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Роберто Мангабейра Унгер — левый социальный теоретик, экономист, философ, политик и один из основоположников критической теории в праве , работавший в Бразилии и США.

Его произведения посвящены поиску альтернатив современной социальной, политической и экономической структуре неолиберального капитализма. Роберто Унгер принимал активное участие в политической жизни Бразилии и всего мира, организовывая продвижение государственных и мировых альтернатив. Wikipedia  

✵ 24. Март 1947
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Унгер, Роберто Мангабейра: Цитаты на английском языке

“I am a leftist, and, by conviction as well as by temperament, a revolutionary …. Any association of mine with Barack Obama in the course of the campaign could do only harm.”

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Roberto Mangabeira Unger

Quoted in David Remnick, The Bridgeː The Life and Rise of Barack Obama (2010), p. 185 (explaining why he avoided press inquiries during Barack Obama's 2008 presidential campaign, concerning his association with Obama at Harvard Law School)
On Barack Obama

“The radicals want something of the quality of the hot moments of social life—the periods of accelerated collective mobilization—to pass into the cold moments—the ordinary experience of institutionalized social existence.”

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Roberto Mangabeira Unger

Источник: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), p. 433

“The cultural-revolutionary politics of personal relations may be far more firmly established in the domains of domesticity, leisure, and consumption than in the organization of practical life. It may still flourish more strongly among the educated professional classes than among ordinary working people. Its war against the tyranny of roles and hierarchies may be perverted by a lack of institutional imagination. Yet its achievements are real. We cannot understand them merely as a series of episides in the confined life of high culture. We can often trace the ideas of this cultural-revolutionary politics of role-jumbling to the work of small numbers of thinkers, artists, and professional outsiders. But the diffusion of these ideas through the medium of popular culture, and the sympathy with which they have been greeted by ever larger sectors of the population, would have been inconceivable without a prior transformation of social life. As always, people had to see enacted before their eyes a fragmentary example of the connection between the freedom to revise social arrangements and assumptions and freedom from dependence and depersonalization. Only then could they want more of the same and believe more possible.”

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Roberto Mangabeira Unger

Источник: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), pp. 293-294

“The struggle for counterfactual insight—the attempt to see what things might become along a periphery of possible next steps around how things are now—presents us with what at first seems to be a conundrum of the understanding…. If we cannot close the configuration space of the possible states of affairs and bring them all under the regime of a closed and timeless set of laws, we cannot be sure that we shall be able to fight our way back from our flight of causal inquiry to the recovery of the phenomenal world in its visionary immediacy. We shall be unhappy because our consciousness of the world will remain divided between the poetry of experience and the science of nature…. There is an aspect of our mental life in which we enjoy such a reconciliation. However, its presence there instead of reassuring us ought to arouse and disturb us all the more. It should do so both by suggesting what we lack in the remainder of our conscious experience and by implying that the reconciliation is a mirage, never to be grasped. Dreams regularly join two features, the combination of which eludes us in our waking livesː counterfactual insight and visionary immediacy.”

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Roberto Mangabeira Unger книга The Self Awakened: Pragmatism Unbound

Источник: The Self Awakened: Pragmatism Unbound (2007), p. 157-8.