Roberto Mangabeira Unger: Quotes about the world

“[T]wo moments, of trance and struggle, mingle in the real life of societyː an undercurrent of conflict and disbelief always counteracts the routines of dependence and deference. Society, no matter how impregnable it seems to its inhabitants, always stands at the edge of the cliff. The petty practical quarrels and normative disputes, endlessly refought to reproduce a social world in the face of divergent interests and changing circumstance, can escalate at any moment into broader and more intense conflicts that put this world at risk.”

Roberto Mangabeira Unger

Source: Social Theoryː Its Situation and Its Task (1987), p. 205

Life , World , Change , Dependency

“I belong to the generation of 1968, which, throughout the world, hoped to recast society on the model of the imagination. I have tried to learn from disappointment and defeat, but I have not despaired. "If the fool would persist in his folly," wrote William Blake, "he would become wise."”

Roberto Mangabeira Unger book The Left Alternative

Source: The Left Alternative (2009), p. 188

World , Hope , Fools , Disappointment

“Here, then, is another way to understand the intentions of the social theoretical project that this critical analysis of the contemporary situation of social thought prepares and suggests. Philosophical disputes about the social ideal have increasingly come to turn on an unresolved ambivalence toward the naturalistic premise, an incomplete rebellion against it. The visionary imagination of our age has been both liberated and disoriented. It has been liberated by its discovery that social worlds are contingent in a more radical sense than people had supposed; liberated to disengage the ideas of community and objectivity from any fixed structure of dependence and dominion or even from any determinate shape of social life. It has also, however, been disoriented by a demoralizing oscillation between a trumped-up sanctification of existing society and would-be utopian flight that finds in the land of its fantasies the inverted image of the circumstance it had wanted to escape; disoriented by the failure to spell out what the rejection of the naturalistic view means for the vision of a regenerate society. The social theory we need must vindicate a modernist—that is to say, a nonnaturalistic—view of community and objectivity, and it must do so by connecting the imagination of the ideal with the insight into transformation.”

Roberto Mangabeira Unger

Source: Social Theoryː Its Situation and Its Task (1987), p. 47

Life , People , Age , World

“The imagination works by a principle of sympathy with the suppressed and subversive elements in experience. It sees the residues, memories, and reports of past or faraway social worlds and neglected or obscure perceptions as the main stuff with which we remake our contexts. It explains the operation of a social order by representing what the remaking of this order would require. It generalizes our ideas by tracing a penumbra of remembered or intimated possibility around present or past settlements, and it then subhjects this enlarged sense of possibility to the tests of further comparison and practice. By all these means it undermines the identification of the actual with the possible.”

Roberto Mangabeira Unger

Source: Social Theoryː Its Situation and Its Task (1987), p. 204

World , Imagination , Idea , Sense

“People who can readily put on their agenda the foundations of the world they inhabit must be haughty, high-spirited, and even reckless. They must be secure in their inviolable independence. Yet the instruments of this independence must not smother the struggles that constantly offer them visible images of the connection between the forms of their life in common and the activities from which these forms arise and that cultivate the sense of mastery suitable to men and women who are neither masters nor servants.”

Roberto Mangabeira Unger

Source: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), p. 134

Life , Women , Men , People

“For the struggle with the world, ordinary men and women have the spark of the divine. They are embodied spirit, unresigned to belittling circumstance. They can ascend, whether or not with the help of divine grace …. It is not just that the lowly are equal to the lordly and that the vulgar forms of sensibility are as revealing as the hieratic or canonical ones. It is that the lowly and the vulgar are higher. They are higher because they are freer from the posturing and vigilance—over himself and others—that prevent each of us from coming closer to what Shakespeare called the thing itself: unaccommodated man. The more orphaned ordinary men and women are by the established powers of the world, the more reason they have to find the divine within themselves and to struggle against the constraints that established arrangements impose on their rise to a larger life and a higher state of being.”

Roberto Mangabeira Unger The Religion of the Future

Source: The Religion of the Future (2014), p. 135

Life , Women , Men , World

“The single idea that resounds on every page of this book is the idea of the infinity of the human spirit, in the individual as well as in humanity. It is a view of the wonderful and terrible disproportion of that spirit to everything that would contain and diminish it, of its awakening to its own nature through its confrontation with the reality of constraint and the prospect of death, of its terror before the indifference and vastness of the nature around it, of its discovery that what it most shares with the whole of the universe is its ruination by time, of its subsequent recognition that time is the core of reality if anything is, of its enslavement to orders of society and culture that belittle it, of its need to create a world, a human world, in which it can be and become itself even if to do so it must nevertheless rebel against every dogma, every custom, and every empire, and of its power to realize this seemingly impossible and paradoxical program by identifying, in each intellectual and political situation, the next steps.”

Roberto Mangabeira Unger book The Self Awakened: Pragmatism Unbound

Source: The Self Awakened: Pragmatism Unbound (2007), p. 26-7

Death , Books , World , Idea

“The disproportion between our capabilities and our shared situations would be merely ironic or tragic if we were unable to diminish it. By doing so, we change, to our benefit, the quality of our relation to our cognitive and social assumptions. As a result, we also alter, to our advantage, the quality of our relations to one another. We put more of the infinite us into the finite worlds in which we live.”

Roberto Mangabeira Unger

Source: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), p. 97

World , Change

“The more successfully we learn and practice the gospel of plasticity, the less suitable we become as subjects of the necessitarian styles of social and historical analysis that the great social theorists have taught us. We can, in fact, raise a storm in the world and still understand and explain ourselves. All we need is a better approach.”

Roberto Mangabeira Unger

Source: Plasticity Into Power: Comparative-Historical Studies on the Institutional Conditions of Economic and Military Success (1987), p. 2

World , Understanding , Learning

“I ask myself in this bookː on what assumptions about the world and the mind, the self and society, do these beliefs—mere translations and developments of a creed that has already taken over the world and set it on fire—continue to make sense? Within what larger combination of ideas can we ground, develop, and correct them?”

Roberto Mangabeira Unger book The Self Awakened: Pragmatism Unbound

Source: The Self Awakened: Pragmatism Unbound (2007), p. 144

World , Idea , Sense

“Obama’s manner in dealing with other people and acting in the world fully exemplifies the cheerful impersonal friendliness—the middle distance—that marks American sociability. (Now allow me to speak as a critic. Remember Madame de Staël’s meetings that deprive us of solitude without affording us company? Or Schopenhauer’s porcupines, who shift restlessly from getting cold at a distance to prickling one another at close quarters, until they settle into some acceptable compromise position?) The cheerful impersonal friendliness serves to mask recesses of loneliness and secretiveness in the American character, and no less with Obama than with anyone else. He is enigmatic—and seemed so as much then as now—in a characteristically American way…. Moreover, he excelled at the style of sociability that is most prized in the American professional and business class and serves as the supreme object of education in the top prep schools: how to cooperate with your peers by casting on them a spell of charismatic seduction, which you nevertheless disguise under a veneer of self-depreciation and informality. Obama did not master this style in prep school, but he became a virtuoso at it nevertheless, as the condition of preferment in American society that it is. As often happens, the outsider turned out to be better at it than the vast majority of the insiders…. Together with the meritocratic educational achievements, the mastery of the preferred social style turns Obama into what is, in a sense, the first American elite president—that is the first who talks and acts as a member of the American elite—since John Kennedy …. Obama's mixed race, his apparent and assumed blackness, his non-elite class origins and lack of inherited money, his Third-World childhood experiences—all this creates the distance of the outsider, while the achieved elite character makes the distance seem less threatening.”

Roberto Mangabeira Unger

Quoted in David Remnick, The Bridgeː The Life and Rise of Barack Obama (2010), p. 185-6
On Barack Obama

Money , People , Secret , World

“In our advance to a greater life, we confront an initial obstacle. Unless we remove or overcome this obstacle, we can rise no further. We spend our time in a daze of diminished existence, neither awake nor asleep. We resign ourselves to compromise and routine, seeing the world through the categories of the prevailing culture or the methods of established ways of thinking. We reconcile ourselves to the mutilation of our experience that we begin to accept when we entered on a particular course of life. We allow ourselves to be subdued by the carapace of diminished experience that formed around is, as we grew older. For the vast majority of men and women, overwhelming economic necessity and drudgery overwhelm and disguise a stupefaction that would otherwise be apparent. For the increasing number of people who, with the material progress of society, are released from grinding material constraint, there is no disguise. In this way, we cease to live as embodied spirit: as the context-bound but context-resisting agents that we really are. That which is most precious—life itself—we give away in return for nothing. We belittle ourselves, wrongly mistaking our belittlement for a fate as inescapable as our mortality, our groundlessness, and our insatiability.”

Roberto Mangabeira Unger The Religion of the Future

Source: The Religion of the Future (2014), p. 356

Life , Women , Men , Fate

“We live among particulars, but we always want and see something more than any particular can give or reveal—thus our restlessness, our boredom, our suffering. We are certain to die, although we find in ourselves tokens of undying spirit—thus our sense of living under the pressure of an intolerable contradiction between our experience of selfhood and our recognition of the unyielding limits nature imposes on our existence. We can see only dimly beyond the boundaries of the social world that we ourselves make—thus our confusion, our inability to place our undeniable suffering and our apparent accomplishment within a context of all contexts that would keep them safe from doubt and denigration.”

Roberto Mangabeira Unger book The Self Awakened: Pragmatism Unbound

Source: The Self Awakened: Pragmatism Unbound (2007), p. 24

World , Nature , Sense , Suffering

“The vitality of the individual… depends on his success in fashioning a character resistant to the narrowing of experience, to the rigidity of response, and to the consequent constriction of possibility that surrender to a hardened version of what the self implies. "He was so extremely natural," said Santayana of William James, "that there was no way of telling what his nature was, or what came next." It is an observation that states an ideal, suitable to the ambitions of personality under democracy. The point is not to make war against habit or to make war against one self. It is to fashion a style of existence, a mode of the self, in which we lower our defenses enough to strengthen our readiness for the new, our attachment to life, and our love of the world.”

Roberto Mangabeira Unger book The Self Awakened: Pragmatism Unbound

Source: The Self Awakened: Pragmatism Unbound (2007), p. 130

Love , Life , War , World

“The movement of people and ideas is … more than useful; it is sacrosanct. It forms part of the process by which the whole human race becomes both one and diverse, and makes itself more godlike, by affirming in the individual as well as in the species, its preeminence over the particular social and cultural worlds that it builds and inhabits. Both the movement of people and the movement of ideas can unsettle and frighten us, driving us back into ourselves. They can also inspire us to reimagine and to remake our interests, our ideals, and even our identities, by beginning to detach them from the settings with which we habitually associate them. Each of them is therefore an invitation to open ourselves to the new, in a world in which every man and woman has a better chance to become the original that he imagines himself to be.”

Roberto Mangabeira Unger

Source: Free Trade Reimaginedː The World Division of Labor and the Method of Economics (2007), p. 210

People , World , Imagination , Idea

“The driving force in the world economy is fast becoming a global confederation of productive vanguards. The vanguards established in different parts of the world drive one another forward. They trade with one another. They transfer personnel, technology, and organizational practices among themselves. Above all, they emulate one another.”

Roberto Mangabeira Unger

Source: Democracy Realizedː The Progressive Alternative (1998), p. 32

World , Parting

“A central thesis of this book is that the connection between thought and practice is most intimately and fully realized only when our minds are addressed to our own affairs—the concerns of humanity. When we direct our thoughts to nature, even if to see ourselves as fixtures of nature, we loosen the connection between thought and practice. When we loosen it, we are tempted to assume the posture I earlier called naturalism. We survey both the human and the nonhuman worlds from a supposedly godlike distance. We treat the achievement of such distance as the realization of our longing for transcendence.”

Roberto Mangabeira Unger book The Self Awakened: Pragmatism Unbound

Source: The Self Awakened: Pragmatism Unbound (2007), p. 32

Books , World , Nature

“[T]he quest for a social world that can better do justice to a being whose most remarkable quality is precisely the power to overcome and revise, with time, every social or mental structure in which he moves.”

Roberto Mangabeira Unger

Source: The Critical Legal Studies Movementː Another Time, A Greater Task (2015), p. 105

World , Justice , Time

“There is no aspect of a people's collective life that may not have to be abandoned for the sake of meeting a practical challenge, just as there is no aspect they may not have to jettison in order to deal with the visionary appeal in politics. Consequently, the different forms of social life that exist in the world are always less real than they seem; the differences among them subsist on a containment of conflict. If the nations of the world were exposed to constant practical and visionary conflict, none of the differences among them would have any permanence. This does not mean that the peoples would become alike; it does mean that the marks that distinguish their identities would constantly shift hands and that other marks, never before dreamt of, would suddenly appear.”

Roberto Mangabeira Unger

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

Life , People , World , Appearance

“The extreme moment of shock in battle presents in heightened and distorted form some of the distinctive characteristics of a whole society involved in war. These characteristics in turn represent a heightening and distortion of many of the traits of a social world cracked open by transformative politics. The threats to survival are immediate and shifting; no mode of association or activity can be held fixed if it stands as an obstacle to success. The existence of stable boundaries between passionate and calculating relationships disappears in the terror of the struggle. All settled ties and preconceptions shake or collapse under the weight of fear, violence, and surprise. What the experience of combat sharply diminishes is the sense of variety in the opportunities of self-expression and attachment, the value given to the bonds of community and to life itself, the chance for reflective withdrawal and for love. In all these ways, it is a deformed expression of the circumstance of society shaken up and restored to indefinition. Yet the features of this circumstance that the battle situation does share often suffice to make the boldest associative experiments seem acceptable in battle even if they depart sharply from the tenor of life in the surrounding society. Vanguardist warfare is the extreme case. It is the response of unprejudiced intelligence and organized collaboration to violence and contingency.”

Roberto Mangabeira Unger

Source: Plasticity Into Power: Comparative-Historical Studies on the Institutional Conditions of Economic and Military Success (1987), p. 160

Love , Life , War , World