(Roughly) Daily

Over the last decade there has emerged a growing and influential intellectual movement focused on progress— how it happens and how to speed it up. Fomented by thinkers like Tyler Cowan and Patrick Collison, the movement has raised tantalizing prospects… and some real fears about the risks that experimental, entrepreneurial efforts to accelerate advancement might entail: will enthusiasm outrun safeguards? And who gets to define what represents “progress” anyway?

Jason Crawford, another leader of the progress movement addresses these concerns…

In one sense, the concept of progress is simple, straightforward, and uncontroversial. In another sense, it contains an entire worldview.

The most basic meaning of “progress” is simply advancement along a path, or more generally from one state to another that is considered more advanced by some standard. (In this sense, progress can be good, neutral, or even bad—e.g., the progress of a disease.) The question is always: advancement along what path, in what direction, by what standard?

“Scientific progress,” “technological progress,” and “economic progress” are relatively straightforward. They are hard to measure, they are multi-dimensional, and we might argue about specific examples—but in general, scientific progress consists of more knowledge, better theories and explanations, a deeper understanding of the universe; technological progress consists of more inventions that work better (more powerfully or reliably or efficiently) and enable us to do more things; economic progress consists of more production, infrastructure, and wealth.

“Scientific progress,” “technological progress,” and “economic progress” are relatively straightforward. They are hard to measure, they are multi-dimensional, and we might argue about specific examples—but in general, scientific progress consists of more knowledge, better theories and explanations, a deeper understanding of the universe; technological progress consists of more inventions that work better (more powerfully or reliably or efficiently) and enable us to do more things; economic progress consists of more production, infrastructure, and wealth.

But this form of progress is not an end in itself. True progress is advancement toward the good, toward ultimate values—call this “ultimate progress,” or “progress in outcomes.” Defining this depends on axiology; that is, on our theory of value.

[Crawford unpacks humanist and biocentrist values as examples…]

… What are we talking about when we refer to “progress” unqualified, as in “the progress of mankind” or “the roots of progress”?

“Progress” in this sense is the concept of material progress, social progress, and human progress as a unified whole. It is based on the premise that progress in capabilities really does on the whole lead to progress in outcomes. This doesn’t mean that all aspects of progress move in lockstep—they don’t. It means that all aspects of progress support each other and over the long term depend on each other; they are intertwined and ultimately inseparable…

David Deutsch, in The Beginning of Infinity, is even more explicit, saying that progress includes “improvements not only in scientific understanding, but also in technology, political institutions, moral values, art, and every aspect of human welfare.”

Skepticism of this idea of progress is sometimes expressed as: “progress towards what?” The undertone of this question is: “in your focus on material progress, you have lost sight of social and/or human progress.” On the premise that different forms of progress are diverging and even coming into opposition, this is an urgent challenge; on the premise that progress a unified whole, it is a valuable intellectual question but not a major dilemma.

“Progress” is also an interpretation of history according to which all these forms of progress have, by and large, been happening.

In this sense, the study of “progress” is the intersection of axiology and history: given a standard of value, are things getting better?

In Steven Pinker’s book Enlightenment Now: The Case for Reason, Science, Humanism, and Progress, the bulk of the chapters are devoted to documenting this history. Many of the charts in that book were sourced from Our World in Data, which also emphasizes the historical reality of progress.

Not everyone agrees with this concept of progress. It depends on an Enlightenment worldview that includes confidence in reason and science, and a humanist morality…

[Crawford reviews critiques of “progress” and unpacks the disastrous history of “progress” thinking– which contributed to totalitarianism– in the 20th century…]

… To move forward, we need a wiser, more mature idea of progress.

Progress is not automatic or inevitable. It depends on choice and effort. It is up to us.

Progress is not automatically good. It must be steered. Progress always creates new problems, and they don’t get solved automatically. Solving them requires active focus and effort, and this is a part of progress, too.

Material progress does not automatically lead to moral progress. Technology within an evil social system can do more harm than good. We must commit to improving morality and society along with science, technology, and industry.

With these lessons well learned, we can rescue the idea of progress and carry it forward into the 21st century and beyond…

Agree? “What is Progress?” from @jasoncrawford.

* Dr. Martin Luther King, Jr.

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As we analyze advancement, we might spare a thought for George Westinghouse; he died on this date in 1914. An engineer, inventor, and industrialist, he built his first fortune marketing the railroad air brake that he invented. But he soon turned his attention to the emerging electrical industry– of which he became a pioneer. He acquired the rights to inventor Nikola Tesla‘s brushless AC induction motor (the initial “engine” of everything electric from industrial motors to household appliances) along with patents for a new type of electric power distribution, polyphase alternating current… which put Westinghouse into direct competition with Thomas Edison, who was promoting direct current. (In the end, AC came to dominate.)

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