# The Religion of the Future - Author: [Roberto Mangabeira Unger](https://www.leafyquotes.com/roberto-mangabeira-unger.md) - Quotes: 8 - Book page: https://www.leafyquotes.com/roberto-mangabeira-unger/the-religion-of-the-future ## Quotes > Openness to the new is the virtue that describes the moral consequence of the doctrine of the relation of spirit to structure. The religion of the future inherits this doctrine from the struggle with the world, and radicalizes it. This virtue acts out the human truth of our relation to the settled contexts of our life and thought. That they are ephemeral and defective, that they cannot accommodate all the experience and insight we have reason to value, that there is always more in us, individually as well as collectively, than is, or ever can be, in them are facts giving us persistent reason to rebel against such structures. p. 385 — [Quote page](https://www.leafyquotes.com/roberto-mangabeira-unger/the-religion-of-the-future/openness-to-the.md) > In our advance to a greater life, we confront an initial obstacle. Unless we remove or overcome this obstacle, we can rise no further. We spend our time in a daze of diminished existence, neither awake nor asleep. We resign ourselves to compromise and routine, seeing the world through the categories of the prevailing culture or the methods of established ways of thinking. We reconcile ourselves to the mutilation of our experience that we begin to accept when we entered on a particular course of life. We allow ourselves to be subdued by the carapace of diminished experience that formed around is, as we grew older. For the vast majority of men and women, overwhelming economic necessity and drudgery overwhelm and disguise a stupefaction that would otherwise be apparent. For the increasing number of people who, with the material progress of society, are released from grinding material constraint, there is no disguise. In this way, we cease to live as embodied spirit: as the context-bound but context-resisting agents that we really are. That which is most precious—life itself—we give away in return for nothing. We belittle ourselves, wrongly mistaking our belittlement for a fate as inescapable as our mortality, our groundlessness, and our insatiability. p. 356 — [Quote page](https://www.leafyquotes.com/roberto-mangabeira-unger/the-religion-of-the-future/in-our-advance.md) > In a free society, the individual has the educational equipment, as well as the economic and political occasion, to cross the frontier between the activities that take the framework for granted and those that bring it into question. He has been educated in a way that enables the mind as imagination to become ascendant over the mind as machine. He has learned to philosophize by acting, in the sense that he recognizes in every project the seed of some great or small reformation. p. 295 — [Quote page](https://www.leafyquotes.com/roberto-mangabeira-unger/the-religion-of-the-future/in-a-free.md) > It has been a continuing theme of this book that our commitment to any approach to the problems of existence (the overcoming of the world, the humanization of the world, and the struggle with the world first among them) can enjoy no definitive justification. Its demands always exceed, immeasurably, its grounds for making them. It says, “Follow me.” It can never give a conclusive reason to do so. All that it can do is to make an incomplete argument and a defeasible appeal. It cannot escape the circularity in all our large-scale transformative projects: for better or worse, each of them is a partly self-fulfilling prophecy. If it is embraced and it works, it remakes part of experience in its image. p. 298 — [Quote page](https://www.leafyquotes.com/roberto-mangabeira-unger/the-religion-of-the-future/it-has-been.md) > For the struggle with the world, ordinary men and women have the spark of the divine. They are embodied spirit, unresigned to belittling circumstance. They can ascend, whether or not with the help of divine grace …. It is not just that the lowly are equal to the lordly and that the vulgar forms of sensibility are as revealing as the hieratic or canonical ones. It is that the lowly and the vulgar are higher. They are higher because they are freer from the posturing and vigilance—over himself and others—that prevent each of us from coming closer to what Shakespeare called the thing itself: unaccommodated man. The more orphaned ordinary men and women are by the established powers of the world, the more reason they have to find the divine within themselves and to struggle against the constraints that established arrangements impose on their rise to a larger life and a higher state of being. p. 135 — [Quote page](https://www.leafyquotes.com/roberto-mangabeira-unger/the-religion-of-the-future/for-the-struggle.md) > [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. p. 121 — [Quote page](https://www.leafyquotes.com/roberto-mangabeira-unger/the-religion-of-the-future/t-here-is-a-path.md) > 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. p. 29 — [Quote page](https://www.leafyquotes.com/roberto-mangabeira-unger/the-religion-of-the-future/we-can-establish.md) > By the structure of society, I mean the institutional and ideological presuppositions that shape the routine practices, conflicts, and transactions in that society, and that are largely taken for granted, even to the point of being invisible, as if they were part of the nature of things. In a free society, this institutional and ideological framework does not present itself as an alien fate beyond the reach of the transformative will and imagination. p. 295 — [Quote page](https://www.leafyquotes.com/roberto-mangabeira-unger/the-religion-of-the-future/by-the-structure.md)