The Idea of Progress: An Inquiry into Its Origin and Growth

by J. B. Bury

7.

This memorable brochure exhibits, without pedantry, perspicuous arrangement and the "geometrical" precision on which Fontenelle remarked as one of the notes of the new epoch introduced by Descartes. It displays too the author's open-mindedness, and his readiness to follow where the argument leads. He is able already to look beyond Cartesianism; he knows that it cannot be final. No man of his time was more open-minded and free from prejudice than Fontenelle. This quality of mind helped him to turn his eyes to the future. Perrault and his predecessors were absorbed in the interest of the present and the past. Descartes was too much engaged in his own original discoveries to do more than throw a passing glance at posterity.

Now the prospect of the future was one of the two elements which were still needed to fashion the theory of the progress of knowledge. All the conditions for such a theory were present. Bodin and Bacon, Descartes and the champions of the Moderns—the reaction against the Renaissance, and the startling discoveries of science—had prepared the way; progress was established for the past and present. But the theory of the progress of knowledge includes and acquires its value by including the indefinite future. This step was taken by Fontenelle. The idea had been almost excluded by Bacon's misleading metaphor of old age, which Fontenelle expressly rejects. Man will have no old age; his intellect will never degenerate; and "the sound views of intellectual men in successive generations will continually add up."

But progress must not only be conceived as extending indefinitely into the future; it must also be conceived as necessary and certain. This is the second essential feature of the theory. The theory would have little value or significance, if the prospect of progress in the future depended on chance or the unpredictable discretion of an external will. Fontenelle asserts implicitly the certainty of progress when he declares that the discoveries and improvements of the modern age would have been made by the ancients if they exchanged places with the moderns; for this amounts to saying that science will progress and knowledge increase independently of particular individuals. If Descartes had not been born, some one else would have done his work; and there could have been no Descartes before the seventeenth century. For, as he says in a later work, [Footnote: Preface des elemens de la geometrie de l'infini (OEuvres, x. p. 40, ed. 1790).] "there is an order which regulates our progress. Every science develops after a certain number of preceding sciences have developed, and only then; it has to await its turn to burst its shell."

Fontenelle, then, was the first to formulate the idea of the progress, of knowledge, as a complete doctrine. At the moment the import and far-reaching effects of the idea were not realised, either by himself or by others, and his pamphlet, which appeared in the company of a perverse theory of pastoral poetry, was acclaimed merely as an able defence of the Moderns.

8.

If the theory of the indefinite progress of knowledge is true, it is one of those truths which were originally established by false reasoning. It was established on a principle which excluded degeneration, but equally excluded evolution; and the whole conception of nature which Fontenelle had learned from Descartes is long since dead and buried.

But it is more important to observe that this principle, which seemed to secure the indefinite progress of knowledge, disabled Fontenelle from suggesting a theory of the progress of society. The invariability of nature, as he conceived it, was true of the emotions and the will, as well as of the intellect. It implied that man himself would be psychically always the same—unalterable, incurable. L'ordre general de la Nature a Fair bien constant. His opinion of the human race was expressed in the Dialogues of the Dead, [Footnote: It may be seen too in the Plurality of Worlds.] and it never seems to have varied. The world consists of a multitude of fools, and a mere handful of reasonable men. Men's passions will always be the same and will produce wars in the future as in the past. Civilisation makes no difference; it is little more than a veneer.

Even if theory had not stood in his way, Fontenelle was the last man who was likely to dream dreams of social improvement. He was temperamentally an Epicurean, of the same refined stamp as Epicurus himself, and he enjoyed throughout his long life—he lived to the age of a hundred—the tranquillity which was the true Epicurean ideal. He was never troubled by domestic cares, and his own modest ambition was satisfied when, at the age of forty, he was appointed permanent Secretary of the Academy of Sciences. He was not the man to let his mind dwell on the woes and evils of the world; and the follies and perversities which cause them interested him only so far as they provided material for his wit.

It remains, however, noteworthy that the author of the theory of the progress of knowledge, which was afterwards to expand into a general theory of human Progress, would not have allowed that this extension was legitimate; though it was through this extension that Fontenelle's idea acquired human value and interest and became a force in the world.