A selection from a lecture given by Leo Strauss in 1952 called Progress or Return? The Contemporary Crisis in Western Civilization.
[Incomplete]
The title of this lecture indicates that progress has become a problem-- that it could seem as if progress has led us to the brink of an abyss, and it is therefore necessary to consider alternatives to it. For example, to stop where we are or else, if this should be impossible, to return. Return is the translation for the Hebrew word t'shuvah. T'shuvah has an ordinary and an emphatic meaning. Its emphatic meaning is rendered in English by "repentence." Repentance is return, meaning the return from the wrong way to the right one. This implies that we were once on the right way before we turned to the wrong way. Originally we were on the right way; deviation or sin or imperfection is not original. Man is originally at home in his father's house. He becomes a stranger through estrangement, through sinful estrangement. Repentance, return, is home coming.
I remind you of a few verses from the first chapter of Isaiah. "How is the faithful city become a harlot. It was full of judgement, righteousness lodged in it. But now murderers. Therefore, saith the Lord... I will restore thy judges as at first and thy councillors as at the beginning. Afterwards thou shalt be called the city of righteousness, the faithful city." Repentance is return; redemption is restoration. The beginning is the Garden of Eden. [...] The life of the Jew is the life of recollection. It is at the same time a life of anticipation, of hope, but the hope for redemption is restoration-- restituto in integro. [...] Judaism is a concern with return, it is not a concern with progress. [...] Today, t'shuvah sometimes means, not a return which takes place within Judaism, but a return to Judaism on the part of many Jews who, or whose fathers, had broken with Judaism as a whole. That abandonment of Judaism, did not understand itself, of course, as a defection or desertion, as leaving the right way; nor did it understand itself as a return to a truth which the Jewish tradition in its turn had deserted; nor even merely a turn to something superior. It understood itself as progress. It granted to the Jewish tradition, as it were, that Judaism is old, very old, whereas it itself had no past of which it could boast. But it regarded this very fact, the antiquity of Judaism, as a proof of its own superiority and of Judaism's inadequacy. For it questioned the very premise underlying the notion of return, that premise being the perfect character of the beginning and of the olden times. It assumed that the beginning is most imperfect and that perfection can be found only in the end. So much so that the movement from the beginning toward the end is in principle a progress from radical imperfection toward perfection. From this point of view, age did not have any claim whatsoever to veneration. Antiquity rather deserved contempt or possibly contempt mitigated by pity.
Let us try to clarify this issue somewhat more fully by contrasting the life characterized by the idea of return with the life characterized by the idea of progress. When the prophets call their people to account, they do not limit themselves to accusing them of this or that particular crime or sin. They recognize the root of all particular crimes in the fact that the people have forsaken their God. They accuse their people of rebellion. Originally, in the past, they were faithful or loyal; now they are in a state of rebellion. In the future they will return, and God will restore them to their original place. [..] Man who understands himself in this way longs for the perfection of the original, or of the classic past. He suffers from the present; he hopes for the future.
Progressive man, on the other hand, looks back to a most imperfect beginning. The beginning is barbarism, stupidity, rudeness, extreme scarcity. He does not feel that he has lost something of great, not to say infinite, importance; he has lost only his chains. He does not suffer from the recollection of the past. Looking back to the past, he is proud of his achievements; he is certain of the superiority of the present to the past. He is not satisfied with the present; he looks to future progress. [...] Seeking perfection in a future which is in no sense the beginning or the restoration of the beginning, he lives unqualifiedly toward the future. The life which understands itself as a life of loyalty or faithfulness appears to him as backward, as being under the spell of old prejudices. What the others call rebellion, he calls revolution or liberation. To the polarity faithfulness-rebellion, he opposes the polarity prejudice-freedom.
To repeat, the return to Judaism succeeds a break with Judaism which eventually, or from the beginning, understood itself as a progress beyond Judaism.
The experience of [the power of the past] by a generation which had become forgetful of that power is part of hat is sometimes called the discovery of history. That discovery was made in the ninteenth century. As a discovery, it consisted in the realization of something whcih was not realized previously: that the acceptance of the past or the return to the Jewish tradition is something radically different from a mere continuation of that tradition. It is quite true that Jewish life in the past was almost always more than a continuation of a tradition. Very great changes within that tradition have taken place in the course of the centuries. But it is also true that the change which we are witnessing today and which all of us are participating in, in one way or another, is qualitatively different from all previous changes within Judaism.
These present-day Jews who return to the tradition try to do in the element of reflection what traditionally was done unconsciously or naively. Their attitude is historical rather than traditional. They study the thought of the past as thought of the past and therefore as not necessarily binding on the present generation as it stands. But still what they are doing is meant to be a return... .
...not only among Jews but throughout the Western world more generally, progress has become a matter of doubt. The term "progress" in its full and emphatic meaning has practically disappeared from serious literature. People speak less and less of "progress" and more and more of "change." They no longer claim to know that we are moving in the right direction. Not progress, but the 'belief' in progress or the 'idea' of progress as a social or historical phenomenon, is a major theme for the present-day student of society. A generation or so ago, the most famous study on this subject was entitled The Idea of Progress. Its opposite number in present-day literature is entitled The Belief in Progress. The substitution of belief for idea is in itself worthy of note.
The contemporary crisis of Western civilization may be said to be identical with the climactic crisis of the idea of progress in the full and emphatic sense of the term. I repeat, that idea consists of the following elements: the development of human thought as a whole is a progressive development... . There is a fundamental and necessary parallelism between intellectual and social progress. [...] Ininite intellectual and social progress is actually possible. Once mankind has reached a certain stage of development, there exists a solid floor beneath which man can no longer sink. All these points have become questionable, I believe, to all of us. To mention only one point, perhaps the most massive one, the idea of progress was bound up with the notion of the conquest of nature, of man making himself the master... of nature for the purpose of relieving man's estate. The means for that goal was a new science. We all know of the enormous successes of the new science and of the technology which is based on it, and we all can witness the enormous increase of man's power. Modern man is a giant in comparison to earlier man. But we have also to note that there is no corresponding increase in wisdom and goodness. Modern man is a giant of whom we do not know whether he is better or worse than earlier man. [...] Modern man is a blind giant. [...] Now to understand the crisis of Western civilization, one cannot leave it at understanding the problematic character of the idea of progress, for the idea of progress is only a part, or an aspect, of a larger whole, of what we shall not hesitate to call modernity. What is modernity?
Western civilization has two roots: the Bible and Greek Philosophy. [...] Modern rationalism rejected biblical theology and replaced it by such things as deism, pantheism, atheism. But in this process, biblical morality was in a way preserved.
The immediate cause of the decline of the belief in progress can perhaps be stated as follows: the idea of progress in the modern sense implies that once man has reached a certain level, intellectual and social or moral, there exists a firm level of being below which he cannot sink. This contention, however, is empirically refuted by the incredible barbarization which we have been so unfortunate as to witness in our century. We can say that the idea of progress, in the full and emphatic sense of the term, is based on wholly unwarranted hopes. You can see this even in many critics of the idea of progress. One of the most famous critics of the idea of progress, prior to the First World War, was the Frenchman, Georges Sorel, who wrote a book, The Delusion of Progress [Les Illusions du Progrès, 1908]. But strangely, Sorel declared that the decline of the Western world was impossible because of the vitality of the Western tradition. I think that we have all now become sufficiently sober to admit that whatever may be wrong in Spengler.. that the very title, in the English translation especially, of the work is more sober, more reasonable, than these hopes which lasted so long.
This barbarization which we have witnessed and which we continue to witness is not altogether accidental. The intention of the modern development was, of course, to bring about ahigher civilization, a civilization which would surpass all earlier civilizations. Yet the effect of the modern development was different. What has taken place in the modern period has been a gradual corrosion and destruction of the heritage of Western civilization.
The experience of [the power of the past] by a generation which had become forgetful of that power is part of hat is sometimes called the discovery of history. That discovery was made in the ninteenth century. As a discovery, it consisted in the realization of something whcih was not realized previously: that the acceptance of the past or the return to the Jewish tradition is something radically different from a mere continuation of that tradition. It is quite true that Jewish life in the past was almost always more than a continuation of a tradition. Very great changes within that tradition have taken place in the course of the centuries. But it is also true that the change which we are witnessing today and which all of us are participating in, in one way or another, is qualitatively different from all previous changes within Judaism.
These present-day Jews who return to the tradition try to do in the element of reflection what traditionally was done unconsciously or naively. Their attitude is historical rather than traditional. They study the thought of the past as thought of the past and therefore as not necessarily binding on the present generation as it stands. But still what they are doing is meant to be a return... .
...not only among Jews but throughout the Western world more generally, progress has become a matter of doubt. The term "progress" in its full and emphatic meaning has practically disappeared from serious literature. People speak less and less of "progress" and more and more of "change." They no longer claim to know that we are moving in the right direction. Not progress, but the 'belief' in progress or the 'idea' of progress as a social or historical phenomenon, is a major theme for the present-day student of society. A generation or so ago, the most famous study on this subject was entitled The Idea of Progress. Its opposite number in present-day literature is entitled The Belief in Progress. The substitution of belief for idea is in itself worthy of note.
The contemporary crisis of Western civilization may be said to be identical with the climactic crisis of the idea of progress in the full and emphatic sense of the term. I repeat, that idea consists of the following elements: the development of human thought as a whole is a progressive development... . There is a fundamental and necessary parallelism between intellectual and social progress. [...] Ininite intellectual and social progress is actually possible. Once mankind has reached a certain stage of development, there exists a solid floor beneath which man can no longer sink. All these points have become questionable, I believe, to all of us. To mention only one point, perhaps the most massive one, the idea of progress was bound up with the notion of the conquest of nature, of man making himself the master... of nature for the purpose of relieving man's estate. The means for that goal was a new science. We all know of the enormous successes of the new science and of the technology which is based on it, and we all can witness the enormous increase of man's power. Modern man is a giant in comparison to earlier man. But we have also to note that there is no corresponding increase in wisdom and goodness. Modern man is a giant of whom we do not know whether he is better or worse than earlier man. [...] Modern man is a blind giant. [...] Now to understand the crisis of Western civilization, one cannot leave it at understanding the problematic character of the idea of progress, for the idea of progress is only a part, or an aspect, of a larger whole, of what we shall not hesitate to call modernity. What is modernity?
Western civilization has two roots: the Bible and Greek Philosophy. [...] Modern rationalism rejected biblical theology and replaced it by such things as deism, pantheism, atheism. But in this process, biblical morality was in a way preserved.
The immediate cause of the decline of the belief in progress can perhaps be stated as follows: the idea of progress in the modern sense implies that once man has reached a certain level, intellectual and social or moral, there exists a firm level of being below which he cannot sink. This contention, however, is empirically refuted by the incredible barbarization which we have been so unfortunate as to witness in our century. We can say that the idea of progress, in the full and emphatic sense of the term, is based on wholly unwarranted hopes. You can see this even in many critics of the idea of progress. One of the most famous critics of the idea of progress, prior to the First World War, was the Frenchman, Georges Sorel, who wrote a book, The Delusion of Progress [Les Illusions du Progrès, 1908]. But strangely, Sorel declared that the decline of the Western world was impossible because of the vitality of the Western tradition. I think that we have all now become sufficiently sober to admit that whatever may be wrong in Spengler.. that the very title, in the English translation especially, of the work is more sober, more reasonable, than these hopes which lasted so long.
This barbarization which we have witnessed and which we continue to witness is not altogether accidental. The intention of the modern development was, of course, to bring about ahigher civilization, a civilization which would surpass all earlier civilizations. Yet the effect of the modern development was different. What has taken place in the modern period has been a gradual corrosion and destruction of the heritage of Western civilization.
