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.

If Soviet society is to move forward with confidence toward our great goals, each new generation must rise to an ever-higher level of learning and general cultivation, occupational skill and civic activism. One might say that such is the law of societal progress. In the context of the scientific and technological revolution, under a virtual avalanche of information, this law imposes unwontedly high demands on both those who study and those who teach—from rank-and-file classroom teachers to government ministers.

Progress is
The law of life: man is not Man as yet.

The Paradox of Progress We live in an interesting time in that, materially, things are arguably better than they have ever been before, yet we all seem to be losing our minds thinking the world is one giant toilet bowl about to be flushed. An irrational sense of hopelessness is spreading across the rich, developed world. It’s a paradox of progress: the better things get, the more anxious and desperate we all seem to feel.

Progress in science is governed by the laws of repulsion, every step forward is made by refutation of prevalent errors and false theories. Forward steps in art are governed by the law of attraction, are the result of imitation of and admiration for beloved predecessors.

People usually think that progress consists in the increase of knowledge, in the improvement of life, but that isn't so. Progress consists only in the greater clarification of answers to the basic questions of life. The truth is always accessible to a man. It can't be otherwise, because a man's soul is a divine spark, the truth itself. It's only a matter of removing from this divine spark (the truth) everything that obscures it. Progress consists, not in the increase of truth, but in freeing it from its wrappings. The truth is obtained like gold, not by letting it grow bigger, but by washing off from it everything that isn't gold.

Progress in science is governed by the laws of repulsion, every step forward is made by refutation of prevalent errors and false theories. Faust was an artist thanks to the inspiring example of his teachers. Forward steps in art are governed by the law of attraction, are the result of the imitation of and admiration for beloved predecessors.

"Industrial innovations are costly, and managers must justify their high cost by producing measurable proof of their
superiority... [P]eriodic innovations in goods or tools foster the belief that anything new will be proven better. This belief has become an integral part of the modern world view. It is forgotten that whenever a society lives by this delusion, each marketed unit generates more wants than it satisfies. If new things are made because they are better, then the things most people use are not quite good. New models constantly renovate poverty. The consumer feels the lag between what he has and what he ought to get. He believes that products can be made measurably more valuable and allows himself to be constantly re-educated for their consumption. The "better" replaces the "good" as the fundamental normative concept."

In every age everybody knows that up to his own time, progressive improvement has been taking place; nobody seems to reckon on any improvement in the next generation. We cannot absolutely prove that those are in error who say society has reached a turning point – that we have seen our best days. But so said all who came before us and with just as much apparent reason. ... On what principle is it that with nothing but improvement behind us, we are to expect nothing but deterioration before us?

His starting place is the paradox of the first Discourse: progress is a bad thing because it is morally corrupting. Human beings were better when their lives were simpler and less sophisticated. Underlying this argument- barely stated but already present- is a further paradox, the paradox of the second Discourse: inequality is the root of all evils. Progress requires inequality because it requires some people to have the time to concentrate on literature, philosophy, or science. Free time is one of the luxuries that only come into existence with inequality, and all intensifies the process.

All that is made perfect by progress perishes also by progress.

Things done the hard way aren’t necessarily done better. Nor are they done badly because done the easy way. The essence of progress consists of finding ways of avoiding old-time difficulties.

If we are bound to improve, we need not trouble to improve. The pure doctrine of progress is the best of all reasons for not being a progressive.

The idea of progress … is that human knowledge tends continually to advance because each generation can build on the achievements of the preceding one. Yet, there is an unstated presupposition here regarding the matter of transmission. Faith in progress is based on the (very un-Socratic) assumption that wisdom or knowledge can not only be taught but can be “published” in the modern sense: written down in books in such a way as to be easily and genuinely appropriated, so that the next generation, after a brief period of learning, can begin where the previous one left off.
A second, related assumption of modern progress-philosophy is that intellectual production functions in essentially the same way as economic production: the progress of both results from “teamwork,” from the practice of the division of labor or specialization within a group. And just as the essential precondition of the economic division of labor is exchange, so the precondition of intellectual specialization is the efficient exchange of knowledge—through publication.
In the modern period, the whole enterprise of philosophy and science has been organized around this idea of progress. The pursuit of knowledge has become uniquely “socialized,” become a team effort, a collective undertaking, both across generations and across individuals within a single generation. This has affected our whole experience of the intellectual life. The modern scholar or scientist ultimately does not—and cannot—live to think for himself in the quiet of his study. He lives to “make a contribution” to an ongoing, public enterprise, to what “we know.” And at the core of this effort at collective knowing is the modern institution of publication.