The art of self-transformation for the sake of developing practical capabilities seems to have a similar content in the most varied historical circum… - Roberto Mangabeira Unger

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The art of self-transformation for the sake of developing practical capabilities seems to have a similar content in the most varied historical circumstances. The Mamluks and the Normans suffered defeat because they failed to open up and readjust the organizational and social contexts of warfare. The Seljuqs succeeded because they did just that. The West African coastal kingdoms used an extraneous technological advantage to avoid having to change radically. But they could neither go on the offensive against the savanna states nor prepare themselves to resist their European patrons and trading partners. In all these instances success seems to have required the dissociation and recombination of available models of the organizational and social context of military activity. To have succeeded would not have meant, for the Mamluks, becoming like the Ottomans; it would have meant creating an order that never existed before. To possess the alien, you must change it.

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About Roberto Mangabeira Unger

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.

Also Known As

Alternative Names: Roberto M. Unger Roberto Unger
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Additional quotes by Roberto Mangabeira Unger

[T]wo moments, of trance and struggle, mingle in the real life of societyː an undercurrent of conflict and disbelief always counteracts the routines of dependence and deference. Society, no matter how impregnable it seems to its inhabitants, always stands at the edge of the cliff. The petty practical quarrels and normative disputes, endlessly refought to reproduce a social world in the face of divergent interests and changing circumstance, can escalate at any moment into broader and more intense conflicts that put this world at risk.

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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