The Idea Of Progress

The idea of progress from the Enlightenment to postmodernism is still very much with us. In intellectual discourse, journals, popular magazines, and radio and talk shows, the debate between those who are "progressivists" and those who are "declinists" is as spirited as it was in the late seventeenth century. In History of the Idea of Progress, Robert Nisbet traces the idea of progress from its origins in Greek, Roman, and medieval civilizations to modern times. It is a masterful frame of reference for understanding the present world. Nisbet asserts there are two fundamental building blocks necessary to Western doctrines of human advancement: the idea of growth, and the idea of necessity. He sees Christianity as a key element in both secular and spiritual evolution, for it conveys all the ingredients of the modern idea of progress: the advancement of the human race in time, a single time frame for all the peoples and epochs of the past and present, the conception of time as linear, and the envisagement of the future as having a Utopian end. In his new introduction, Nisbet shows why the idea of progress remains of critical importance to studies of social evolution and natural history. He provides a contemporary basis for many disciplines, including sociology, economics, philosophy, religion, politics, and science. History of the Idea of Progress continues to be a major resource for scholars in all these areas.

Wide-ranging, erudite and stimulating, this thought-provoking volume describes the birth and development of one of the most important basic ideas of our civilization: progress, or the concept that humanity is advancing in a definite and desirable direction. Throughout, Bury examines the contributions of Darwin, Descartes, Voltaire, Locke, and other important thinkers.

Originally published in 1967. Ludwig Edelstein characterizes the idea of "progress" in Greek and Roman times. He analyzes the ancients' belief in "a tendency inherent in nature or in man to pass through a regular sequence of stages of development in past, present, and future, the latter stages being—with perhaps occasional retardations or minor regressions—superior to the earlier." Edelstein's contemporaries asserted that the Greeks and Romans were entirely ignorant of a belief in progress in this sense of the term. In arguing against this dominant thesis, Edelstein draws from the conclusions of scholars of the nineteenth and early twentieth centuries and discusses ideas of Auguste Comte and Wilhelm Dilthey.

While post- and decolonial theorists have thoroughly debunked the idea of historical progress as a Eurocentric, imperialist, and neocolonialist fallacy, many of the most prominent contemporary thinkers associated with the Frankfurt School—Jürgen Habermas, Axel Honneth, and Rainer Forst—have defended ideas of progress, development, and modernity and have even made such ideas central to their normative claims. Can the Frankfurt School's goal of radical social change survive this critique? And what would a decolonized critical theory look like? Amy Allen fractures critical theory from within by dispensing with its progressive reading of history while retaining its notion of progress as a political imperative, so eloquently defended by Adorno. Critical theory, according to Allen, is the best resource we have for achieving emancipatory social goals. In reimagining a decolonized critical theory after the end of progress, she rescues it from oblivion and gives it a future.

Matthew W. Slaboch examines the work of German philosophers Arthur Schopenhauer and Oswald Spengler, Russian novelists Leo Tolstoy and Aleksandr Solzhenitsyn, and American historians Henry Adams and Christopher Lasch—rare skeptics of the idea of progress who have much to offer political theory, a field dominated by historical optimists.

The idea of progress stood at the very center of the intellectual world of eighteenth-century Britain, closely linked to every major facet of the British Enlightenment as well as to the economic revolutions of the period. Drawing on hundreds of eighteenth-century books and pamphlets, David Spadafora here provides the most extensive discussion ever written of this prevailing sense of historical optimism.