Frases de Mangabeira Unger (98 citações, página 3)

Mangabeira Unger: 98 citações 2 Curtidas

Mangabeira Unger Frases famosas

“Quem acha natural que o desenvolvimento da Amazônia seja assumido por um Ministério do Meio Ambiente simplesmente não entende que a Amazônia é mais do que uma floresta. Um Ministério de Meio Ambiente carece dos instrumentos para lidar com todos os muitos problemas de transporte, energia, educação e indústria que são necessários para formular e implementar um programa abrangente de desenvolvimento.”

Mangabeira Unger

Em 16 de maio de 2008, apoiando o presidente Luiz Inácio Lula da Silva na escolha do seu nome para coordenar o Plano Amazônia Sustentável (PAS)
Fonte: [pt, http://oglobo.globo.com/pais/mat/2008/05/16/mangabeira_diz_que_lula_agiu_certo_ao_lhe_confiar_coordenacao_do_plano_amazonia_sustentavel-427421435.asp, O Globo Online]

“Ele demonstrou uma das qualidades mais importantes da vida pública, que é a capacidade de ser despojado. Obama é uma pessoa de idealismo refinado e contido, não é espalhafatoso. Essas qualidades, que são características da nobreza moral, nunca devem ser interpretadas como frieza.”

Mangabeira Unger

Em 4 de novembro de 2008, em um comentário feito ao Estadão Online, sobre, naquele momento, o quase presidente eleito Barack Obama, seu ex-aluno na Universidade de Harvard"
Fonte: [pt, http://www.estadao.com.br/internacional/not_int272010,0.htm, Estadão Online]

“É a primeira vez em nossa história nacional que a Amazônia está no centro da atenção coletiva e há uma grande convergência no país sobre a tese do desenvolvimento sustentável. Há muito poucos brasileiros que entendem que a Amazônia deva ser preservada como um santuário vazio de gente e de atividades. E também, felizmente, muito poucos que julgam que o preço do desenvolvimento da Amazônia deva ser a entrega da região a atividades econômicas predatórias. A grande maioria insiste na reconciliação da preservação com o desenvolvimento. Nós vamos trabalhar dia e noite pra isso. O ambiente é de mobilização total.”

Mangabeira Unger

Em 17 de junho de 2008, na primeira reunião do Grupo Executivo do Plano Amazônia Sustentável (PAS)
Fonte: [pt, http://www.nae.gov.br/site/index.php?option=com_content&task=view&id=162&Itemid=2, Núcleo de Assuntos Estratégicos (NAE)]

“Uma candidatura de oposição precisa desmascarar o presidente e mostrar quem ele é.”

Mangabeira Unger

Fonte: Revista Veja http://veja.abril.com.br/030997/p_015.html

Mangabeira Unger: Frases em inglês

“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.”

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Roberto Mangabeira Unger livro The Self Awakened: Pragmatism Unbound

Fonte: The Self Awakened: Pragmatism Unbound (2007), p. 69

“One of the greatest merits of the critical legal studies movement was to have created an intellectual space in which law and legal thought could be better used to resist the dictatorship of no alternatives. Its limited but important contribution to such resistance was the development of ideas about alternatives, made from the contradictions and variations in established law. The greatest failure of the movement was not to have embraced and executed this task more fully.”

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Roberto Mangabeira Unger

Fonte: The Critical Legal Studies Movementː Another Time, A Greater Task (2015), p. 15

“Obama is probably smarter than Franklin Roosevelt was but lacks the full thrust of Roosevelt's providential self-confidence.”

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Roberto Mangabeira Unger

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

“The search for this latent and living law—not the law of prescriptive rules or of bureaucratic policies, but the elementary code of human interaction—has been the staple of the lawyer's art wherever this art was practiced with the most depth and skill. What united the great Islamic ‘ulama’, the Roman jurisconsults, and the English common lawyers was the sense they shared that the law, rather than being made chiefly by judges and princes, was already present in society itself. Throughout history there has been a bond between the legal profession and the search for an order inherent in social life. The existence of this bond suggests that the lawyer's insight, which preceded the advent of the legal order, can survive its decline.”

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Roberto Mangabeira Unger

Fonte: Law in Modern Societyː Toward a Criticism of Social Theory (1976), p. 242

“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.”

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Roberto Mangabeira Unger livro The Self Awakened: Pragmatism Unbound

Fonte: The Self Awakened: Pragmatism Unbound (2007), p. 80

“The utopian element in politics lies in the ability to disentangle the image of possible human association from forms of life that make people's material and moral ability depend on their acceptance of predetermined hierarchical and communal divisions. The struggle of this visionary politics is to deny the identification of society with a limited repertory of social forms. Such a repertory imprisons all experiments in practical collaboration, in self-expression and reconciliation, within a determinate scheme of ranks and divisions, of authoritative ideals, and of accepted contexts for the realization of these ideals.”

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Roberto Mangabeira Unger

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

“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.”

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Roberto Mangabeira Unger

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

“This enlarged view of the radical cause … allows us to connect leftism and modernism, the radical politics of institutional reform and the radical politics of personal relations, a political vision obsessed with issues of dependence and domination and a moral vision concerned with the inability of the individual to gain practical, emotional, or even cognitive access to other people without forfeiting his independence.”

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Roberto Mangabeira Unger

Fonte: Social Theoryː Its Situation and Its Task (1987), p. 7

“Humanity takes a long time to understand its relation to its structures of discourse and sociability. People have usually mistaken the forms of inquiry and discourse, exchange and community, to which they are accustomed for flawed approximations to the true face of reason or society. More often than not, they have cast this prejudice aside only to replace it with a more modest, halfhearted reformulation of the same belief.”

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Roberto Mangabeira Unger

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

“The cultural revolutionary wants to show how roles can be stretched, pulled apart, combined with other roles, and used incongruously. He acts out of a loosened sense of what it means to occupy a role. In this way he helps disrupt frozen connections among social stations, life experiences, and stereotyped forms of insight and sensibility. He thereby carries into the drama of everyday personal relations the effort to free sociability from its script and to make us available to one another more as the originals we all know ourselves to be and less as placeholders in a system of group contrasts.”

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Roberto Mangabeira Unger

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

“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.”

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Roberto Mangabeira Unger livro The Self Awakened: Pragmatism Unbound

Fonte: The Self Awakened: Pragmatism Unbound (2007), p. 123-4

“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.”

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Roberto Mangabeira Unger The Religion of the Future

Fonte: 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.”

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Roberto Mangabeira Unger

Fonte: 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.”

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Roberto Mangabeira Unger livro The Left Alternative

Fonte: 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.”

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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