The idea of Progress has been for centuries at the core of almost all major political and social theories. The slogan "faster, higher, stronger", which was linked to the Olympic ideal, could be applied to almost every area of human life. It is no accident that the revival of the Olympic Games in Athens (1896) coincided with the end of the 19th and the beginning of the 20th century - an era when faith in progress was reinforced by unprecedented technological, scientific, and social achievements. Progress became the primary meaning of modernity: more production, higher income, greater power, technological superiority, better organization of society, and continuous improvement of human life. From KPIs and efficiency reports to economic growth and political power, the entire modern society was organized around the idea that the future must always be better than the present. However, the very concept of Progress was always accompanied by deep anxieties about its dark consequences. The concept of "alienation" emerged as the most characteristic expression of this dark side: the loss of self, the distancing of man from nature, labor, desires, and his very human essence. During the last three centuries, the idea of Progress constituted the foundation of almost all major political ideologies. Liberalism believed that human reason and the free market would lead to a better society. Socialism also adopted the concept of progress, but linked it to social equality and collective emancipation. Even conservatism, although more cautious toward radical changes, was forced to accept the need for a more organic and gradual form of progress. Reality itself seemed to confirm this faith. Within three centuries, life expectancy increased spectacularly, nutrition and living conditions improved, science and technology recorded massive conquests, while the production of knowledge and information acquired unprecedented speed. Humanity reached levels of comfort and material abundance that were once considered unthinkable. Every progress had its price. The same technologies that improved life also perfected the methods of mass destruction. Wars became more deadly, inequality widened, and powerful countries used the advantages of progress to dominate over weaker societies. The absolute symbol of this contradiction was the nuclear weapon: a product of scientific evolution capable of completely destroying humanity.
What is the purpose of Progress
Concurrently, a deeper existential question was born: what is ultimately the purpose of progress? Is there some final point? Can history be completed? From the Marxist utopia of communism to the well-known theory of Francis Fukuyama about the "end of history", many theories tried to describe a final state of an ideal society. However, progress never stops. It transforms into an end in itself — into an eternal process without a final destination. The problem becomes even more complex through the concept of alienation. Karl Marx argued that the worker becomes alienated from the product of his labor, as the wealth he produces is appropriated by the owner of capital. Later, the connection of Marxism with psychoanalysis broadened the concept of alienation: modern technocratic society alienates man not only from his labor, but also from instincts, desires, and his very nature.
Calhoun's experiment with mice
The text also makes reference to the "mouse utopia" theory of John B. Calhoun, according to which a society of excessive comfort and material abundance can lead to decline, loss of vital instincts, social disintegration, and ultimately extinction. Progress, the analysis argues, does not eliminate the destructive instincts of man. conversely, it often renders them even more dangerous. After the end of the Cold War, the idea of progress seemed temporarily to lose its momentum. Its liberal version was considered the winner and was transformed into an almost self-evident reality. The old ideological conflicts were replaced by what many call postmodern simulations — a world where political identities became more blurred and the "grand narratives" lost their power.
From the Trump doctrine to the Xi doctrine
Today however, the concept of Progress returns dynamically, linked now to global geopolitical competition and technological superiority. The so-called Trump doctrine treats progress as a tool of national power. The development of artificial intelligence, new technologies, and industrial production is presented as a means of maintaining American dominance. The slogan "America First" translates into control of the "keys to progress". On the other side, the approach of Xi Jinping combines Marxism with deep Chinese cultural tradition. China seeks to present its progress as a model of collective development, without however abandoning strict national control over technology and economic power. The Russian approach of Vladimir Putin relies more on the need for survival and autonomy after the collapse of the Soviet Union. The "Fortress Russia" idea combines technological and military progress with the return to traditional values and cultural particularity. Similar trends appear in Europe as well, where the old model of the European Union seems to be reaching its limits, as the continent searches for a new role between the US, China, and Russia. At the same time, countries like India attempt to shape their own models of progress, combining technological development, digitalization, and national particularity. Despite these different strategies, the core problem remains unsolved: alienation continues to intensify. Artificial intelligence and digitalization allow unprecedented control, gradually restricting personal autonomy and the freedom of the individual. At the same time, many societies seem to be approaching the mouse utopia trap — a state of material abundance but psychological, social, and demographic decline. The central conclusion is that, while the modern world continues to chase the ghost of progress with even greater intensity, none of the new political or technological "utopias" offers a real solution to the deeper human problem of alienation and the loss of meaning. And for this reason, a spiritual revolution is necessary.
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