Humanity has undeniably developed in leaps and bounds over the past millennia. Yet history shows that striving for progress can be as dangerous as it is beneficial, and must be treated with care.
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The most widely accepted definition posits that progress is “the advancement to a further or higher state”. However, as the Oxford English Dictionary shows, there are many additional definitions underscoring the complexity of this term, suggesting that the dialogue surrounding progress is far from settled.
Throughout history, the concept of progress has been a focal point of philosophical discourse across the globe. In the annals of Western thought, we find early references to this notion in the works of luminaries such as Aristotle and Plato, who articulated the idea in relation to the development of human capabilities. Augustine of Hippo, in the early Christian era, thought of time as a linear progression, depicting human history as one overarching narrative. The medieval period, with Thomas Aquinas, for instance, interpreted progress as the expansion of human knowledge.
The Renaissance, on the other hand, marked a critical moment where the quest for understanding (the natural world; scientific advancement) gained momentum, reflecting humanity’s aspiration to emulate the divine. This would, of course, not be without its tensions with the Church. It was during the European Enlightenment that the idea of progress became particularly charged, as thinkers championed reason and empirical inquiry as cornerstones of human advancement.
At the same time, it has often been claimed that progress is a uniquely Western construct. However, this perspective overlooks the rich tapestry of beliefs held by traditions such as Buddhism and Hinduism, where spiritual evolution is a central tenet. While the manifestations of progress may differ, the underlying aspiration for improvement and development is a universal human pursuit, albeit expressed through varied lenses that may not always align with Western concepts.
In contemplating humanity’s trajectory, one cannot deny that remarkable scientific and technological breakthroughs have been achieved throughout our history. More intriguing, perhaps, is the notion of social progress, a concept significantly undermined by the tumultuous events of the twentieth century. The Holocaust, as articulated by Theodor W. Adorno, epitomizes what he termed the “failure of the enlightenment”. Adorno argued that the very rationality and moral framework supposed to elevate humanity instead facilitated unprecedented atrocities, revealing a disconcerting paradox at the heart of modern civilization.
When one surveys a broader span of human history (beyond a mere 2,000 or 3,000 years) there is a compelling argument to be made for the existence of genuine social progress. Nevertheless, the harrowing example of the Holocaust points to a fundamental flaw in how our society has been organized over millennia. Despite the various revolutions that have taken place, certain constants persist, suggesting that the structures underpinning our social fabric may require a profound reevaluation.
Similarly, we cannot overlook one especially pivotal historical transition: the Neolithic Revolution. Could it be that the social changes accompanying this shift have, in fact, turned the natural condition upside down? Is what we perceive as social progress ultimately driven by our subconscious yearning to return to the natural order of things? Might the various social cataclysms throughout human history be the results of social struggles arising in the context of this process?
Amidst the ongoing discourse about whether humanity can attain a perpetual state of complete happiness, a lot of contemplating and debating has ensued. Yet as we stand at the precipice of unprecedented global challenges, a definitive answer to this profound question remains elusive.
What is increasingly evident, however, is that investigating social changes – whether one deems it progress or not – has evolved into a matter of human survival. The specters of climate change and the perennial struggle between war and peace loom large, casting shadows over our collective future.
Somewhat alarmingly, when it comes to these pressing issues there appears to be a significant chasm between the intellectual and economic elites. The social struggles resulting from this discrepancy harbor the potential for a further societal cataclysm. It is therefore essential for us to carefully consider the means of bringing about necessary social transformations. In this sense, it’s high time to learn.