In the early nineteenth century, Thomas de Quincey wrote that a quarter of human misery was toothache. He may well have been right. Anaesthetic dentistry is an unmixed blessing. So are clean water and flush toilets. Progress is a fact. Even so, faith in progress is a superstition.
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Non-Progress: De Quincey's Toothache (p. 155)John N. Gray
The truth is that prohibitions might have done far less harm as prohibitions, if a vague association had not arisen, on some dark day of human unreason, between prohibition and progress. And it was the progress that did the harm, not the prohibition. Men can enjoy life under considerable limitations, if they can be sure of their limited enjoyments; but under Progressive Puritanism we can never be sure of anything. The curse of it is not limitation; it is unlimited limitation. The evil is not in the restriction; but in the fact that nothing can ever restrict the restriction. The prohibitions are bound to progress point by point; more and more human rights and pleasures must of necessity be taken away; for it is of the nature of this futurism that the latest fad is the faith of the future, and the most fantastic fad inevitably makes the pace. Thus the worst thing in the seventeenth-century aberration was not so much Puritanism as sectarianism. It searched for truth not by synthesis but by subdivision. It not only broke religion into small pieces, but it was bound to choose the smallest piece.
Gilbert Keith Chesterton
Poe...was perhaps the first great nonstop literary drinker of the American nineteenth century. He made the indulgences of Coleridge and De Quincey seem like a bit of mischief in the kitchen with the cooking sherry.
Edgar Allan Poe
Progress doesn't come from early risers — progress is made by lazy men looking for easier ways to do things.
Robert A. Heinlein
The idea of a law of progress, or of an all but irresistible tendency to general improvement, is then merely a superstition, one of the tents of the modernist pseudo-religion of humanism. Even if such a law or tendency existed and were demonstrable, the liberal faith in progress would for Santayana be pernicious. For it leads to a corrupt habit of mind in which things are valued, not for their present excellence or perfection, but instrumentally, as leading to something better; and it insinuates into thought and feeling a sort of historical theodicy, in which past evil is justified as a means to present or future good. The idea of progress embodies a kind of time-worship (to adopt an expression used by Wyndham Lewis) in which the particularities of our world are seen and valued, not in themselves, but for what they might perhaps become, thereby leaving us destitute of the sense of the present and, at the same time, of the perspective of eternity.
John N. Gray
The whole concept of the avant-garde in art is meaningless. I can see what it means when applied to sport, for instance. But to apply it to art would be to accept the idea of progress in art; and though progress has an obvious place in technology - more perfect machines, capable of carrying out their functions better and more accurately - how can anyone be more advanced in art? How could Thomas Mann be said to be better than Shakespeare? (p97)
Andrei Tarkovsky
Gray, John N.
Gray, Macy
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