Roberto Mangabeira Unger - The Self Awakened: Pragmatism Unbound (2007)

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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
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.

Roberto Mangabeira Unger
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.

Roberto Mangabeira Unger
The arrangements of society and culture are fighting petrified; they survive in the interruption or containment of practical and visionary strife. The more society and culture are organized to increase the distance between our context-preserving and our context-transforming activities, the more these arrangements take on the appearance of natural facts. They appear to us as givens, as our collective fate. Indeed, that is what, in a sense, they then become.

Roberto Mangabeira Unger
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.

Roberto Mangabeira Unger
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.

Roberto Mangabeira Unger
... 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
Philosophy is a concentrated deployment of the transgressing facilities of the mind.

Roberto Mangabeira Unger
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
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.

Roberto Mangabeira Unger
By marrying experiment to speculation, we put ourselves in a dimmer version of the circumstance of the Creator. We remake nature or we imagine it remade. By this expedient we free ourselves, if only partly and tentatively, from suspicion of our beliefs, and we live once again, unafraid, in the light of the actual.

Roberto Mangabeira Unger
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.

Roberto Mangabeira Unger
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
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
We cannot form and enhance personality without encouraging strong impulse and strong vision in the individual. Such impulse and such vision must seek a collective voice and a social expression.

Roberto Mangabeira Unger
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.

Roberto Mangabeira Unger
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.

Roberto Mangabeira Unger
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
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.

Roberto Mangabeira Unger
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.

Roberto Mangabeira Unger
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.

Roberto Mangabeira Unger