The Idea of Progress An inguiry into its origin and growth   By: John B. Bury (1861-1927)

AN INQUIRY INTO ITS ORIGIN AND GROWTH

By J. B. Bury

Regius Professor Of Modern History, And Fellow Of King's College, In The University Of Cambridge

Dedicated to the memories of Charles Francois Castel de Saint Pierre, Marie Jean Antoine Nicolas Caritat de Condorcet, Auguste Comte, Herbert Spencer, and other optimists mentioned in this volume.

Tantane uos generis tenuit fiducia uestri?

PREFACE

We may believe in the doctrine of Progress or we may not, but in either case it is a matter of interest to examine the origins and trace the history of what is now, even should it ultimately prove to be no more than an idolum saeculi, the animating and controlling idea of western civilisation. For the earthly Progress of humanity is the general test to which social aims and theories are submitted as a matter of course. The phrase CIVILISATION AND PROGRESS has become stereotyped, and illustrates how we have come to judge a civilisation good or bad according as it is or is not progressive. The ideals of liberty and democracy, which have their own ancient and independent justifications, have sought a new strength by attaching themselves to Progress. The conjunctions of "liberty and progress," "democracy and progress," meet us at every turn. Socialism, at an early stage of its modern development, sought the same aid. The friends of Mars, who cannot bear the prospect of perpetual peace, maintain that war is an indispensable instrument of Progress. It is in the name of Progress that the doctrinaires who established the present reign of terror in Russia profess to act. All this shows the prevalent feeling that a social or political theory or programme is hardly tenable if it cannot claim that it harmonises with this controlling idea.

In the Middle Ages Europeans followed a different guiding star. The idea of a life beyond the grave was in control, and the great things of this life were conducted with reference to the next. When men's deepest feelings reacted more steadily and powerfully to the idea of saving their souls than to any other, harmony with this idea was the test by which the opportuneness of social theories and institutions was judged. Monasticism, for instance, throve under its aegis, while liberty of conscience had no chance. With a new idea in control, this has been reversed. Religious freedom has thriven under the aegis of Progress; monasticism can make no appeal to it.

For the hope of an ultimate happy state on this planet to be enjoyed by future generations or of some state, at least, that may relatively be considered happy has replaced, as a social power, the hope of felicity in another world. Belief in personal immortality is still very widely entertained, but may we not fairly say that it has ceased to be a central and guiding idea of collective life, a criterion by which social values are measured? Many people do not believe in it; many more regard it as so uncertain that they could not reasonably permit it to affect their lives or opinions. Those who believe in it are doubtless the majority, but belief has many degrees; and one can hardly be wrong in saying that, as a general rule, this belief does not possess the imaginations of those who hold it, that their emotions react to it feebly, that it is felt to be remote and unreal, and has comparatively seldom a more direct influence on conduct than the abstract arguments to be found in treatises on morals.