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웅거의 사회변혁이론

Roberto Unger on Transformation of Society

이재승
민주주의법학연구회 (Democratic Legal Studies Association(Delsa))|2013.03|민주법학 (Democratic Legal Studies)|제51호|pp. 87-133|DOI 10.15756/dls.2013..51.87

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참고문헌

키워드

pragmatism가소성plasticity급진민주주의radical democracy실용주의사회민주주의social democracy제도적 상상력로베르토 웅거Roberto Ungernegative capability비판법학Critical Legal Studiesdemocratic experimentalism실험주의institutional imagination민주적 실험주의가짜필연성고에너지 민주주의권한 강화급진화된 실용주의맥락 변혁적 운동부정의 역량주체의 각성타파권.The Self Awakenedcontext-transforming activityexperimentalismFalse Necessityhigh-energy democracyradicalized pragmatism
주제분류법학

초록

필자는 <주체의 각성>을 중심으로 웅거의 정치사상을 소개하였다. 웅거는 사회의 변형생성과 창조적 발전을 사회이론적으로 해명하고, 물질적ㆍ경제적 진보와 인간 해방을 정치적 목표로 제시한다. 웅거는 뇌의 가소성(可塑性), 정신의 회귀적(回歸的) 무한성, 부정의 역량에 기초하여 사회의 가소성을 상정하고, 사회의 영구적 변형과 창조를 주장한다. 웅거는 사회의 변혁이론을 통해서 맑스주의적 결정론, 실증주의 사회과학 그리고 포스트모던적 회의주의를 반박한다. 웅거는 해방된 실용주의와 민주적 실험주의라는 급진적인 정치이데올로기를 제시한다. 그는 실용주의의 자연주의적이고 현실추수적인 경향을 비판하고, 행위주체성과 실험주의와 같은 미래지향성을 부각시키며 이를 정치와 사회구조의 변혁의 논리로 전개한다. 웅거의 민주적 실험주의는 공공영역에서 직접민주주의를 강화하고, 국가와 시민사회 간의 새로운 거버넌스를 구축하여 정치를 활성화하고 동결된 사회제도를 용융시키며, 광범위한 권한 이양과 자율성에 기초한 급진적 다두제를 추구한다. 웅거는 우선적으로 사회민주적 체제를 혁신하기 위하여 시장의 민주화를 주창한다. 조세와 이전에 집중하는 현재의 사회민주적 재분배방식에서 탈피하여 유연한 사회경제적 구조를 만들고 생산활동과 소유권법제에서 새로운 혁신, 특히 쁘띠 부르주아 사회주의 실험을 제안한다. 또한 보통사람들의 평생교육과 사회적 상속제도를 실현함으로써 개인의 역량 강화와 사회연대에 기초한 공동체적 삶을 추구한다. 웅거는 현대의 다양한 실천 이론들에서 자양분을 얻고 있으며 구조에 대해 인간의 무한성을 선포하고 모든 운명론에 맞서 놀라운 행동주의와 낙관주의를 보여준다. 사회민주체제의 혁신 구상은 한국사회에서도 다양하게 접맥시킬 만하며, 민주적 실험주의는 기존의 참여민주주의 논의를 구체화하고, 공익법 운동을 심화시키는 데에 좋은 시사점도 제공한다.

Abstract

This essay gives an overview of Unger’s political thought, mainly expressed in The Self Awakened(Harvard Univ. Press, 2007), and evaluates positively the applicability of his programs to the political circumstance of Korea. Unger declares himself as a pragmatist experimentalist. In spite of his harsh critiques on the naturalistic bias of the American pragmatism, he has a big ambition to revitalize the creative elements of the human agency, futurity and experimentalism latent in the philosophy of pragmatism. He attempts to connect this creative reconstruction with Cusa’s idea of the infinity and inexhaustibility of human spirit. Based upon the divinization project of becoming more godlike, Unger launches two political projects to deepen democracy, and to empower individuals and, consequentially develops a theory for transforming the nature of relation between social structure and human individual. He overcomes simultaneously the weak points of the super-theory and the ultra-theory with his full-fledged themes such as negative capability and formative contexts. His theory of transformation can be understood as a transformational generative theory of society in the sense of Chomsky or a theory of creative evolution of society in the context of Bergson. Unger decidedly refused marxist deterministic theory or deep theory in False Necessity, though he utilized key concepts coined by the marxist tradition so as to criticize the modern capitalist societies. His theoretical stance seems to be broadly similar to that of Max Weber who averts the determinist tendency of Marxism and the rationalization tendency of the positivist social science at once. On the one hand, Unger subverts Weber’s pessimist view over the modern capitalist society from the leftist romantic perspective. On the other hand, he rejects the Marxist assumption of indivisibility of whole social structure with the help of the ‘formative contexts’. By way of formative contexts and their transformation, he proposes the way to the revolutionary reform between revolution and reformist tinkering. His logic of social transformation is defined as the theory of permanent revolution or the continuous substitutions of individual formative contexts. He offers a set of experimental political programs which support the high-energy democratic politics, popular participation, and new governance in the different levels of politics. His core proposals for democratization of the market is to establish a new experimentalist type of production and property law through the flexible reorganization of economy and guarantee of social inheritance or life-long education for the individuals. His main idea is the program for building and empowering small islands of social-cooperative property and production in the ocean of capitalist economy. His radical-democratic experimentalist proposals can not be accepted as the direct expression of socialist imagination, rather as a beginning platform for the most plastic society friendly to the human emancipation.

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