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Frases de Roberto Mangabeira Unger
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Roberto Mangabeira Unger es un filósofo y político brasileño. Es autor de más de dos decenas de libros sobre teoría social, pensamiento jurídico y económico, alternativas políticas y filosofía. Su obra expone y desarrolla los ideales de una sociedad más libre, menos rígida y jerárquica y apunta a la realización y al establecimiento de un sistema que permita una revisión constante de las formas institucionales basada en la meta de profundizar la democracia, dándole a más personas más acceso a un mayor número de oportunidades. Su trabajo en materia jurídica desafió exitosamente el consenso metodológico de la disciplina y transformó la teoría jurídica contemporánea. Sus escritos filosóficos han sido reconocidos por lidiar exitosamente con algunos de los problemas más persistentes y fundamentales de la existencia humana, y han sido puestos en diálogo directo con David Hume y Kant, y comparados con Dante y John Milton. Esta actividad intelectual sirve de base para su actividad política directa en Brasil y el resto de América Latina.

Mangabeira Unger ha enseñado en Harvard Law School toda su vida adulta. En 1976, se transformó en el profesor más joven de esa institución en recibir una cátedra permanente. Desde entonces, ha enseñado a mucho de la elite dirigente mundial, incluyendo a Barack Obama, quien participó activamente en el curso “Reinventando la Democracia”, dictado por Mangabeira Unger a finales de los 80’. En general, solo enseña en el segundo semestre de cada año académico, cubriendo temas que van desde la historia del pensamiento religioso hasta soluciones programáticas para la crisis económica global de la actualidad.

En la raíz del pensamiento mangabeiriano está la convicción que el mundo puede reimaginarse. Su obra parte de la premisa de que no existen arreglos sociales, políticos o económicos que sean naturales y que subyacen en el comportamiento individual o social. Los derechos de propiedad, la democracia liberal y el trabajo rentado, por ejemplo, no son más que artefactos históricos que no mantienen una relación necesaria con las metas de una actividad humana libre y próspera. Los libros de Mangabeira Unger han buscado analizar y desarrollar en detalle los ideales de la actividad humana en sus dimensiones social política y económica, y liberarlos de las cadenas institucionales. Solo entonces, sostiene, puede desatarse el potencial humano en toda su amplitud y hacernos “más parecidos a Dios”. Para Mangabeira Unger, el mercado, el Estado, y cualquier otra forma de organización social humana no deben ser confinados a ciertos arreglos institucionales rígidos. Por el contrario, deben permanecer abiertos a la experimentación y a la revisión, para encontrar la forma adecuada que promueva el proyecto de empoderamiento de la humanidad. Gran parte de la obra mangabeiriana representa un intento por repensar a la sociedad y a la política con el propósito de liberar a los hombres y a las mujeres de las limitaciones de la jerarquía social y de la degradación de la esclavitud económica, así como de accionar los ideales de la democracia empoderada y de la libertad individual.

Mangabeira Unger ha actuado por muchos años en la política de Brasil, donde ha intentado concretar estas alternativas políticas. Fue uno de los miembros fundadores del Partido del Movimiento Democrático Brasileño y escribió su manifiesto fundacional. Dirigió las campañas presidenciales de Leonel Brizola y de Ciro Gomes, fue candidato a diputados nacional y dos veces pre-candidato a la Presidencia de la República. Además, sirvió como Ministro de Asuntos Estratégicos en el segundo gobierno de Luis Inacio Lula da Silva. Desde febrero de 2015, se desempeña como ministro de Asuntos Estratégicos de Brasil, en el gobierno de Dilma Roussef. Wikipedia  

✵ 24. marzo 1947
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Roberto Mangabeira Unger: Frases en inglés

“̆[T]he vision and anticipatory experience of transformed personal relations encourage the self-restraint vital to successful institutional reconstruction. When the government's active engagement in the defense of established institutional arrangements has been shaken by violent or peaceful means and when settled assumptions about collective identities, interests, and opportunities have come partly unstuck, institutional reinvention enjoys its favored moment. This opportunity can, nevertheless, be squandered if redistribution over material advantages takes priority over institutional reconstruction.”

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Roberto Mangabeira Unger

Fuente: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), p. 400

“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.”

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Roberto Mangabeira Unger

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

“The view I have just sketched of the relationships between the most general types—the forms of social life—and human nature is based upon two key ideas that might appear contradictory. The first notion holds that there exists a limited fund of problems and possibilities of human association. Each form of social life is defined by the way it responds to the problems and pursues the possibilities. The fact that the fund is limited makes comprehensive theory and universal comparison possible. This principle, however, seems incompatible with the other half of my thesisː that the forms of social life are constituents and re-creators, rather than just examples, of human nature. ¶ The way to reconcile these two equally important ideas is to conceive of human nature as an entity embodied in particular forms of social life, though never exhausted by them. Consequently, humanity can always transcend any one of the kinds of society that develop it in a certain direction. Nonetheless, human nature is known, indeed it exists, only through the historical types of social life.”

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Roberto Mangabeira Unger

Fuente: Law in Modern Societyː Toward a Criticism of Social Theory (1976), p. 260

“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.”

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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. 2

“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?”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

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

“̆̽The argument of the social theory developed in this book [works] out the idea that each imaginative and institutional form of society represents an attempt to freeze, into a particular mold, the more fluid experiences of practical and passionate relationship characterizing the immediate, relatively unreflective, uninterpreted, and undisciplined life of personality. The dogmas and arrangements inform this life and alter it. But they do not completely overcome its recalcitrance or determine its inner nature. The visionary impulse in politics draws much of its persuasive force from the appeal to this defiant experience.”

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Roberto Mangabeira Unger

Fuente: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), p. 467

“Imagination over dogma, vulnerability over serenity, aspiration over obligation, comedy over tragedy, hope over experience, prophecy over memory, surprise over repetition, the personal over the impersonal, time over eternity, life over everything.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

Fuente: The Self Awakened: Pragmatism Unbound (2007), p. 237

“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.”

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Roberto Mangabeira Unger

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

“We shall melt down, under the heat of repeated pressure and challenge, all fixed orders of social division and hierarchy, and prevent them from working as the inescapable grid within which our practical and passionate relations to one another must develop.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

Fuente: The Self Awakened: Pragmatism Unbound (2007), p. 142

“We cannot wait until we agree upon the truths of a new social theory to think and act as democratic experimentalists. We must find the ideas our efforts and commitments require, and try to make no assumptions that the facts of social reality and historical experience invalidate.”

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Roberto Mangabeira Unger

Fuente: Democracy Realizedː The Progressive Alternative (1998), p. 15

“Any casual observer of humankind will have been struck by the incongruity with which we may lavish great passion upon the trivial, the frivolous, and the ephemeral or upon collective crusades to which, suddenly and with little reason or reflection, we sacrifice everything. When ordinary men and women, living in the ordinary situations society offers them, move beyond the domain of their most intimate personal relations, they often find little to deserve their surviving intensity—little other than the great historical storms that occasionally sweep them up or fanciful individual escapes that remain disconnected from their daily lives…. A program like the one outlined here remains united to the cause of progressive thought by its emphasis upon the liberation of ordinary people from drudgery and humiliation.”

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Roberto Mangabeira Unger

Fuente: Democracy Realizedː The Progressive Alternative (1998), p. 250-1

“To understand society deeply is always to see the settled from the angle of the unsettled. The settled is the region or the moment where relationships become fixed and, through their fixity, take on a specious aura of necessity. The unsettled is the experience that discloses the perilous, uncertain, malleable quality of society. By seeing the settled unsettled or by looking toward the disturbances that take place in its vicinity, we begin to understand how the settled really works and what it really is.”

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Roberto Mangabeira Unger

Fuente: Social Theoryː Its Situation and Its Task (1987), p. 65

“We have seen how types of organization, of law, and of consciousness come together into more comprehensive wholes, the forms of social life. These forms of social life, exemplified in my essay by tribal, liberal, and aristocratic society and then again by the varieties of modernity, are the most general types available to social theory. Each of them represents a unique interpretation of what it means to be human. Each confronts its individual members with the recurring demands of human existence, but each presents these in a special way and limits the resources of matter and thought thst can be used to meet them. Perhaps the most pervasive of these continuing problems have to do with the antagonism between the requirements of human individuality and of human sociability, and with the attempt either to subordinate one to the other or to reconcile the two.”

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Roberto Mangabeira Unger

Fuente: Law in Modern Societyː Toward a Criticism of Social Theory (1976), p. 259-260

“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.”

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Roberto Mangabeira Unger The Religion of the Future

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

“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.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

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

“[T]here is a path of ascent, requiring and enabling us to undergo a transformation of both society and the self, and rewarding us with an incomparable good. The incomparable good is a greater share of the attributes of the divine, or eternal life, or a greater life, with higher powers, making us more godlike.”

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Roberto Mangabeira Unger The Religion of the Future

Fuente: The Religion of the Future (2014), p. 121 (explaining the religious tradition Unger calls "struggling with the world")

“President Obama must be defeated in the coming election … He has spent trillions of dollars to rescue the moneyed interests and left workers and homeowners to their own devices. … He has delivered the politics of democracy to the rule of money…. Unless he is defeated, there cannot be a contest for the reorientation of the Democratic Party as the vehicle of a progressive alternative in the country … Only a political reversal can allow the voice of Democratic prophesy to speak once again in American life.”

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Roberto Mangabeira Unger

Quoted in Meena Hart Duerson, "Obama’s former Harvard professor: ‘He must be defeated’ː Roberto Unger called for Obama’s defeat in a recent YouTube video," New York Daily News, Monday, June 18, 2012
On Barack Obama
Fuente: Accessed at http://www.nydailynews.com/news/politics/obama-harvard-professor-defeated-article-1.1097944 on December 4, 2015

“There is one type of functional advantage that enjoys in this dark struggle unique status and deserves special attention. As the force of path dependency in history wanes, and as different forms of life and consciousness get more jumbled together, this force gains in importance. It is negative capabilityː the power to act nonformulaically, in defiance of what rules and routines would predict, a power that may be inspired and strengthened, or discouraged and weakened, by our arrangements and practices as well as by our ways of thinking and feeling.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

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

“Philosophy is neither a discipline among others nor the master discipline. It is the imagination at war, exploring what the established methods and discourses do not allow to be thought and said.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

Fuente: The Self Awakened: Pragmatism Unbound (2007), p. 233

“The struggle against arbitrariness, as violence and as deception, requires people to build a society that is less hostage to itself. No central aspect of its arrangements must be left invisible or immune to challenge in the normal course of our routines of conflict and exchange. Objectivity is achieved not by holding fast to a given structure, resolutely contrasted to the hell of force and fraud, but by rendering the structure insubstantial—by turning it, increasingly, into the structure of no structure. This is the realistic next best to the visionary ideal of a circumstance in which all hierarchies and divisions have fallen down forever. The next best consists in the circumstance in which these hierarchies and divisions are repeatedly dragged out into the light of struggle and revision.”

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Roberto Mangabeira Unger

Fuente: Social Theoryː Its Situation and Its Task (1987), p. 45-46

“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.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

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

“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.”

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Roberto Mangabeira Unger

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

“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.”

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Roberto Mangabeira Unger

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

“The individual, his character, and his fate are for real. Each individual is different from every other individual who has ever lived or who will ever live. A human life is a dramatic and irreversible movement from birth to death, surrounded by mystery and overshadowed by chance.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

Fuente: The Self Awakened: Pragmatism Unbound (2007), p. 18

“Democratic experimentalism sees the core of the good of human liberation in a softening of the tension between two great competing demands upon our vitality and greatnessː the need to engage in group life and the need to diminish the price, in subjugation and loss of self-identity, that we regularly pay for such engagement.”

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Roberto Mangabeira Unger

Fuente: Democracy Realizedː The Progressive Alternative (1998), p. 165

“The structures of society and culture are fighting turned to stone; they are what comes into existence so long and insofar as we interrupt our practical and ideological struggles over the organization of life in society. When the fighting escalates again, the structures dissolve into the collective action and imagination from which they arose. When we fashion structures design to invite their own reconstruction, we make them into both superior instruments of our power and more faithful reflections of our humanity.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

Fuente: The Self Awakened: Pragmatism Unbound (2007), p. 63

“By the structure of society, I mean the institutional and ideological presuppositions that shape the routine practices, conflicts, and transactions in that society, and that are largely taken for granted, even to the point of being invisible, as if they were part of the nature of things. In a free society, this institutional and ideological framework does not present itself as an alien fate beyond the reach of the transformative will and imagination.”

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Roberto Mangabeira Unger The Religion of the Future

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

“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.”

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Roberto Mangabeira Unger libro The Self Awakened: Pragmatism Unbound

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

“[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.”

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Roberto Mangabeira Unger

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

“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.”

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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. 169