The project of modernity had one overarching value above all others: progress. Unlike ancient religious values, this one was realized and made manifest at remarkable speed. Whole categories of disease were completely removed from lived experience, magnificent buildings were constructed higher and faster than at any point in history, and the phrase “better living through chemistry” combined the widely disparate realms of marketing and prediction into one deliverable package. Progress was no mere idle speculation of useless dreamers – steel-eyed men in suits went to work every day to make it happen, one rationally calculated decision at a time. As projects go, modernity had legs.
The biggest achievement of modernity as a project was the moon landing. As a technical accomplishment, it was astounding – get humans safely to the moon, keep them alive on its surface for a while, and then get them back to tell the tale. This required new advances in rocketry, communications, metallurgy and computer science to pull off, all of which had to combine flawlessly into one single package for it to work. So many things had to progress so fast and so many things had to go just so, lest the whole endeavor become a very expensive and well-documented heap of scrap metal. One single mistake could spell disaster, yet through feats of heroic engineering and even more heroic resource management, it got done.
The technical accomplishment, as impressive as it is, is only the second biggest in the story of modernity. The biggest accomplishment is that a decision was made to go to the moon, and then the decision was made a reality. In the narrow sense of the space race, the US got to show off that it was better at performing the modern project than the Soviets. They got there firstest with the mostest, as it were. In the wider sense, the moon landing showed that not even the cold indifferent expanse of space could deter the indomitable spirit of humanity, once it set its mind to it. Modernity could progress anything, given time.
When sociologists say that modernity is characterized by a belief in eternal progress, this is the belief, and also the progress. Up until the space race, the belief in eternal progress remained steadfastly manifest as a social reality – just ask your grandparents about how things were back in the days, and compare it to now. No priests were required to explain what anyone could see with their own two eyes. Just take a trip to the grocery store and see for yourself.
Eternal progress is a powerful belief, and a powerful dream. It can mobilize millions (humans, dollars, you name the unit) in pursuit of goals that could not be attained otherwise. It’s what allows even the most capitalist of westerner to look at a Soviet propaganda poster of workers Doing It Together, and sense a tingle of belonging. The project of modernity did not divide east and west; the competition was about who could perform it better. The belief in eternal progress is a unifying force.
Until, that is, the progress slowed down, and showed itself to be unevenly distributed, and beholden to a narrow definition of who gets to make the decisions that define the modern project. The project of modernity had made tremendous strides forward, true, but even the slightest amount of scrutiny showed that the steely-eyed men in suits who went to work every day to make it happen were, in fact, all men. Moreover, they were men of a certain ethnicity, of a certain social background, with certain ideological commitments. The universal project of humanity’s eternal progress into the promised land of future technological utopias, turned out to be the domain of a very specialized subset of the very humanity it claimed to represent. For all mankind. Asterisk.
Or, as Gil Scott-Heron phrased it: I can’t pay no doctor’s bill while whitey’s on the moon.
As sociologists, we here have to be careful in pointing out that this is not a mere question of budget reallocation. As big of an accomplishment as the moon landing was, it is but a mere fraction of the overall project. Leaving this one fraction undone would just mean the status quo without the moon landing. A more useful framework is to remember that modernity was a matter of deciding to do something, and then to make that decision a reality. Or, rephrased: how come that the powers that be never decided to make universal healthcare a solved problem, and then set to work realizing that decision? Why did this never become a priority?
The belief in the eternal progress of humanity as a universal project, encompassing every living human on the planet, can survive a great many things, including world wars and atom bombs. It can not survive the inescapable conclusion that many of the problems that face us every day are not only solvable, but solvable within existing monetary and political frameworks without too much revolutionary heavy lifting, and actively left unsolved through an active decision of a narrow subsection of a fraction of a percentage point of the powers that be. Humanity can solve any problem, go to any planet, achieve any technological marvel – but will not solve these specific problems that affect you and everyone you know, on the word of these specific individuals.
When sociologists talk of post-modernity, we emphasize the prefix, post. After modernity.
The progress stopped. So too did the belief, at least as a universal motivational force. It got replaced with austerity instead. The postmodern condition is one where the project of modernity ceased moving forward, and instead moved inward, becoming an attempt to preserve a status quo rather than a project to overcome it. We still live in the ruins of the modern project, some of which are still as empowered as they were in their glory days.
Two things can be gleaned from this state of affairs. The first thing is that those who insist that postmodernists (note the suffix -ists, rather than -y; certain persons who hold a specific ideological position, rather than a more generalized mode of being) have gone too far in relativizing the truth, often have a vested interest in keeping the powers that be in place. When such persons insist that there is too much identity politics afoot, what they really want is a return to the good old days, when steel-eyed men got things done, and no one else got invited; a return to when movies were in black and white, and so was everything else.
Postmodernity rests on the recognition that a commitment to a universal humanity means you have to include everyone, which means the institutions that were specifically built to channel the interests of not-everyone have to be reformed. Those aligned with said institutions are not prone to accept such reforms quietly, and to instead speak fondly of ye olden days. Their words have to be read accordingly.
The second thing is that the oft-expressed sentiment that the Artemis round-trip represents a continuation of something that humanity used to do, but is no longer doing, reflects a genuine longing for the modern project. Not as it actually was, but as it claimed to be: for all mankind. No asterisk.
The postmodern project – one of them, at least – is to recapture the adamant optimism that humanity can in fact set its mind to solve problems, and then get to work solving them. We could go to the moon. We could solve universal healthcare. “We” could be a pronoun that includes everyone.
It is a beautiful dream. The Artemis mission has to be interpreted as an extension of it. We have the technology.






