also, if of sufficiently serious amount, positively to impoverish and
demoralize them. It holds, in short, universally, that when Order and
Permanence are taken in their widest sense for the stability of
existing advantages, the requisites of Progress are but the requisites
of Order in a greater degree; those of Permanence merely those of
Progress in a somewhat smaller measure.

In support of the position that Order is intrinsically different from
Progress, and that preservation of existing and acquisition of
additional good are sufficiently distinct to afford the basis of a
fundamental classification, we shall perhaps be reminded that Progress
may be at the expense of Order; that while we are acquiring, or
striving to acquire, good of one kind, we may be losing ground in
respect to others; thus there may be progress in wealth, while there
is deterioration in virtue. Granting this, what it proves is, not that
Progress is generically a different thing from Permanence, but that
wealth is a different thing from virtue. Progress is permanence and
something more; and it is no answer to this to say that Progress in
one thing does not imply Permanence in every thing. No more does
Progress in one thing imply Progress in every thing. Progress of any
kind includes Permanence in that same kind: whenever Permanence is
sacrificed to some particular kind of Progress, other Progress is
still more sacrificed to it; and if it be not worth the sacrifice, not
the interest of Permanence alone has been disregarded, but the general
interest of Progress has been mistaken.

If these improperly contrasted ideas are to be used at all in the
attempt to give a first commencement of scientific precision to the
notion of good government, it would be more philosophically correct to
leave out of the definition the word Order, and to say that the best