Editing Gabriel Marcel (section)

==Existential themes==
He is often classified as one of the earliest [[existentialism|existentialists]], although he dreaded being placed in the same category as [[Jean-Paul Sartre]]; Marcel came to prefer the label ''neo-[[Socrates|Socratic]]'' (possibly because of [[Søren Kierkegaard]], the father of [[Christian existentialism]], who was a neo-Socratic thinker himself). While Marcel recognized that human interaction often involved objective characterisation of "the other", he still asserted the possibility of "communion"&nbsp;– a state where both individuals can perceive each other's subjectivity.

In ''The Existential Background of Human Dignity'', Marcel refers to a play he had written in 1913 entitled ''Le Palais de Sable'', in order to provide an example of a person who was unable to treat others as subjects.

<blockquote>Roger Moirans, the central character of the play, is a politician, a conservative who is dedicated to defending the rights of Catholicism against free thought. He has set himself up as the champion of traditional monarchy and has just achieved a great success in the city council, where he has attacked the secularism of public schools. It is natural enough that he should be opposed to the divorce of his daughter Therese, who wants to leave her unfaithful husband and start her life afresh. In this instance, he proves himself virtually heartless; all his tenderness goes out to his second daughter, Clarisse, whom he takes to be spiritually very much like himself. But now Clarisse tells him that she has decided to take the veil and become a Carmelite. Moirans is horrified by the idea that this creature, so lovely, intelligent, and full of life, might go and bury herself in a convent and he decides to do his utmost to make her give up her intention... Clarisse is deeply shocked; her father now appears to her as an impostor, virtually as a deliberate fraud...<ref>''The Existential Background of Human Dignity'', pp. 31–32.</ref></blockquote>

In this case, Moirans is unable to treat either of his daughters as a subject, instead rejecting both because each does not conform to her objectified image in his mind. Marcel notes that such objectification "does no less than denude its object of the one thing which he has which is of value, and so it degrades him effectively."<ref>''Homo Viator'', p. 23.</ref>

Another related major thread in Marcel was the struggle to protect one's subjectivity from annihilation by modern [[materialism]] and a [[technology|technologically]]-driven society. Marcel argued that scientific egoism replaces the "mystery" of being with a false scenario of human life composed of technical "problems" and "solutions". For Marcel, the human subject cannot exist in the technological world, instead being replaced by a human object. As he points out in ''Man Against Mass Society'' and other works, technology has a privileged authority with which it persuades the subject to accept his place as "he" in the internal dialogue of science; and as a result, man is convinced by science to rejoice in his own annihilation.<ref>{{Cite book
|first=Edward G.
|last=Ballard
|contribution=Gabriel Marcel: The Mystery of Being
|editor-first=George Alfred Jr.
|editor-last=Schrader
|title=Existential Philosophers: Kierkegaard to Merleau-Ponty
|location=Toronto
|publisher=McGraw-Hill
|date=1967
|pages=227
}}</ref>