gabel in A Sentence

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    Recognition is at the heart of Gabel's theory.

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    Has always been the Tom Gabel show.

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    For Gabel, alienated social life is the best of a bad bargain.

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    Finally, Gabel argues that a third level is necessary to create social change;

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    But as Gabel reminds us, our frustrated desires for mutual recognition do not go away.

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    At this level, Gabel underlines the importance of supportive families, neighborhoods, workplaces, and political organizations.

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    Gabel's description of the alienation of everyday life is powerful and, in my opinion, accurate.

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    Thus, Gabel spends a great deal of time discussing the preconditions for a radical social change movement.

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    Only then, Gabel argues, can Martin Luther King's arc of the moral universe truly bend towards justice.

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    Gabel calls this a type of psycho-spiritual politics(his friend and collaborator, Rabbi Michael Lerner, refers to this as a“politics of meaning”).

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    Gabel's descriptions of the social phenomenology of everyday life that results when the traditional norms of society break down is especially compelling.

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    Because these are individual strategies, they are inherently limited, but for Gabel, they offer important opportunities to begin to heal the split in the self.

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    Gabel shows what happens when we look at economic life from inside the lived experience of workers, managers, owners, and consumers rather than from the outside as a“system.”.

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    Hierarchies, for Gabel, are hiding places, which render essentially human connectedness into something static, rigid, and external to our human essence, a social creation in which people can feel“above” or“below” others.

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    Gabel wants to investigate how such phenomena can be created intentionally as part of a social movement which in its essence reflects an uprising of desire breaking through the chains of alienation.

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    In the background of Gabel's book is the depiction of the human spirit at war with itself, always seeking reciprocity and connection while at the same time keeping itself withdrawn and artificially separate.

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    From the inside, Gabel shows how we are all coerced into reproducing relationships with each other as false selves, peering out from behind our moats at others who enact the roles, for example, of fellow workers, bosses, or customers.

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    Gabel goes so far as to argue that even hierarchies, including class distinctions, represent a shared imagined story that affords people the safety of knowing their place, secure from the danger of a vulnerable and authentic meeting of the minds.

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    Gabel describes what happened as a“ricochet of mutual recognition,” in which our false self defenses temporarily break down and our natural and heartfelt longings for mutual recognition break through and over our individual and collective“moats” in spontaneous and widespread ways.

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    Gabel argues that attempting to be truly present to others without the confidence that they will do the same, risks an ontological humiliation, the danger of which continually keeps us from risking too much or expecting too much from others.

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