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Insofar as it is linear, Augustine's narrative of salvation resembles doctrines of progress.
Doctrines of progress first appeared in 18th-century Europe and epitomize the optimism of that time and place.
Because of the strong connection between doctrines of progress and historical events, this article is organized by time and place.
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The 19th-century doctrine of progress held slavery and capitalism to be incompatible.
The doctrine of progress teaches that things will gradually get better and better, notwithstanding a few setbacks.
In general, criticisms of the doctrine of progress fall into two categories.
The second category consists of condemnations of the doctrine of progress on skeptical grounds.
In this way, Rawls combines optimism and realism, rejecting the doctrine of progress but emphasizing the possibility of lasting improvement.
Whether any ancient philosophers proposed a doctrine of progress is a matter of scholarly contention (Bury 1932, 11; Nesbit 1994, xi).
Instead, the next section will treat a few important authors who reject the doctrine of progress, as well as one who attempts to revive it.
In the 1850s a progressive philosophy was in full flight in the larger world, ready-made for Latin American visionaries: French Positivism, a doctrine of progress and secular religion, centered on hope in modern science, led by Auguste Comte.
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