One Research Example of the Theory and Discuss Why It Belongs to the Family of Modernization Theory.

Movement towards a refined, improved, or otherwise desired state

Progress is the motion towards a refined, improved, or otherwise desired country.^{[1] [2] [3]} In the context of progressivism, it refers to the proposition that advancements in technology, scientific discipline, and social organisation have resulted, and by extension will continue to result, in an improved human condition;^[4] the latter may happen every bit a result of directly human activeness, equally in social enterprise or through activism, or as a natural part of sociocultural development.

The concept of progress was introduced in the early-19th-century social theories, peculiarly social evolution as described by Auguste Comte and Herbert Spencer. It was present in the Enlightenment's philosophies of history. As a goal, social progress has been advocated by varying realms of political ideologies with unlike theories on how it is to be achieved.

Measuring progress [edit]

Specific indicators for measuring progress can range from economic data, technical innovations, change in the political or legal arrangement, and questions bearing on individual life chances, such as life expectancy and chance of disease and disability.

GDP growth has become a key orientation for politics and is oft taken equally a primal figure to evaluate a politician's performance. Nonetheless, Gdp has a number of flaws that brand it a bad measure of progress, specially for developed countries. For case, environmental harm is not taken into account nor is the sustainability of economic activeness. Wikiprogress has been set upwards to share data on evaluating societal progress. It aims to facilitate the exchange of ideas, initiatives and knowledge. HumanProgress.org is another online resources that seeks to compile data on dissimilar measures of societal progress.

Our World in Data is a scientific online publication, based at the University of Oxford, that studies how to make progress confronting big global problems such equally poverty, affliction, hunger, climatic change, war, existential risks, and inequality.^[5] The mission of Our Globe in Information is to present "enquiry and data to make progress against the world'due south largest problems".^[6]

The Social Progress Index is a tool developed by the International Organisation Imperative Social Progress, which measures the extent to which countries cover social and ecology needs of its citizenry. There are l-ii indicators in 3 areas or dimensions: Basic Human Needs, and Foundations of Wellbeing and Opportunities which show the relative operation of nations.

Indices that tin be used to measure progress include:

• Broad measures of economic progress
• Disability-adjusted life year
• Green national product
• Gender-related Development Index
• Genuine Progress Indicator
• Gross National Happiness
• Gross National Well-existence
• Happy Planet Index
• Homo Evolution Index
• Legatum Prosperity Index
• Social Progress Index
• OECD Better Life Alphabetize
• Subjective life satisfaction
• Where-to-be-born Index
• Wikiprogress
• World Happiness Report
• World Values Survey

Scientific progress [edit]

Scientific progress is the idea that the scientific community learns more than over time, which causes a torso of scientific knowledge to accumulate.^[7] The chemists in the 19th century knew less about chemistry than the chemists in the 20th century, and they in turn knew less than the chemists in the 21st century. Looking forward, today'southward chemists reasonably expect that chemists in future centuries volition know more than they do.^[7]

This procedure differs from non-science fields, such as human languages or history: the people who spoke a now-extinct language, or who lived through a historical time period, can be said to have known dissimilar things from the scholars who studied it later, simply they cannot be said to know less about their lives than the modernistic scholars.^[7] Some valid knowledge is lost through the passage of time, and other noesis is gained, with the result that the non-scientific discipline fields practise non make scientific progress towards understanding their subject areas.^[7]

From the 18th century through tardily 20th century, the history of science, peculiarly of the physical and biological sciences, was often presented as a progressive aggregating of cognition, in which true theories replaced false beliefs.^[8] Some more recent historical interpretations, such as those of Thomas Kuhn, tend to portray the history of science in terms of competing paradigms or conceptual systems in a wider matrix of intellectual, cultural, economic and political trends. These interpretations, notwithstanding, take met with opposition for they likewise portray the history of science as an breathless system of incommensurable paradigms, non leading to whatever scientific progress, only only to the illusion of progress.^[9]

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Aspects of social progress, as described by Condorcet, accept included the disappearance of slavery, the ascent of literacy, the lessening of inequalities between the sexes, reforms of harsh prisons and the reject of poverty.^[x] The social progress of a society can exist measured based on factors such as its ability to address fundamental human needs, help citizens meliorate their quality of life, and provide opportunities for citizens to succeed.^[eleven]

Social progress is oftentimes improved past increases in GDP, although other factors are as well relevant. An imbalance betwixt economical and social progress hinders further economic progress, and can lead to political instability.^[11] Where there is an imbalance between economic growth and social progress, political instability and unrest often arise. Lagging social progress also holds dorsum economic growth in these and other countries that fail to address homo needs, build social uppercase, and create opportunity for their citizens.^[xi]

Status of women [edit]

How progress improved the status of women in traditional society was a major theme of historians starting in the Enlightenment and continuing to today.^[12] British theorists William Robertson (1721–1793) and Edmund Burke (1729–1797), forth with many of their contemporaries, remained committed to Christian- and republican-based conceptions of virtue, while working within a new Enlightenment paradigm. The political calendar related beauty, taste, and morality to the imperatives and needs of modernistic societies of a high level of sophistication and differentiation. Two themes in the piece of work of Robertson and Burke—the nature of women in 'savage' and 'civilized' societies and 'beauty in distress'—reveals how long-held convictions nigh the character of women, peculiarly with regard to their capacity and correct to appear in the public domain, were modified and adapted to the idea of progress and became primal to modern European civilisation.^[13]

Classics experts have examined the condition of women in the ancient world, last that in the Roman Empire, with its superior social organisation, internal peace, and rule of law, immune women to relish a somewhat ameliorate standing than in ancient Hellenic republic, where women were distinctly junior.^[14] The inferior status of women in traditional China has raised the issue of whether the idea of progress requires a thoroughgoing refuse of traditionalism—a belief held past many Chinese reformers in the early 20th century.^[15]

Historians Leo Marx and Bruce Mazlish asking, "Should we in fact abandon the idea of progress as a view of the past," answer that in that location is no doubt "that the status of women has improved markedly" in cultures that have adopted the Enlightenment thought of progress.^[16]

Modernization [edit]

Modernization was promoted by classical liberals in the 19th and 20th centuries, who called for the rapid modernization of the economic system and society to remove the traditional hindrances to complimentary markets and gratuitous movements of people.^[17] During the Enlightenment in Europe social commentators and philosophers began to realize that people themselves could change society and modify their way of life. Instead of being made completely by gods, there was increasing room for the idea that people themselves made their own society—and not simply that, as Giambattista Vico argued, considering people made their own society, they could also fully comprehend it. This gave ascent to new sciences, or proto-sciences, which claimed to provide new scientific knowledge well-nigh what society was like, and how ane may modify it for the improve.^[18]

In plow, this gave rise to progressive stance, in contrast with conservational opinion. The social conservationists were skeptical about panaceas for social ills. According to conservatives, attempts to radically remake society normally make things worse. Edmund Burke was the leading exponent of this, although after-day liberals like Hayek take espoused similar views. They contend that society changes organically and naturally, and that grand plans for the remaking of club, like the French Revolution, National Socialism and Communism hurt gild by removing the traditional constraints on the exercise of power.

The scientific advances of the 16th and 17th centuries provided a basis for Francis Bacon'southward book the New Atlantis. In the 17th century, Bernard le Bovier de Fontenelle described progress with respect to arts and the sciences, proverb that each historic period has the advantage of not having to rediscover what was accomplished in preceding ages. The epistemology of John Locke provided further support and was popularized past the Encyclopedists Diderot, Holbach, and Condorcet. Locke had a powerful influence on the American Founding Fathers.^[xix] The first complete statement of progress is that of Turgot, in his "A Philosophical Review of the Successive Advances of the Human Listen" (1750). For Turgot, progress covers not only the arts and sciences but, on their base, the whole of civilisation—manner, mores, institutions, legal codes, economic system, and society. Condorcet predicted the disappearance of slavery, the rise of literacy, the lessening of inequalities between the sexes, reforms of harsh prisons and the decline of poverty.^[x]

John Stuart Mill'southward (1806–1873) ethical and political thought demonstrated religion in the ability of ideas and of intellectual education for improving human being nature or behavior. For those who practise not share this organized religion the idea of progress becomes questionable.^[xx]

Alfred Marshall (1842–1924), a British economist of the early 20th century, was a proponent of classical liberalism. In his highly influential Principles of Economics (1890), he was deeply interested in man progress and in what is now called sustainable evolution. For Marshall, the importance of wealth lay in its ability to promote the physical, mental, and moral health of the general population.^[21] After Earth State of war 2, the modernization and development programs undertaken in the Third Earth were typically based on the idea of progress.^[22]

In Russian federation the notion of progress was first imported from the W past Peter the Cracking (1672–1725). An absolute ruler, he used the concept to modernize Russian federation and to legitimize his monarchy (unlike its usage in Western Europe, where it was primarily associated with political opposition). By the early on 19th century, the notion of progress was being taken up by Russian intellectuals and was no longer accustomed every bit legitimate past the tsars. Four schools of thought on progress emerged in 19th-century Russia: conservative (reactionary), religious, liberal, and socialist—the latter winning out in the form of Bolshevist materialism.^[23]

The intellectual leaders of the American Revolution, such as Benjamin Franklin, Thomas Paine, Thomas Jefferson and John Adams, were immersed in Enlightenment idea and believed the idea of progress meant that they could reorganize the political arrangement to the benefit of the homo condition; both for Americans and also, equally Jefferson put it, for an "Empire of Freedom" that would benefit all flesh.^[24] In detail, Adams wrote "I must written report politics and war, that our sons may have liberty to study mathematics and philosophy. Our sons ought to study mathematics and philosophy, geography, natural history and naval architecture, navigation, commerce and agriculture in social club to requite their children a right to study painting, verse, music, architecture, statuary, tapestry and porcelain."^{[ citation needed ]}

Juan Bautista Alberdi (1810–1884) was one of the well-nigh influential political theorists in Argentina. Economic liberalism was the key to his idea of progress. He promoted religion in progress, while chiding fellow Latin Americans for blind copying of American and European models. He hoped for progress through promotion of immigration, teaching, and a moderate blazon of federalism and republicanism that might serve as a transition in Argentina to truthful commonwealth.^[25]

In Mexico, José María Luis Mora (1794–1850) was a leader of classical liberalism in the first generation after independence, leading the boxing against the bourgeois trinity of the ground forces, the church, and the hacendados. He envisioned progress as both a process of human evolution past the search for philosophical truth and as the introduction of an era of material prosperity by technological advancement. His plan for Mexican reform demanded a republican government bolstered by widespread popular education free of clerical control, confiscation and sale of ecclesiastical lands as a means of redistributing income and immigration regime debts, and constructive control of a reduced military force past the authorities. Mora too demanded the establishment of legal equality betwixt native Mexicans and foreign residents. His program, untried in his lifetime, became the key element in the Mexican Constitution of 1857.^[26]

In Italian republic, the idea that progress in science and technology would lead to solutions for human ills was connected to the nationalism that united the state in 1860. The Piedmontese Prime Minister Camillo Cavour envisaged the railways every bit a major factor in the modernization and unification of the Italian peninsula. The new Kingdom of Italian republic, formed in 1861, worked to speed up the processes of modernization and industrialization that had begun in the north, simply were slow to go far in the Papal States and central Italian republic, and were nowhere in sight in the "Mezzogiorno" (that is, Southern Italy, Sicily, and Sardinia). The regime sought to gainsay the backwardness of the poorer regions in the due south and work towards augmenting the size and quality of the newly created Italian army so that it could compete on an equal footing with the powerful nations of Europe. In the same period, the authorities was legislating in favour of public education to fight the great problem of illiteracy, upgrade the didactics classes, meliorate existing schools, and procure the funds needed for social hygiene and care of the body equally factors in the concrete and moral regeneration of the race.^[27]

In Communist china, in the 20th century the Kuomintang or Nationalist party, which ruled from the 1920s to the 1940s, advocated progress. The Communists under Mao Zedong adopted western models and their ruinous projects acquired mass famines. Later Mao'due south decease, however, the new regime led by Deng Xiaoping (1904–1997) and his successors aggressively promoted modernization of the economy using capitalist models and imported western technology.^[28] This was termed the "Opening of China" in the west, and more broadly encompasses Chinese economic reform.

Amidst environmentalists, in that location is a continuum between ii opposing poles. The one pole is optimistic, progressive, and business-oriented, and endorses the archetype idea of progress. For example, bright green environmentalism endorses the idea that new designs, social innovations and green technologies tin can solve critical environmental challenges. The other is pessimistic in respect of technological solutions,^[29] warning of impending global crunch (through climate change or peak oil, for instance) and tends to reject the very idea of modernity and the myth of progress that is so fundamental to modernization thinking.^[xxx] Similarly, Kirkpatrick Auction, wrote about progress every bit a myth benefiting the few, and a pending ecology doomsday for everyone.^[31] An example is the philosophy of Deep Ecology.

Philosophy [edit]

Sociologist Robert Nisbet said that "No unmarried idea has been more important than ... the Idea of Progress in Western civilization for 3 thousand years",^[32] and defines five "crucial bounds" of the idea of progress:

1. value of the past
2. nobility of Western civilization
3. worth of economic/technological growth
4. organized religion in reason and scientific/scholarly knowledge obtained through reason
5. intrinsic importance and worth of life on earth

Sociologist P. A. Sorokin said, "The ancient Chinese, Babylonian, Hindu, Greek, Roman, and most of the medieval thinkers supporting theories of rhythmical, cyclical or trendless movements of social processes were much nearer to reality than the present proponents of the linear view".^[33] Different Confucianism and to a certain extent Taoism, that both search for an ideal past, the Judeo-Christian-Islamic tradition believes in the fulfillment of history, which was translated into the idea of progress in the modern age. Therefore, Chinese proponents of modernization have looked to western models. According to Thompson, the tardily Qing dynasty reformer, Kang Youwei, believed he had found a model for reform and "modernisation" in the Ancient Chinese Classics.^[34]

Philosopher Karl Popper said that progress was not fully adequate every bit a scientific caption of social phenomena.^[35] More than recently, Kirkpatrick Sale, a cocky-proclaimed neo-luddite author, wrote exclusively about progress as a myth, in an essay entitled "Five Facets of a Myth".^[36]

Iggers (1965) says that proponents of progress underestimated the extent of man's destructiveness and irrationality, while critics misunderstand the role of rationality and morality in human beliefs.^[37]

In 1946, psychoanalyst Charles Baudouin claimed modernity has retained the "corollary" of the progress myth, the thought that the present is superior to the past, while at the aforementioned fourth dimension insisting that it is costless of the myth:

The last ii centuries were familiar with the myth of progress. Our ain century has adopted the myth of modernity. The one myth has replaced the other. ...

Men ceased to believe in progress; but only to pivot their faith to more tangible realities, whose sole original significance had been that they were the instruments of progress. ..

This exaltation of the present ... is a corollary of that very faith in progress which people claim to have discarded. The present is superior to the by, by definition, only in a mythology of progress. Thus 1 retains the corollary while rejecting the principle. In that location is just 1 way of retaining a position of whose instability 1 is conscious. One must simply refrain from thinking.^[38]

A cyclical theory of history was adopted by Oswald Spengler (1880–1936), a German historian who wrote The Reject of the W in 1920. World State of war I, World War Ii, and the rise of totalitarianism demonstrated that progress was not automated and that technological improvement did not necessarily guarantee democracy and moral advancement. British historian Arnold J. Toynbee (1889–1975) felt that Christianity would help modern civilization overcome its challenges.^[39]

The Jeffersonians said that history is not wearied but that man may begin again in a new world. Besides rejecting the lessons of the past, they Americanized the idea of progress past democratizing and vulgarizing it to include the welfare of the common man as a form of republicanism. As Romantics deeply concerned with the by, collecting source materials and founding historical societies, the Founding Fathers were blithe by clear principles. They saw human in control of his destiny, saw virtue equally a distinguishing feature of a republic, and were concerned with happiness, progress, and prosperity. Thomas Paine, combining the spirit of rationalism and romanticism, pictured a time when America's innocence would sound like a romance, and concluded that the fall of America could mark the end of 'the noblest work of human being wisdom.'^[24]

Historian J. B. Bury wrote in 1920:^[twoscore]

To the minds of most people the desirable outcome of human development would exist a condition of society in which all the inhabitants of the planet would enjoy a perfectly happy beingness....It cannot be proved that the unknown destination towards which man is advancing is desirable. The motility may be Progress, or information technology may be in an undesirable direction and therefore not Progress..... The Progress of humanity belongs to the same guild of ideas equally Providence or personal immortality. Information technology is true or it is faux, and like them it cannot be proved either true or false. Belief in information technology is an deed of faith.

In the postmodernist thought steadily gaining footing from the 1980s, the grandiose claims of the modernizers are steadily eroded, and the very concept of social progress is again questioned and scrutinized. In the new vision, radical modernizers like Joseph Stalin and Mao Zedong appear as totalitarian despots, whose vision of social progress is held to exist totally plain-featured. Postmodernists question the validity of 19th-century and 20th-century notions of progress—both on the backer and the Marxist side of the spectrum. They contend that both capitalism and Marxism over-emphasize technological achievements and material prosperity while ignoring the value of inner happiness and peace of listen. Postmodernism posits that both dystopia and utopia are 1 and the same, overarching grand narratives with impossible conclusions.

Some 20th-century authors refer to the "Myth of Progress" to refer to the idea that the homo condition will inevitably improve. In 1932, English language physician Montague David Eder wrote: "The myth of progress states that civilisation has moved, is moving, and will move in a desirable direction. Progress is inevitable... Philosophers, men of science and politicians have accepted the idea of the inevitability of progress."^[41] Eder argues that the advancement of civilization is leading to greater unhappiness and loss of control in the environment. The strongest critics of the idea of progress complain that it remains a dominant thought in the 21st century, and shows no sign of diminished influence. As 1 fierce critic, British historian John Greyness (b. 1948), concludes:^[42]

Organized religion in the liberating ability of cognition is encrypted into modern life. Drawing on some of Europe'due south most ancient traditions, and daily reinforced past the quickening advance of science, it cannot be given up by an act of will. The interaction of quickening scientific advance with unchanging human needs is a fate that we may perhaps atmosphere, simply cannot overcome... Those who hold to the possibility of progress need not fear. The illusion that through science humans can remake the earth is an integral role of the mod condition. Renewing the eschatological hopes of the past, progress is an illusion with a future.

Recently the idea of progress has been generalized to psychology, beingness related with the concept of a goal, that is, progress is understood every bit "what counts as a means of advancing towards the end result of a given defined goal."^{[ commendation needed ]}

Antiquity [edit]

Historian J. B. Bury said that idea in ancient Greece was dominated by the theory of world-cycles or the doctrine of eternal return, and was steeped in a belief parallel to the Judaic "autumn of human," but rather from a preceding "Golden Age" of innocence and simplicity. Time was by and large regarded as the enemy of humanity which depreciates the value of the globe. He credits the Epicureans with having had a potential for leading to the foundation of a theory of progress through their materialistic credence of the atomism of Democritus as the explanation for a world without an intervening deity.

For them, the primeval condition of men resembled that of the beasts, and from this primitive and miserable condition they laboriously reached the existing state of culture, not past external guidance or every bit a event of some initial pattern, merely simply by the do of man intelligence throughout a long period.^{[ citation needed ]}

Robert Nisbet and Gertrude Himmelfarb have attributed a notion of progress to other Greeks. Xenophanes said "The gods did not reveal to men all things in the commencement, simply men through their ain search discover in the course of time that which is amend."

Renaissance [edit]

During the Medieval menses, scientific discipline was to a large extent based on Scholastic (a method of thinking and learning from the Middle Ages) interpretations of Aristotle's piece of work. The Renaissance of the 15th, 16th and 17th Centuries changed the mindset in Europe towards an empirical view, based on a pantheistic interpretation of Plato. This induced a revolution in curiosity well-nigh nature in general and scientific advance, which opened the gates for technical and economical advance. Furthermore, the individual potential was seen as a never-catastrophe quest for beingness God-like, paving the way for a view of Man based on unlimited perfection and progress.^[43]

The Enlightenment (1650–1800) [edit]

In the Enlightenment, French historian and philosopher Voltaire (1694–1778) was a major proponent of progress.^{[ citation needed ]} At commencement Voltaire'due south idea was informed by the idea of progress coupled with rationalism. His subsequent notion of the historical idea of progress saw scientific discipline and reason as the driving forces behind societal advocacy.

Immanuel Kant (1724–1804) argued that progress is neither automated nor continuous and does not measure knowledge or wealth, but is a painful and largely inadvertent passage from atrocity through civilization toward aware civilization and the abolition of war. Kant called for teaching, with the educational activity of humankind seen as a ho-hum procedure whereby world history propels mankind toward peace through war, international commerce, and aware self-interest.^[44]

Scottish theorist Adam Ferguson (1723–1816) defined human progress equally the working out of a divine programme, though he rejected predestination. The difficulties and dangers of life provided the necessary stimuli for human development, while the uniquely human power to evaluate led to appetite and the conscious striving for excellence. But he never adequately analyzed the competitive and aggressive consequences stemming from his emphasis on ambition fifty-fifty though he envisioned homo's lot every bit a perpetual striving with no earthly culmination. Man found his happiness simply in effort.^[45]

Some scholars consider the idea of progress that was affirmed with the Enlightenment, as a secularization of ideas from early Christianity, and a reworking of ideas from ancient Greece.^{[46] [47] [48]}

Romanticism [edit]

In the 19th century, Romantic critics charged that progress did not automatically amend the human condition, and in some ways could make it worse.^[49] Thomas Malthus (1766–1834) reacted against the concept of progress equally gear up along by William Godwin and Condorcet considering he believed that inequality of weather is "the all-time (state) calculated to develop the energies and faculties of man". He said, "Had population and food increased in the same ratio, it is probable that man might never have emerged from the savage state". He argued that man's capacity for improvement has been demonstrated past the growth of his intellect, a grade of progress which offsets the distresses engendered past the law of population.^[50]

German philosopher Friedrich Nietzsche (1844–1900) criticized the thought of progress as the 'weakling's doctrines of optimism,' and advocated undermining concepts such equally faith in progress, to allow the strong individual to stand above the plebeian masses. An important part of his thinking consists of the endeavour to utilize the classical model of 'eternal recurrence of the same' to dislodge the thought of progress.^[51]

Iggers (1965) argues there was general agreement in the tardily 19th century that the steady accumulation of knowledge and the progressive replacement of conjectural, that is, theological or metaphysical, notions past scientific ones was what created progress. Most scholars ended this growth of scientific cognition and methods led to the growth of industry and the transformation of warlike societies into industrial and pacific ones. They agreed equally well that in that location had been a systematic decline of coercion in government, and an increasing role of liberty and of dominion past consent. At that place was more emphasis on impersonal social and historical forces; progress was increasingly seen equally the outcome of an inner logic of club.^[52]

Marxist theory (late 19th century) [edit]

Marx developed a theory of historical materialism. He describes the mid-19th-century condition in The Communist Manifesto as follows:

The bourgeoisie cannot exist without constantly revolutionizing the instruments of production, and thereby the relations of production, and with them the whole relations of society. Conservation of the old modes of production in unaltered course, was, on the reverse, the first status of existence for all earlier industrial classes. Constant revolutionizing of production, uninterrupted disturbance of all social conditions, everlasting uncertainty, and agitation distinguish the conservative epoch from all earlier ones. All fixed, fast frozen relations, with their train of ancient and venerable prejudices and opinions, are swept abroad, all new-formed ones go antiquated earlier they can congeal. All that is solid melts into air, all which is holy is profaned, and homo is at last compelled to face with sober senses his real status of life and his relations with his kind.^[53]

Furthermore, Marx described the procedure of social progress, which in his stance is based on the interaction betwixt the productive forces and the relations of production:

No social society is ever destroyed before all the productive forces for which information technology is sufficient accept been adult, and new superior relations of production never replace older ones earlier the cloth weather for their being have matured inside the framework of the erstwhile guild.^[54]

Capitalism is idea by Marx as a process of continual change, in which the growth of markets deliquesce all fixities in human being life, and Marx admits that capitalism is progressive and non-reactionary. Marxism farther states that capitalism, in its quest for higher profits and new markets, will inevitably sow the seeds of its own devastation. Marxists believe that, in the time to come, commercialism volition be replaced by socialism and eventually communism.

Many advocates of capitalism such as Schumpeter agreed with Marx's analysis of capitalism every bit a process of continual change through creative devastation, but, unlike Marx, believed and hoped that capitalism could substantially go along forever.

Thus, by the beginning of the 20th century, 2 opposing schools of thought—Marxism and liberalism—believed in the possibility and the desirability of continual change and improvement. Marxists strongly opposed capitalism and the liberals strongly supported information technology, but the i concept they could both agree on was progress, which affirms the power of man beings to make, ameliorate and reshape their gild, with the help of scientific knowledge, technology and practical experimentation. Modernity denotes cultures that cover that concept of progress. (This is not the same every bit modernism, which was the creative and philosophical response to modernity, some of which embraced technology while rejecting individualism, merely more than of which rejected modernity entirely.)

See also [edit]

• Accelerating change
• Ramble economics
• Global social change inquiry project
• Happiness economics
• Leisure satisfaction
• Manifest Destiny
• Coin-rich, time-poor
• Moral progress
• Progressive utilization theory
• Psychometrics
• Social development
• Social modify
• Social justice
• Social order
• Social regress
• Sociocultural development
• Technological progress
• Techno-progressivism

Notes [edit]

1. ^ "Progress definition and meaning | Collins English language Dictionary".
2. ^ "Progress | Significant of Progress by Lexico".
3. ^ "PROGRESS | significant in the Cambridge English language Dictionary".
4. ^ "Progress". Progress definition. Metaphysics Research Lab, Stanford University. 2019.
5. ^ "About". Our World in Data . Retrieved 2019-08-23 .
6. ^ "Our World in Data". Our Globe in Data . Retrieved 2019-08-23 .
7. ^ ^{a b c d} Wesseling, Henk (August 1998). "History: Science or art?". European Review. 6 (3): 265–267. doi:10.1017/S106279870000329X. ISSN 1474-0575.
8. ^ Golinski, January (2001). Making Natural Knowledge: Constructivism and the History of Scientific discipline (reprint ed.). Academy of Chicago Press. p. two. ISBN9780226302324. When [history of science] began, during the eighteenth century, it was practiced by scientists (or "natural philosophers") with an involvement in validating and defending their enterprise. They wrote histories in which ... the science of the day was exhibited as the outcome of the progressive accumulation of human knowledge, which was an integral part of moral and cultural development.
9. ^ Kuhn, T., 1962, "The Structure of Scientific Revolutions", University of Chicago Printing, p. 137: "Partly by selection and partly by distortion, the scientists of earlier ages are implicitly presented every bit having worked upon the same set of fixed bug and in accord with the same set of stock-still canons that the most recent revolution in scientific theory and method made seem scientific."
10. ^ ^{a b} Nisbet, Robert (1980). History of the Idea of Progress. New York: Basic Books Ch. five
11. ^ ^{a b c} Porter M (ten Apr 2015). "Why social progress matters". Globe Economic Forum . Retrieved xviii Apr 2021.
12. ^ Allen, Ann Taylor (1999). "Feminism, Social Science, and the Meanings of Modernity: the Debate on the Origin of the Family in Europe and the United States, 1860–914," American Historical Review 104 (4): 1085–113; Nyland, Chris (1993). "Adam Smith, Stage Theory, and the Condition of Women," History of Political Economy 25 (4): 617–40.
13. ^ Kontler, László (2004). "Beauty or Beast, or Monstrous Regiments? Robertson and Shush on Women and the Public Scene," Mod Intellectual History 1 (three): 305–30.
14. ^ Dimand, Robert William, & Chris Nyland (2003). The Condition of Women in Classical Economic Thought. Edward Elgar Publishing, p. 109; Ryrie, Charles Caldwell (1958). The Place of Women in the Church building, The Macmillan Company, Ch 1.
15. ^ Vernoff, Edward, & Peter J. Seybolt, (2007). Through Chinese Eyes: Tradition, Revolution, and Transformation, APEX Press, pp. 45ff.
16. ^ Marx, Leo, & Bruce Mazlish (1998). Progress: Fact or Illusion?. Ann Arbor: University of Michigan Press, p. five.
17. ^ Appleby, Joyce; Lynn Hunt, and Margaret Jacob (1995). Telling the Truth about History. Westward.W. Norton, p. 78.
18. ^ The following annotated reference list appears in J. B. Bury's written report: The Idea of Progress, published in 1920 and bachelor in total on the web:

    The history of the idea of Progress has been treated briefly and partially by various French writers; e.g. Comte, Cours de philosophie positive , vi. 321 sqq.; Buchez, Introduction a la science de fifty'histoire , i. 99 sqq. (ed. ii, 1842); Javary, De l'idee de progres (1850); Rigault, Histoire de la querelle des Anciens et des Modernes (1856); Bouillier, Histoire de la philosophie cartesienne (1854); Caro, Problemes de la morale sociale (1876); Brunetiere, " La Germination de fifty'idee de progres ", in Etudes critiques , 5e serie. More recently G. Jules Delvaille has attempted to trace its history fully, down to the cease of the eighteenth century. His Histoire de 50'idee de progres (1910) is planned on a big scale; he is erudite and has read extensively. But his treatment is lacking in the power of discrimination. He strikes ane as broken-hearted to bring inside his net, as theoriciens du progres , as many distinguished thinkers every bit possible; then, forth with a great deal that is useful and relevant, we also notice in his book much that is irrelevant. He has not clearly seen that the distinctive idea of Progress was not conceived in artifact or in the Centre Ages, or even in the Renaissance period; and when he comes to modern times he fails to bring out clearly the decisive steps of its growth. And he does not seem to realize that a man might be "progressive" without believing in, or even thinking about, the doctrine of Progress. Leonardo da Vinci and Berkeley are examples. In my Ancient Greek Historians (1909) I dwelt on the modern origin of the thought (p. 253 sqq.). Recently Mr. R. H. Murray, in a learned appendix to his Erasmus and Luther, has adult the thesis that Progress was not grasped in artifact (though he makes an exception of Seneca),—a welcome confirmation.

19. ^ Pangle, Thomas Fifty. (1990). The Spirit of Modern Republicanism: The Moral Vision of the American Founders and the Philosophy of Locke. University of Chicago Press.^{[ page needed ]}
20. ^ Nisbet (1980) pp. 224–29.
21. ^ Caldari, Katia (2004). "Alfred Marshall'due south Thought of Progress and Sustainable Evolution," Journal of the History of Economic Thought, 26 (4): 519–36.
22. ^ Arndt, H. Due west. (1989). Economic Development: The History of an Idea. University of Chicago Press.^{[ page needed ]}
23. ^ Ellison, Herbert J. (1965). "Economical Modernization in Imperial Russian federation: Purposes and Achievements," Journal of Economic History 25 (iv): 523–40.
24. ^ ^{a b} Commager, Henry Steele (1969). "The Past equally an Extension of the Present," Proceedings of the American Antiquarian Order, Vol. 79, No. i, pp. 17–27.
25. ^ Dougherty, John E. (1973). "Juan Bautista Alberdi: A Study of His Thought," Americas 29 (4): 489–501.
26. ^ Hart, John M. (1972). "Jose Mora: His Idea of Progress and the Origins of Mexican Liberalism," Due north Dakota Quarterly 40 (2): 22–29.
27. ^ DalLago, Enrico (2002). The American Due south and the Italian Mezzogiorno: Essays in Comparative History. Palgrave Macmillan.
28. ^ Smirnov, Dmitry (2004). "Deng Xiaoping and the Modernization of People's republic of china," Far Eastern Affairs 32 (four): 20–31.
29. ^ Huesemann, Michael H., and Joyce A. Huesemann (2011). Technofix: Why Applied science Won't Salve Us or the Environment, Chapter nine, "Technological Optimism and Belief in Progress", New Society Publishers, Gabriola Isle, British Columbia, Canada, ISBN 0865717044, 464 pp.
30. ^ Jamison, Andrew (2001). The Making of Green Cognition: Environmental Politics and Cultural Transformation. Cambridge University Press, pp 28ff.
31. ^ "Five Facets of a Myth". Archived from the original on 2009-07-09. Retrieved 2018-07-03 .
32. ^ Nisbet (1980) p. 4.
33. ^ P. A. Sorokin, 1932 newspaper, quoted in Fay (1947).
34. ^ Youwei, Kang, & Lawrence G. Thompson (1958). Ta T'ung Shu: The 1 Globe Philosophy of Kang Yu-wei. London: Allen & Unwin.
35. ^ Popper (1957). The Poverty of Historicism. Routledge.
36. ^ "V Facets of a Myth". www.hermetic.ch.
37. ^ Iggers (1965) p. 16.
38. ^ Charles Baudouin, The Myth of Modernity, Le Mythe du moderne (1946), as translated by Bernard Miall (1950), sections 1–7.
39. ^ Farrenkopf, John (1993). "Spengler'due south Historical Pessimism and the Tragedy of our Age," Theory and Society Vol. 22, Number 3, pp. 391–412.
40. ^ Bury (1920). The Idea of Progress. London: Macmillan and Co., p. 2.
41. ^ David Eder, Montague (1932). "General: 1000. D. Eder. 'The Myth of Progress.' The British Journal of Medical Psychology, 1932, Vol. XII, p. 1". International Periodical of Psychoanalysis. fourteen: 399.
42. ^ Gray, John (2004). "An Illusion with a Future," Daedalus Vol. 133(3), pp 10+; also Grey (2004). Heresies: Against Progress and Other Illusions. Granta Books.
43. ^ Cassirer, Ernst; Paul Oskar Kristeller and John Herman Randall (eds., 1948). The Renaissance Philosophy of Man. Chicago: University of Chicago Press.^{[ page needed ]}
44. ^ Schuler, Jeanne A. (1991). "Reasonable Promise: Kant as Critical Theorist," History of European Ideas, 21 (four): 527–33.
45. ^ Bernstein, John Andrew (1978). "Adam Ferguson and the Idea of Progress," Studies in Shush and His Time 19 (two): 99–118.
46. ^ The Blackwell Encyclopaedia of Political Thought By David Miller, Janet Coleman, p.402.
47. ^ Nisbet, Robert (1980). History of the Idea of Progress. New York: Basic Books.
48. ^ Ludwig Edelstein takes a minority view in seeing evidence for The Idea of Progress in Classical Antiquity, Johns Hopkins Press (1967).
49. ^ Murray, Christopher John, ed. (2004). Encyclopedia of the Romantic Era, 1760–1850. Fitzroy Dearborn, Vol. II, p. 912.
50. ^ Levin, Samuel M. (1966). "Malthus and the Idea of Progress," Periodical of the History of Ideas 27 (ane): 92–108.
51. ^ Tassone, Giuseppe (2002). A Study on the Idea of Progress in Nietzsche, Heidegger and Critical Theory. E. Mellen Printing.
52. ^ Iggers, George G. (1965). "The Idea of Progress: A Critical Reassessment," American Historical Review, Vol. 71, No. 1, pp. 1–17.
53. ^ Manifesto of the Communist Party: Affiliate one, Marx & Engels
54. ^ Marx, Karl. "Preface". Critique of political economy.

Further reading [edit]

• Alexander, Jeffrey C., & Piotr Sztompka (1990). Rethinking Progress: Movements, Forces, and Ideas at the End of the 20th Century. Boston: Unwin Hymans.
• Becker, Carl L. (1932). Progress and Power. Stanford University Printing.
• Benoist, Alan de (2008). "A Brief History of the Idea of Progress," The Occidental Quarterly, Vol. 8, No. 1, pp. 7–16.
• Brunetière, Ferdinand (1922). "La Formation de l'Idée de Progrés." In: Études Critiques. Paris: Librairie Hachette, pp. 183–250.
• Burgess, Yvonne (1994). The Myth of Progress. Wild Goose Publications.
• Bury, J.B. (1920). The Idea of Progress: An Inquiry into Its Origin and Growth (mirror). London: The Macmillan and Co.
• Dawson, Christopher (1929). Progress and Organized religion. London: Sheed & Ward.
• Dodds, E.R. (1985). The Aboriginal Concept of Progress and Other Essays on Greek Literature and Belief. New York: Oxford University Press.
• Doren, Charles Van (1967). The Thought of Progress. New York: Praeger.
• Fay, Sidney B. (1947). "The Idea of Progress," American Historical Review, Vol. 52, No. two, pp. 231–46 in JSTOR, reflections after two world wars.
• Hahn, Lewis Edwin and Paul Arthur Schilpp (eds.).(1999). The Philosophy of Georg Henrik von Wright. Open up Court.
• Iggers, Georg One thousand. (1965). "The Idea of Progress: A Critical Reassessment," American Historical Review, Vol. 71, No. 1, pp. ane–17 in JSTOR, accent on 20th-century philosophies of history
• Inge, William Ralph (1922). "The Idea of Progress." In: Outspoken Essays, 2nd series. London: Longmans, Green & Co., pp. 158–83.
• Kauffman, Beak. (1998). With Practiced Intentions? Reflections on the Myth of Progress in America. Praeger online edition, based on interviews in a small town.
• Lasch, Christopher (1991). The True and Just Sky: Progress and Its Critics. Due west. W. Norton online edition
• Mackenzie, J. S. (1899). "The Idea of Progress," International Journal of Ethics, Vol. 9, No. 2, pp. 195–213, representative of tardily 19th-century approaches
• Mathiopoulos, Margarita. History and Progress: In Search of the European and American Mind (1989) online edition
• Melzer, Arthur Thou. et al. eds. History and the Idea of Progress (1995), scholars discuss Machiavelli, Kant, Nietzsche, Spengler and others online edition
• Nisbet, Robert (1979). "The Idea of Progress," Literature of Freedom, Vol. Ii, No. ane, pp. 7–37.
  • Nisbet, Robert (1980). History of the Thought of Progress. New York: Basic Books.
• Painter, George S. (1922). "The Idea of Progress," American Journal of Folklore, Vol. 28, No. 3, pp. 257–82.
• Pollard, Sidney (1971). The Idea of Progress: History and Society. New York: Pelican.
• Rescher, Nicholas; Scientific Progress (Oxford: Blackwells, 1978).
• Ryan, Christopher (2019). Civilized to Death: The Price of Progress. Simon & Schuster
• Sklair, Leslie (1970). The Sociology of Progress. London: Routledge and Kegan Paul. online edition
• Slaboch, Matthew Westward. (2018). A Road to Nowhere: The Thought of Progress and Its Critics. Philadelphia: The University of Pennsylvania Printing.
• Spadafora, David (1990). The Idea of Progress in Eighteenth Century Britain. Yale University Printing.
• Spalding, Henry Norman, Civilization in E and W : an introduction to the study of human progress, London, Oxford university press, H. Milford, 1939.
• Teggart, F. J. (1949). The Idea of Progress: A Drove of Readings. Berkeley: University of California Press.
• Tuveson, Ernest Lee (1949). Millennium and Utopia: A Report in the Groundwork of the Idea of Progress. Berkeley: University of California Press.
• Zarandi, Merhdad One thousand., ed. (2004). Science and the Myth of Progress. World Wisdom Books.

External links [edit]

Await upwardly progress in Wiktionary, the free dictionary.

Wikiquote has quotations related to: Progress

• United Nations Economic and Social Development
• The Venus Projection

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Source: https://en.wikipedia.org/wiki/Progress

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