The Idea Of Progress

The Idea Of Progress

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Title: The Idea of Progress
Author: J.B. Bury
Release Date: October, 2003 [Etext #4557] [Yes, we are more than one
year ahead of schedule] [This file was first posted on February 10,
2002]
Edition: 10
Language: English
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THE IDEA OF PROGRESS 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