Chris Hedges is indeed wankeriffic when he gets on his anti-atheist hobbyhorse, but I do think Ebonmuse is being slightly unfair to him here:
As I’ve written before, Chris Hedges is a nihilist. He flatly denies the possibility of moral progress, and vehemently asserts that any efforts to improve humanity will inevitably end in mass slaughter and destruction. He says so bluntly at the beginning of his book:
Those who insist we are morally advancing as a species are deluding themselves. There is little in science or history to support this idea. Human individuals can make moral advances, as can human societies, but they also make moral reverses… We alternate between periods of light and periods of darkness. We can move forward materially, but we do not move forward morally. The belief in collective moral advancement ignores the inherent flaws in human nature as well as the tragic reality of human history… All utopian schemes of impossible advances and glorious conclusions end in squalor and fanaticism. (p.10-11)
First, moral progress, though it may be slower than we would like, is real and it is undeniable. A glance over human history would offer as examples the abolition of slavery, the granting of equal rights to women and minorities, the emancipation of state from church, the flowering of democracy worldwide, the increasingly greater efforts at avoiding war through diplomacy, and many more. This is not to say that there aren’t many evils remaining, nor that no new ones have arisen.
History is not an ascending spiral of human advance, or even an inch-by-inch crawl to a better world. It is an unending cycle in which changing knowledge interacts with unchanging human needs. Freedom is recurrently won and lost in an alternation that includes long periods of anarchy and tyranny, and there is no reason to suppose that this cycle will ever end. In fact, with human power increasing as a result of growing scientific knowledge, it can only become more violent.The core of the idea of progress is that human life becomes better with the growth of knowledge. The error is not in thinking that human life can improve. Rather, it is in imagining that improvement can ever be cumulative. Unlike science, ethics and politics are not activities in which what is learnt in one generation can be passed on to an indefinite number of future generations. Like the arts, they are practical skills and can be easily lost.