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" "[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.
Roberto Mangabeira Unger (born 24 March 1947) is a philosopher, politician, and law professor whose writings span the fields of social theory, philosophy of law, economics, religion, science, and general philosophy. Widely known as a key figure in the Critical Legal Studies movement, Unger has developed an intellectual project that proposes changes to political and social structures that would make society and individual lives more open to self-revision, fulfillment, risk-taking and experiment.
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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.
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.