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"The Desire for Mutual Recognition is a work of accessible social theory that seeks to make visible the desire for authentic social connection, emanating from our social nature, that animates all human relationships. Using a social-phenomenological method that illuminates rather than explains social life, Peter Gabel shows how the legacy of social alienation that we have inherited from prior generations envelops us in a milieu of a "fear of the other," a fear of each other. Yet because social reality is always co-constituted by the desire for authentic connection and genuine co-presence, social transformation always remains possible, and liberatory social movements are always emerging and providing us with a permanent source of hope. The great progressive social movements for workers' rights, civil rights, and women's and gay liberation, generated their transformative power from their capacity to transcend the reciprocal isolation that otherwise separates us. These movements at their best actually realize our fundamental longing for mutual recognition, and for that very reason they can generate immense social change and bend the moral arc of the universe toward justice. Gabel examines the struggle between desire and alienation as it unfolds across our social world, calling for a new social-spiritual activism that can go beyond the limitations of existing progressive theory and action, intentionally foster and sustain our capacity to heal what separates us, and inspire a new kind of social movement that can transform the world"--

D'après cet article, qui s'inscrit dans la ligne du courant des Critical Legal Studies qui s'est développé aux États-Unis, le droit devrait être appréhendé comme une activité culturelle créatrice de sens et les implications de cette perspective pour une pratique juridique soucieuse de changement social y sont explorées. L'auteur attaque la rationalité analytique, trop technicienne, qui caractérise le raisonnement juridique et montre comment cette conception « objective » de la culture juridique est venue à bout, par le passé, de mouvements sociaux, lorsque ceux-ci, inévitablement, ont pénétré l'arène juridique. Il plaide en faveur d'une approche de la pratique du droit de l'intérêt public qui soit aussi sensible que cognitive, symbolique qu'analytique, passionnée que rationnelle. Il donne des exemples d'une telle stratégie.

In 1983 Harvard law professor Duncan Kennedy self-published a biting critique of the law school system called Legal Education and the Reproduction of Hierarchy. This controversial booklet was reviewed in several major law journals-unprecedented for a self-published work-and influenced a generation of law students and teachers. In this well-known critique, Duncan Kennedy argues that legal education reinforces class, race, and gender inequality in our society. However, Kennedy proposes a radical egalitarian alternative vision of what legal education should become, and a strategy, starting from the anarchist idea of workplace organizing, for struggle in that direction. Legal Education and the Reproduction of Hierarchy is comprehensive, covering everything about law school from the first day to moot court to job placement to life after law school. Kennedy's book remains one of the most cited works on American legal education.The visually striking original text is reprinted here, making it available to a new generation. The text is buttressed by commentaries by five prominent legal scholars who consider its meaning for today, as well as by an introduction and afterword by the author that describes the context in which Kennedy wrote the book, including a brief history of critical legal studies