"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."

“The imagination works by a principle of sympathy with the suppressed and subversive elements in experience. It sees the residues, memories, and reports of past or faraway social worlds and neglected or obscure perceptions as the main stuff with which we remake our contexts. It explains the operation of a social order by representing what the remaking of this order would require. It generalizes our ideas by tracing a penumbra of remembered or intimated possibility around present or past settlements, and it then subhjects this enlarged sense of possibility to the tests of further comparison and practice. By all these means it undermines the identification of the actual with the possible.”

“We can, we must, jumble up the categories of reform and revolution, preferring change that, though perforce piecemeal, may, in its cumulative effect, become revolutionary.”

“The partnership between the progressive school and the deepened democracy may help to nourish the childlike intensity of ordinary people as they grow older.”

“I belong to the generation of 1968, which, throughout the world, hoped to recast society on the model of the imagination. I have tried to learn from disappointment and defeat, but I have not despaired. "If the fool would persist in his folly," wrote William Blake, "he would become wise.”

“To come out from under the protective wall of role, habit, and frozen perception, a person must throw himself into a situation of heightened exposure. He must put himself at greater risk to the harm that other people may do to him and to the destructive influence that enlarged experience may have on what he had previously regarded as his enduring core of identity.”

“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.”