Progress

In the [[postmodernist]] thought steadily gaining ground 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 be totally deformed. Postmodernists question the validity of 19th-century and 20th-century notions of progress—both on the capitalist and the Marxist side of the spectrum. They argue that both capitalism and Marxism overemphasize technological achievements and material prosperity while ignoring the value of inner happiness and peace of mind. Postmodernism posits that both dystopia and utopia are one and the same, overarching grand narratives with impossible conclusions.

In the [[postmodernist]] thought steadily gaining ground 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 be totally deformed. Postmodernists question the validity of 19th-century and 20th-century notions of progress—both on the capitalist and the Marxist side of the spectrum. They argue that both capitalism and Marxism overemphasize technological achievements and material prosperity while ignoring the value of inner happiness and peace of mind. Postmodernism posits that both dystopia and utopia are one and the same, overarching grand narratives with impossible conclusions.

{{anchor|Myth of Progress}}{{see also|Progress trap}}

{{anchor|Myth of Progress}}

{{see also|Progress trap}}

Some 20th-century authors refer to the "Myth of Progress" to refer to the idea that the human condition will inevitably improve. In 1932, English physician [[Montague David Eder]] wrote: "The myth of progress states that civilization 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."{{Cite journal| last= David Eder | first=Montague | year=1932 | title=General: M. D. Eder. 'The Myth of Progress.' ''The British Journal of Medical Psychology'', 1932, Vol. XII, p. 1. |journal=International Journal of Psychoanalysis | volume=14 | pages=399 | url = http://www.pep-web.org/document.php?id=IJP.014.0399A}} 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 idea in the 21st century, and shows no sign of diminished influence. As one fierce critic, British historian [[John N. Gray|John Gray]] (b. 1948), concludes:Gray, John (2004). "An Illusion with a Future," ''Daedalus'' Vol. 133(3), pp 10+; also Gray (2004). ''Heresies: Against Progress and Other Illusions''. Granta Books.

Some 20th-century authors refer to the '''Myth of Progress''' to refer to the idea that the human condition will inevitably improve. In 1932, English physician [[Montague David Eder]] wrote: "The myth of progress states that civilization 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."{{Cite journal| last= David Eder | first=Montague | year=1932 | title=General: M. D. Eder. 'The Myth of Progress.' ''The British Journal of Medical Psychology'', 1932, Vol. XII, p. 1. |journal=International Journal of Psychoanalysis | volume=14 | pages=399 | url = http://www.pep-web.org/document.php?id=IJP.014.0399A}} 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 idea in the 21st century, and shows no sign of diminished influence. As one fierce critic, British historian [[John N. Gray|John Gray]] (b. 1948), concludes:Gray, John (2004). "An Illusion with a Future," ''Daedalus'' Vol. 133(3), pp 10+; also Gray (2004). ''Heresies: Against Progress and Other Illusions''. Granta Books.

{{blockquote|Faith in the liberating power of knowledge is encrypted into modern life. Drawing on some of Europe's most ancient traditions, and daily reinforced by 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 temper, but cannot overcome... Those who hold to the possibility of progress need not fear. The illusion that through science humans can remake the world is an integral part of the modern condition. Renewing the eschatological hopes of the past, progress is an illusion with a future.}}

{{blockquote|Faith in the liberating power of knowledge is encrypted into modern life. Drawing on some of Europe's most ancient traditions, and daily reinforced by 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 temper, but cannot overcome... Those who hold to the possibility of progress need not fear. The illusion that through science humans can remake the world is an integral part of the modern condition. Renewing the eschatological hopes of the past, progress is an illusion with a future.}}