Roberto Mangabeira Unger Quotes (94 quotes, page 2)

Roberto Mangabeira Unger: 94 quotes2 likes

Roberto Mangabeira Unger Quotes

“We can establish universally an education that recognizes in every child a tongue-tied prophet, and in the school the voice of the future, and that equips the mind to think beyond and against the established context of thought and of life as well as to move within it. We can develop a democratic politics that renders the structure of society open in fact to challenge and reconstruction, weakening the dependence of change on crisis and the power of the dead over the living. We can make the radical democratization of access to the resources and opportunities of production the touchstone of the institutional reorganization of the market economy, and prevent the market from remaining fastened to a single version of itself. We can create policies and arrangements favorable to the gradual supersession of economically dependent wage work as the predominant form of free labor, in favor of the combination of cooperation and self-employment. We can so arrange the relation between workers and machines that machines are used to save our time for the activities that we have not yet learned how to repeat and consequently to express in formulas. We can reshape the world political and economic order so that it ceases to make the global public goods of political security and economic openness depend upon submission to an enforced convergence to institutions and practices hostile to the experiments required to move, by many different paths, in such a direction.”

Roberto Mangabeira Unger The Religion of the Future

Source: The Religion of the Future (2014), p. 29

“In Brazil as in the United States, we find two voices of a New World promise of happinessː a promise to raise up human life to the exuberance of nature itself while breaking down the hierarchies and privileges that keep people distant from one another. A society of originals whose enhanced powers and self-possession enable them to accept one another more fully is the aim of this American and Brazilian dream. Translated into another, more universal vocabulary, this longing represents one form of the effort to reconcile a pagan ambition of greatness with a Christian idea of tenderness, purging the former of its impulse toward masterfulness and the latter of its knack for resentment. Thus, empowerment and solidarity can come more fully together.”

Roberto Mangabeira Unger

Source: Democracy Realizedː The Progressive Alternative (1998), p. 126

“The reader should understand that this book forms a small part of a larger intellectual program: a struggle against fate through thought, an effort to give new meaning and new life to projects of individual and social liberation that for the last two hundred years have shaken and aroused the whole world, a fight to imagine the forms that those projects can and should take if they are to have a future.”

Roberto Mangabeira Unger book The Left Alternative

Source: The Left Alternative (2009), p. 187

“Obama shared in the more philosophical part of the discussion as vigorously as he did in the more context-oriented part …. The impression you report, of impatience with speculative exploration, is false. It does justice neither to him nor to me to represent these conversations under the lens of philistine activist against starry-eyed theoretician. He was always interested in ideas, big and small.”

Roberto Mangabeira Unger

Quoted in David Remnick, The Bridgeː The Life and Rise of Barack Obama (2010), p. 185 (explaining the nature of Obama's participation in the two seminars that Obama took with Unger while studying at Harvard Law School)
On Barack Obama

“A radicalized pragmatism is the operational ideology of the shortening of the distance between context-preserving and context-transforming activities. It is thus a program of permanent revolution—however, a program so conceived that the word “revolution” is robbed of all romantic otherworldliness and reconciled to the everydayness of life as it is.”

Roberto Mangabeira Unger book The Self Awakened: Pragmatism Unbound

Source: The Self Awakened: Pragmatism Unbound (2007), p. 57

“… the impulse of iconoclasmː refusing unconditional reality and value to the contingent and flawed worlds we build and affirming that there will always be more in us, individually and collectively, than there can ever be in them. The most complete expression of this iconoclastic commitment is the development of forms of life and consciousness that provide us with the means and occasions to resist and reform them. In this way, they save us from having to choose between engaging wholeheartedly in them and keeping the last word, of resistance and transcendence, to ourselves.”

Roberto Mangabeira Unger book The Self Awakened: Pragmatism Unbound

Source: The Self Awakened: Pragmatism Unbound (2007), p. 70

“Openness to the new is the virtue that describes the moral consequence of the doctrine of the relation of spirit to structure. The religion of the future inherits this doctrine from the struggle with the world, and radicalizes it. This virtue acts out the human truth of our relation to the settled contexts of our life and thought. That they are ephemeral and defective, that they cannot accommodate all the experience and insight we have reason to value, that there is always more in us, individually as well as collectively, than is, or ever can be, in them are facts giving us persistent reason to rebel against such structures.”

Roberto Mangabeira Unger The Religion of the Future

Source: The Religion of the Future (2014), p. 385

“To come out from under the protective wall of role, habit, and frozen perception, a person must throw himself into a situation of heightened exposure. He must put himself at greater risk to the harm that other people may do to him and to the destructive influence that enlarged experience may have on what he had previously regarded as his enduring core of identity.”

Roberto Mangabeira Unger

Source: Plasticity Into Power: Comparative-Historical Studies on the Institutional Conditions of Economic and Military Success (1987), pp. 12-13

“[T]he indispensable instrument of a visionary politics is collective mobilization, which brings people together in ways not foreordained by the established structure or the prevailing dogmas of society.”

Roberto Mangabeira Unger

Source: Plasticity Into Power: Comparative-Historical Studies on the Institutional Conditions of Economic and Military Success (1987), p. 12

“The art of self-transformation for the sake of developing practical capabilities seems to have a similar content in the most varied historical circumstances. The Mamluks and the Normans suffered defeat because they failed to open up and readjust the organizational and social contexts of warfare. The Seljuqs succeeded because they did just that. The West African coastal kingdoms used an extraneous technological advantage to avoid having to change radically. But they could neither go on the offensive against the savanna states nor prepare themselves to resist their European patrons and trading partners.
In all these instances success seems to have required the dissociation and recombination of available models of the organizational and social context of military activity. To have succeeded would not have meant, for the Mamluks, becoming like the Ottomans; it would have meant creating an order that never existed before. To possess the alien, you must change it.”

Roberto Mangabeira Unger

Source: Plasticity Into Power: Comparative-Historical Studies on the Institutional Conditions of Economic and Military Success (1987), pp. 169-170

“The problem of method … includes four main issuesː the possibility of an alternative to logic and causation, capable of overcoming the inadequacies of both rationalism and historicism; the link between this third method and causality; the connection between the meaning of an act for its agent and its meaning for an observer; and the relationship of systematic theory to historical understanding.”

Roberto Mangabeira Unger

Source: Law in Modern Societyː Toward a Criticism of Social Theory (1976), p. 245

“In an age of democracy and of peaceful or warlike communion among all parts of humanity, philosophy, like poetry and politics, must be prophetic. The content of its prophecy is a vision of how it is that we may respond, right now and with the instruments at hand, to the experience of being lost in a void that is made up of time, into the beginning and end of which we cannot see, and that is indifferent to our concerns. It is a prophecy of the path of our unchaining and of our ascent in a world of time, in which we remain always bound to death and forever denied insight into the ultimate nature of reality…. No philosopher or philosophical tradition in the last two centuries has had a monopoly on this prophecy. It is everywhere.”

Roberto Mangabeira Unger book The Self Awakened: Pragmatism Unbound

Source: The Self Awakened: Pragmatism Unbound (2007), p. 27

“A deepened, high-energy democracy does not seek to replace the real world of interests and of interest-bearing individuals with the selfless citizen and with the all-consuming theater of public life. It is not a flight into republican purism and fantasy. It wants to enhance our ordinary powers, enlarge the scope of our ordinary sympathies and ambitions, and render more intense our ordinary experience. It seeks to do so by diminishing the distance between the ordinary moves we may within institutional and ideological contexts take for granted and the extraordinary initiatives by which we challenge and change pieces of those contexts. Its agent and its beneficiary are one and the same: the real thing—the frail, self-interested, longing individual in the flesh, the victim of circumstance whom no circumstance can ever completely or definitively confine.”

Roberto Mangabeira Unger book The Left Alternative

Source: The Left Alternative (2009), p. 30-1

“There is no permanent canon of forms of normative argument. Our ways of arguing about ideals are, like our other practices, the mutable products of a specific history and the expressions of our ideas about society and thought.”

Roberto Mangabeira Unger

Source: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), p. 361

“Much of social science has been built as a citadel against metaphysics and politics. Faithful to the outlook produced by the modern revolt against ancient philosophy, the classic social theorists were anxious to free themselves first from the illusions of metaphysics, then from the seeming arbitrariness of political judgments. They wanted to create a body of objective knowledge of society that would not be at the mercy of philosophical speculation or political controversy, and, up to a point, they succeeded. But now we see that to resolve its own dilemmas, social theory must again become, in a sense, both metaphysical and political. It must take a stand on issues of human nature and human knowledge for which no "scientific" elucidation is, or may ever be, available. And it must acknowledge that its own future is inseparable from the fate of society.”

Roberto Mangabeira Unger

Source: Law in Modern Societyː Toward a Criticism of Social Theory (1976), p. 266-7

“[W]e still depend on crisis as the midwife of change, and we must learn to arrange things so that we may depend on it less. Yes, but the particular forms of the advance always remain obscure and controversial. We cannot even agree whether they should occur chiefly at the subnational, national, or supranational levels; whether the ideas that animate them should appear as local heresies—or as a universalizing heresy—doctrines, as liberalism and socialism were in their day that convey a message to all humanity; and how we should understand and practice the relation between change of institutions and changes of consciousness. Because the forms of change are obscure and controversial, they will continue to give rise to conflict and even to war. They will be dangerous. Yes, but all of this will take place, or fail to take place, in the long time of history, not in the short time of biography. We cannot wait; we must find a solution for ourselves nowː a way of foreshadowing in life as we can now live it that which the species has yet collectively failed to achieve.”

Roberto Mangabeira Unger book The Self Awakened: Pragmatism Unbound

Source: The Self Awakened: Pragmatism Unbound (2007), p. 143-4

“It has been a continuing theme of this book that our commitment to any approach to the problems of existence (the overcoming of the world, the humanization of the world, and the struggle with the world first among them) can enjoy no definitive justification. Its demands always exceed, immeasurably, its grounds for making them. It says, “Follow me.” It can never give a conclusive reason to do so. All that it can do is to make an incomplete argument and a defeasible appeal. It cannot escape the circularity in all our large-scale transformative projects: for better or worse, each of them is a partly self-fulfilling prophecy. If it is embraced and it works, it remakes part of experience in its image.”

Roberto Mangabeira Unger The Religion of the Future

Source: The Religion of the Future (2014), p. 298-9

“From negative capability, embodied in institutions, practices, and modes of consciousness, a wealth of practical competitive advantages result. However, negative capability is not merely a source of such advantages; it is a direct manifestation of our godlike power to outreach the established settings of action and thought and to split the difference between being inside a framework and being outside it. History, we may suppose, selects for this advantage more powerfully and above all more quickly than any form of natural competition for reproductive success, at the level of the species, the organism, or the genotype, can exert selective influence. Negative capability is power to the mind in its least modular and computable aspectsː mind-making continued through politics.”

Roberto Mangabeira Unger book The Self Awakened: Pragmatism Unbound

Source: The Self Awakened: Pragmatism Unbound (2007), p. 134

“The view of human society and personality that informs this argument refuses the consistently disappointing and misleading attempt to distinguish a permanent core and a variable periphery of human nature. It takes into account the loose, contradictory, and complex set of motivations and aspirations that people demonstrate in the societies it wants to reform. It recognizes that even the most intimate and seemingly unyielding of these propensities are influenced and cumulatively remade by the institutional and imaginative context in which they exist. But it rejects as unrealistic any institutional scheme whose success requires a sudden and drastic shift in what people are like here and now.”

Roberto Mangabeira Unger

Source: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), p. 500

“I am a leftist, and, by conviction as well as by temperament, a revolutionary …. Any association of mine with Barack Obama in the course of the campaign could do only harm.”

Roberto Mangabeira Unger

Quoted in David Remnick, The Bridgeː The Life and Rise of Barack Obama (2010), p. 185 (explaining why he avoided press inquiries during Barack Obama's 2008 presidential campaign, concerning his association with Obama at Harvard Law School)
On Barack Obama

“The radicals want something of the quality of the hot moments of social life—the periods of accelerated collective mobilization—to pass into the cold moments—the ordinary experience of institutionalized social existence.”

Roberto Mangabeira Unger

Source: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), p. 433

“The cultural-revolutionary politics of personal relations may be far more firmly established in the domains of domesticity, leisure, and consumption than in the organization of practical life. It may still flourish more strongly among the educated professional classes than among ordinary working people. Its war against the tyranny of roles and hierarchies may be perverted by a lack of institutional imagination. Yet its achievements are real. We cannot understand them merely as a series of episides in the confined life of high culture. We can often trace the ideas of this cultural-revolutionary politics of role-jumbling to the work of small numbers of thinkers, artists, and professional outsiders. But the diffusion of these ideas through the medium of popular culture, and the sympathy with which they have been greeted by ever larger sectors of the population, would have been inconceivable without a prior transformation of social life. As always, people had to see enacted before their eyes a fragmentary example of the connection between the freedom to revise social arrangements and assumptions and freedom from dependence and depersonalization. Only then could they want more of the same and believe more possible.”

Roberto Mangabeira Unger

Source: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), pp. 293-294

“The struggle for counterfactual insight—the attempt to see what things might become along a periphery of possible next steps around how things are now—presents us with what at first seems to be a conundrum of the understanding…. If we cannot close the configuration space of the possible states of affairs and bring them all under the regime of a closed and timeless set of laws, we cannot be sure that we shall be able to fight our way back from our flight of causal inquiry to the recovery of the phenomenal world in its visionary immediacy. We shall be unhappy because our consciousness of the world will remain divided between the poetry of experience and the science of nature…. There is an aspect of our mental life in which we enjoy such a reconciliation. However, its presence there instead of reassuring us ought to arouse and disturb us all the more. It should do so both by suggesting what we lack in the remainder of our conscious experience and by implying that the reconciliation is a mirage, never to be grasped. Dreams regularly join two features, the combination of which eludes us in our waking livesː counterfactual insight and visionary immediacy.”

Roberto Mangabeira Unger book The Self Awakened: Pragmatism Unbound

Source: The Self Awakened: Pragmatism Unbound (2007), p. 157-8.