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The Evening Star MONDAY, DECEMBER 31, 1928. PROGRESS.

At the end of another year one’s thoughts tend to look both backward and forward in an attempt to measure what advancement, if any, the human race has made, or is likely to make. Year books are full of statistics to show increases in various directions; every politician, to get anywhere, must call himself a progressive, and in very many connections to-day in mumodern life wo are accustomed to boast of the progress we are making. It was not always so. The ancients apparently just took things as they were; nor did people in the Middle Ages worry unduly about getting on. Two factors, however, altered this. Whereas in earlier times society had changed only very slowly, towards the end of the eighteenth century the pace was noticeably accelerated. People could see society actually changing. Then, with the greater knowledge of history, especially of the more distant past, and the teaching of evolution, many people, as they cam© to see the panorama of human development, came even to believe in an infallible law of progress, some even to the extent of a straight line. Thus Herbert Spencer affirmed: “Progress is not an accident, but a necessity. What we call evil and immorality must disappear. It is certain that roan must become perfect.” Such was the optimistic feeling of the nineteenth century with its rapidly increasing populations, piling up of wealth and general advancement in material culture. But the Great War came as a disillusionment, and since it there have not been wanting those who raise their voices denying the fact of real progress. Dean Inge wrote a book in which he said: “Neither science nor history gives us any warrant for believing tljat humanity has advanced except by accumulating knowledge and experience rnd the instruments of living, which do not constitute real progress, and are only precarious and liable for our own destruction.” He held that the world went in cycles: history just repeated itself. At least it seems evident that decadence no less than progress is a constant attribute of human societies. This may not, however, prevent higher achievement in the end. Moreover, it often happens that, while advancement or development is going on in one dire ’ ‘ n, retrogression is being effected in another. Thus at the same time we may be improving machinery, means of transport, economic organisation, and other aspects of material cultm-e, and yet also creating an attitude of mind or a state of unhappiness in many individuals that may by no means spell progress. Science and civilisation do not always run together. The acquired power of applied science is not indeed ever likely to be lost, but it may come to be used more and more for purposes of mutual destruction, through sheer lack of wisdom and self-control amongst men.

So ,to-day it is not generally considered enough to speak merely of material progress. We look for and : expect also, on the-one hand, a better type of individual human being, with a consciousness fuller, better informed, and more social ns time unfolds; and on the other hand, • some objective correspondence to this in a development of the community. There is needed both strengthening of

human personality and a collective co-operation for the fullest expression of such personalities, in their search after beauty, goodness, truth, and fellowship. This implies constantly a development of better political, economic, and social organisation generally, in order to help man in his task of progress in the art of living with his fellows.

Change, and rapid change at that, along mechanical lines is inevitable. Human nature, however, changes but slowly. Consequently our human institutions sometimes outlast their usefulness and fail to adapt themselves to the changing material life around them. Family life can never bo the same as it was two hundred years ago; it need not go altog' ’ •, but it must be recreated ci a new basis. Industry cannot go, on indefinitely with the wide gulf between Labour and Capital that arose during the nineteenth century, and new forms of co-operation must bo devised. The warlcss world we hope for will not come while armaments continue to be piled up, nor until international pacts arc devised and honoured. In the process of change, there is often unrest and upheaval. “The ferment of individualism,” us someone puts it, "tends often to dissolve an earlier coherence.” Throughout history there have always been p* s ot rest" ■- transition, disturbing at the time to many, but yet revealing through 'I their < plexitics the impulse towards a society more adequate lor the needs ol awakening personality. There is no doubt we live in such a disturbed period at present. But progress is there, and will ultimately bo revealed, if wo will work for it, plan for it, look for it—both in ourselves and in the world around us.

Permanent link to this item
Hononga pūmau ki tēnei tūemi

https://paperspast.natlib.govt.nz/newspapers/ESD19281231.2.27

Bibliographic details
Ngā taipitopito pukapuka

Evening Star, Issue 20062, 31 December 1928, Page 6

Word count
Tapeke kupu
811

The Evening Star MONDAY, DECEMBER 31, 1928. PROGRESS. Evening Star, Issue 20062, 31 December 1928, Page 6

The Evening Star MONDAY, DECEMBER 31, 1928. PROGRESS. Evening Star, Issue 20062, 31 December 1928, Page 6

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