Frases de Roberto Mangabeira Unger (94 citas)

Roberto Mangabeira Unger: 94 citas0 Me gusta

Roberto Mangabeira Unger: Frases en inglés

“Futurity should cease to be a predicament and should become a program: we should radicalize it to empower ourselves. That is the reason to take an interest in ways of organizing thought and society in ways that diminish the influence of what happened before on what can happen next. Such intellectual and institutional innovations make change in thought less dependent on the pressure of unmastered anomalies and change in society less dependent on the blows of unexpected trauma.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

Fuente: The Self Awakened: Pragmatism Unbound (2007), p. 41

“In history obedience rarely pays; what pays is defiance.”

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Roberto Mangabeira Unger libro The Left Alternative

Fuente: The Left Alternative (2009), p. 8

“The ultimate stakes in politics are the qualities of the direct relations among people…. This fine texture of routinized human relations is the primary social reality. Even the boldest transformative efforts often take it for granted or, having acknowledged its importance, fail to alter it.”

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Roberto Mangabeira Unger

Fuente: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), p. 397

“[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.”

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Roberto Mangabeira Unger

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

“This book can be read as an argument that social democracy is not enough and we can establish something better than social democracy. The explanatory ideas of False Necessity provide an understanding of society that presents the institutional arrangements on which the social democrat relies as the relatively contingent and revisable outcome of a particular sequence of practical and imaginative conflicts. More generally, these explanatory arguments support a view of social reality within which the rejection of social democracy seems reasonable. The programmatic ideas propose an alternative to social democracy that realizes more fully the ideals that the social democrat can only imperfectly achieve and radically redefines these ideals in the course of realizing them.”

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Roberto Mangabeira Unger

Fuente: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), p. 26

“The relation of politics to personality in this deepening of democracy has a scope broader than the need to economize on political virtue. One way to explore this relation is to consider the bearing of a program like the one outlined here upon two great sources of human sadnessː the loss of vitality and the disproportion between such vitality as we keep and the activities normally available for its expression.”

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Roberto Mangabeira Unger

Fuente: Democracy Realizedː The Progressive Alternative (1998), p. 248

“Society will oscillate between long periods of relative stagnation in which state-protected privileges crowd out experiments in the organization of production and brief interludes in which much is destroyed before anything can be created. To perpetuate the practice of innovation, societies must replace such drastic and violent swings with a more constant liquefaction of deals and privileges. They must invent the structures that make structures easier to change.”

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Roberto Mangabeira Unger

Fuente: Plasticity Into Power: Comparative-Historical Studies on the Institutional Conditions of Economic and Military Success (1987), p. 192

“We can, we must, jumble up the categories of reform and revolution, preferring change that, though perforce piecemeal, may, in its cumulative effect, become revolutionary.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

Fuente: The Self Awakened: Pragmatism Unbound (2007), p. 143

“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."”

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Roberto Mangabeira Unger libro The Left Alternative

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

“We do not live that we may become more godlike. We become more godlike that we may live. We turn to the future to live in the present. The practices by which we invent different futures bring down upon us a storm of impalpable meteors. The risks to which these practices subject us, the commotions, the hurts, the joys, strike and break the coats of armor within which we are all slowly dying. They enable each of us to live in action and in the mind until he dies all at once.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

Fuente: The Self Awakened: Pragmatism Unbound (2007), p. 236-7.

“In a free society, the individual has the educational equipment, as well as the economic and political occasion, to cross the frontier between the activities that take the framework for granted and those that bring it into question. He has been educated in a way that enables the mind as imagination to become ascendant over the mind as machine. He has learned to philosophize by acting, in the sense that he recognizes in every project the seed of some great or small reformation.”

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Roberto Mangabeira Unger The Religion of the Future

Fuente: The Religion of the Future (2014), p. 295

“If society is organized to insulate its own arrangements from challenged and change, and thus to give itself the semblance of a natural object or an alien fate, the noncomputable and the nonmodular aspects of the mind will remain no more than a penumbral light around the darkness of computability and modularity. However, as society acquires the features of democratic experimentalism, those aspects become central to the life of the mind. The hold of the innate mental faculty on our experience gets turbinated by a political construction.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

Fuente: The Self Awakened: Pragmatism Unbound (2007), p. 132-3

“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.”

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Roberto Mangabeira Unger

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

“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.”

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Roberto Mangabeira Unger

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

“The imperative of plasticity requires that advances in productive or destructive powers be achieved through the subversion of fixed plans of social division and hierarchy and of stark contrasts between task setting and task following. All possible combinations have to be tried out, as quickly and as freely as possible. The only structure that can be allowed to subsist is one that offers the fewest obstacles to this principle of pitiless recombination.”

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Roberto Mangabeira Unger

Fuente: Plasticity Into Power: Comparative-Historical Studies on the Institutional Conditions of Economic and Military Success (1987), p. 208

“I have pursued this intellectual program by building a radical alternative in social theory to Marxism, by recasting legal thought as an instrument of the institutional imagination, by proposing particular institutional alternatives for the organization of the economy and the state, and by developing a philosophical conception of nature and mankind within which history is open, novelty is possible, and the divinization of humanity counts for more than the humanization of society.”

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Roberto Mangabeira Unger libro The Left Alternative

Fuente: The Left Alternative (2009), p. 187-8

“It may seem strange that there can be a structure for breaking all structures and that it can have a precise, limited form, and be built to particular specifications. Yet we have two major examples of such a structure in our experience. One is the mind as imagination. The other is society, progressively recast on the model of the imaginationː organized to shorten the distance between our context-preserving and context-transforming activities and to diminish the dependence of transformation on crisis.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

Fuente: The Self Awakened: Pragmatism Unbound (2007), p. 132

“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.”

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Roberto Mangabeira Unger

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

“[T]he project of the modernist visionary: the search for individual and collective empowerment through the dissolution of the prewritten social script.”

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Roberto Mangabeira Unger

Fuente: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), p. 22

“Philosophy is a concentrated deployment of the transgressing facilities of the mind.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

Fuente: The Self Awakened: Pragmatism Unbound (2007), p. 30

“The partnership between the progressive school and the deepened democracy may help to nourish the childlike intensity of ordinary people as they grow older.”

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Roberto Mangabeira Unger

Fuente: Democracy Realizedː The Progressive Alternative (1998), p. 249

“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.”

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Roberto Mangabeira Unger The Religion of the Future

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

“The characteristic method of social invention in general and of the development of negative capability in particular is to seize on deviant, subsidiary, or repressed elements in present or remembered experience and to push them toward a dominant position, all the while changing them in the course of this extension…. [T]he most successful transmutations over the long run—the ones least vulnerable to subversion by practical rivalry, moral indignation or aspiration, and by theoretical insight—are likely to be those that permit or invite further tinkering. Thus, they may be repeatedly corrected rather than entirely replaced.”

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Roberto Mangabeira Unger

Fuente: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), p. 336

“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.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

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

“For all the classic social theorists, the effort to state a comprehensive view of men and society was inseparable from an interest in understanding the condition and prospects of their age. In this they simply repeated the eternal lesson that all deep thought begins and ends in the attempt to grasp whatever touches one most immediately.”

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Roberto Mangabeira Unger

Fuente: Law in Modern Societyː Toward a Criticism of Social Theory (1976), p. 38

“If I propose something distant, you may sayː interesting, but utopian. If I propose something close, you may answerː feasible but trivial. In contemporary efforts to think and talk programmatically, all proposals are made to seem either utopian or trivial. We have lost confidence in our ability to imagine structural change in society, and fall back upon a surrogate standardː a proposal is realistic if it approaches what already exists. It is easy to be a realist if you accept everything.”

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Roberto Mangabeira Unger

Fuente: Democracy Realizedː The Progressive Alternative (1998), p. 29

“A democratic experimentalist will not stand waiting for the next magical moment. Rather than have us be crowned by history, he will insist that we crown ourselves.”

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Roberto Mangabeira Unger libro What Should Legal Analysis Become?

Fuente: What Should Legal Analysis Become? (1996), p. 20

“Just as the attempt to actualize liberal ideals requires ideas and arrangements unfamiliar to liberals, so the effort to make our moral experience resemble more closely what so much of moral thought already supposes it to be like calls for a practice of role defiance and role jumbling that has little place in traditional moral doctrines.”

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Roberto Mangabeira Unger

Fuente: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), pp. 563-564

“One way to clarify the origin and character, if not the justification, of the ideal inspiring our programmatic institutional ideas is to say that our program arises from the generalization of aims broadly shared by the great secular doctrines of emancipation of the recent past—both liberal and socialist—and by the social theories that supported them. At the heart of each of these doctrines lay the belief that the weakening of social divisions and hierarchies would reveal deeper commonalities and liberate productive and creative powers. The theoretical and practical consequences of this belief were drastically constricted by dogmatic assumptions about the possible forms of social change and their possible institutional expressions. We have attacked the second set of constraints and therefore, by implication, the first. The result is a more generalized or radicalized version of the social ideal. Our attack on these constraints has led us to rethink the content of the progressive cause.”

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Roberto Mangabeira Unger

Fuente: The Critical Legal Studies Movementː Another Time, A Greater Task (2015), p. 104-5

“To explore the countercurrents of consciousness in a given circumstance—uncertain promises of other futures; to trace the struggle between spirit and structure in every domain of social and cultural life; to show how vision becomes embodied in institutions and practices and, in being embodied, is both undermined and corrected, but in any event transformed; to reveal how we forfeit our freedom to imagine and reconstruct, and then regain it, even against our will; to commandeer alien wisdom the better to criticize the established order and present experience; to give voice to what has lost a voice or not yet gained one; to display in every department of our experience, from the micro to the macro and from passion to calculation, the revolt of the infinite within us against the finite around us—all this is the work of the humanities when they recognize us for what we are and might become.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

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The Self Awakened: Pragmatism Unbound (2007)