terion by which Progress and all other ideas will be
judged. And it too will have its successor.

In other words, does not Progress itself suggest that its value as a
doctrine is only relative, corresponding to a certain not very advanced
stage of civilisation; just as Providence, in its day, was an idea of
relative value, corresponding to a stage somewhat less advanced? Or
will it be said that this argument is merely a disconcerting trick of
dialectic played under cover of the darkness in which the issue of the
future is safely hidden by Horace's prudent god?

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