"Most of the basic ideas in the Renaissance view of history are still clearly present in the controversies in the latter half of the seventeenth century; but the famous quarrel between the Ancients and the Moderns—the controversy in the course of which a more modern view of progress was hammered out—is already visible at the time of the Renaissance."

"The transition to the idea of progress was not one that could be completed in a single simple stage… and at the close of the seventeenth century we can neither say that the idea had been fully developed nor feel that its implications had become generalised. Even the advocates of the Modems against the Ancients could hardly be described as the apostles of what we mean by progress. Even Perrault, though he thought that civilisation had come to a new peak in die France of Louis XIV, did not consider that the ascent would be prolonged indefinitely, but held that when the present epoch had had its run the world would return to normal, so that the process of decline would soon start over again. Perrault, in fact, was of the opinion that there would not be many things for which the France of Louis XIV would need to envy posterity. And Fontenelle, though he was conscious of the widening vistas which the future promised to the natural sciences, was too well aware of the limitations of human nature to share the illusions of the ' concerning the general improvement of the world."

"Even in the eighteenth century certain of the prevailing ideas or prejudices are awkward to reconcile with any scheme of history on the basis of progress. The regard for native reason, and the view that this was liable to be perverted by institutions, led to... daydreaming about the "" and the evils of civilization... as is illustrated in the writings of Rousseau."

"In fact, the attempt to embrace the whole course of things in time and to relate the successive epochs to one another—the transition to the view that time is actually aiming at something, that temporal succession has meaning and that the passage of ages is generative—was greatly influenced by the fact that the survey became wider than that of human history, that the mind gradually came to see geology, pre-history and history in due succession to one another. The new science and the history joined hands and each acquired a new power as a result of their mutual reinforcement. The idea of progress itself gained additional implications when there gradually emerged a wider idea of evolution."

"Unlike Hegel’s progress model of history, which moves by stages, each containing its own logic of growth and decline, the economic model develops as the simple function of one money-variable over time, with a long-term trend which increases monotonically."

"Science discovers, genius invents, industry applies, and man adapts himself to, or is molded by, new things"

"We are either progressing or retrograding all the while; there is no such thing as remaining stationary in this life."

"The wisest man may be wiser to-day than he was yesterday, and to-morrow than he is to-day. Total freedom from change would imply total freedom from error; but this is the prerogative of Omniscience alone. The world, however, are very censorious, and will hardly give a man credit for simplicity and singleness of heart, who is not only in the habit of changing his opinions, but also of bettering his fortunes by every change."

"Modern man calls walking more quickly in the same direction down the same road “change.” The world, in the last three hundred years, has not changed except in that sense. The simple suggestion of a true change scandalizes and terrifies modern man."

"We can trace back our existence almost to a point. Former time presents us with trains of thoughts gradually diminishing to nothing. But our ideas of futurity are perpetually expanding. Our desires and our hopes, even when modified by our fears, seem to grasp at immensity. This alone would be sufficient to prove the progressiveness of our nature, and that this little earth is but a point from which we start toward a perfection of being."

"Progress is man's indifference to the lessons of history."

"Since progress is the rare exception, and not the rule, among the communities of mankind, it is less important to speculate about the reasons for its cessation among the ancient Egyptians than to observe how the technological advances made in the Near East became by degrees more widely diffused until they penetrated Europe. Neither Mesopotamia nor Egypt had the resources which would have enabled it to develop its civilization on a basis of autarky. They had never been self-contained as regards timber or metals or even ivory: in the second millenium B.C. the development of larger ships and better organized land transport encouraged greater efforts to satisfy their needs by importations. In exchanging the products of their superior technology for raw materials they stimulated imitation. Moreover, in ancient as in modern times the needs of trade often stimulated the desire for conquest, which likewise left its mark upon the life of neighboring peoples long after the tide of conquest had receded. Aggression then provoked counter-aggression: some barbarian intruders were eventually absorbed into the life of the two empires, others clashed with them, and kept their independence."

"The role of the party is to recognize people's understanding, to raise it to a higher plain, to support progressive thinking and acts."

"Change based on principle is progress. Constant change without principle becomes chaos."

"The search for justice before God, the measuring of technique by other criteria than those of technique itself—these were the great obstacles that Christianity opposed to technical progress."

"The thing done avails, and not what is said about it. An original sentence, a step forward, is worth more than all the censures."

""Can any good come out of Nazareth?" This is always the question of the wiseacres and the knowing ones. But the good, the new, comes from exactly that quarter whence it is not looked for, and is always something different from what is expected. Everything new is received with contempt, for it begins in obscurity. It becomes a power unobserved."

"Facts are constituted by older ideologies, and a clash between facts and theories may be proof of progress."

"The youth of humanity all around our planet are intuitively revolting from all sovereignties and political ideologies. The youth of Earth are moving intuitively toward an utterly classless, raceless, omnicooperative, omniworld humanity. Children freed of the ignorantly founded educational traditions and exposed only to their spontaneously summoned, computer-stored and -distributed outflow of reliable-opinion-purged, experimentally verified data, shall indeed lead society to its happy egress from all misinformedly conceived, fearfully and legally imposed, and physically enforced customs of yesterday. They can lead all humanity into omnisuccessful survival as well as entrance into an utterly new era of human experience in an as-yet and ever-will-be fundamentally mysterious Universe."

"War is obsolete. It could never have been done before. Only ten years ago... technology reached the point where it could be done. Since then the invisible technological-capability revolution has made it ever easier so to do. It is a matter of converting the high technology from weaponry to livingry. The essence of livingry is human-life advantaging and environment controlling. With the highest aeronautical and engineering facilities of the world redirected from weaponry to livingry production, all humanity would have the option of becoming enduringly successful... If realized, this historically greatest design revolution will joyously elevate all humanity to unprecedented heights."

"I must do something to keep my thoughts fresh and growing. I dread nothing so much as falling into a rut and feeling myself becoming a fossil."

"Progress lies not in enhancing what is, but in advancing toward what will be."

"Men will become more clever and more acute, but not better, happier, and stronger in action, or at least only at epochs. I foresee the time when God will have no more joy in them, but will break up everything for a renewed creation. I am certain that everything is planned to this end, and that the time and hour are already fixed in the distant future for the occurrence of this renovating epoch. But a long time will elapse first, and we may still for thousands and thousands of years amuse ourselves in all sorts of ways on this dear old surface."

"The facts come sometimes to belie those who are convinced of the present reality of ‘moral progress’, according to the most usual conception of it; but all they do is modify their ideas a little in this respect, or refer the realization of their ideal to a more or less remote future, and they, too, might crawl out of their difficulties by talking about a ‘rhythm of progress’. Besides this, by a much simpler solution, they usually strive to forget the lesson of experience: such are the incorrigible dreamers who, at each new war do not fail to prophesy that it will be the last. The belief in indefinite progress is, all told, nothing more than the most ingenuous and the grossest of all kinds of ‘optimism’; whatever forms this belief may take, it is always sentimental in essence, even when it is concerned with ‘material progress’."

"Look up and not down, look forward and not back, look out and not in, and lend a hand!"

"We all, naturally, want things to be better than they are, if that is possible. We all want progress. But just as nothing is ever better as such, but only ever in certain respects, there is no such thing as progress as such, or in the abstract. We are not sitting in an evolutionary elevator that has only two directions: up and down. Instead, there are many different ways of going up and going forward, many different ways of going down and backwards, and many different ways of going sideways, or around in circles, or of moving without any clear direction at all. Moreover, the ways that lead upwards in some way may also lead downwards in some other way. Things are usually more complex than we would like, and for this very reason, also more complex than we may care to acknowledge."

"Just as the works of Apelles and Sophocles, if Raphael and Shakespeare had known them, should not have appeared to them as mere preliminary exercises for their own work, but rather as a kindred force of the spirit, so, too reason cannot find in its own earlier forms mere useful preliminary exercises for itself. And if Virgil did consider Homer such a preliminary exercise for himself and his refined age, his work has therefore remained a post-liminary exercise [Nachübung]."

"Progress is man's ability to complicate simplicity."

"The flower of humanity, captive still in its germ, will blossom out one day into the true form of man like unto God, in a state of which no man on earth can imagine the greatness and the majesty."

"The condition of all progress is experience. We go wrong a thousand times before we find the right path. We struggle, and grope, and hurt ourselves until we learn the use of things, and this is true of things spiritual as well as of material things. Pain is unavoidable, but it acquires a new and higher meaning when we perceive that it is the price humanity must pay for an invaluable good."