A Levinasian Ethics for Education's Commonplaces: Between by C. Joldersma

By C. Joldersma

Joldersma applies Levinas's ethics systematically to the commonplaces of schooling - educating, studying, curriculum, and associations - and elucidates the function of justice and accountability and the that means of calling and thought in schooling.

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Extra resources for A Levinasian Ethics for Education's Commonplaces: Between Calling and Inspiration (The Cultural and Social Foundations of Education)

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91). That is because such events are rightly interpreted as developments of the continuity of time. The causal structure of the past has embedded in it developmental possibilities that, given its unfolding within time, can become actual, some of which are changes favorable to my (our, their) circumstances. It is often those favorable changes, in continuity with the present, that constitute what we typically refer to when we hope for something. 0005  A Levinasian Ethics for Education’s Commonplaces present mental representations oriented to a foreseeable future.

The subject on this view can be thought of as the one who possesses. The subject is a centered being, but one who actively maintains that independence by accumulating and controlling property within the sphere of one’s dwelling. The world is construed as potential support for, or possible threat to, one’s home life. This freedom has long been associated with the autonomous subject. Knowledge on this view is one such central possession—a kind of property we control. The words we often use to describe knowledge suggest this: we grasp an idea, retain information, and comprehend a concept.

I will describe the subjectivity of the student in terms of his or her relation to the teacher as other. By this I mean that being a learner, at its deepest, is being someone who welcomes an external disturbance, an inspiration that is ethical. Learning involves a deep subjectivity, one oriented by a felt affect called inspiration, something that comes through the teacher. This situates the traditional model of the subjectivity of the student as self-learner. Learning conditioned by inspiration is marked by the enigmatic experience of hope.

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