By C. Joldersma
Joldersma applies Levinas's ethics systematically to the commonplaces of schooling - educating, studying, curriculum, and associations - and elucidates the position of justice and accountability and the which means of calling and idea in schooling.
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Extra resources for A Levinasian Ethics for Education’s Commonplaces: Between Calling and Inspiration
Sample text
Although it is difficult to explain how such good might come about, the joy and delight embedded in the efforts of bringing about such good, of working toward change for the better, show evidence of transcendent animation, namely, the real possibilities for human flourishing here and now, despite how things seem. Joy and delight accompany the conviction that one’s work toward the good is both possible and worthwhile. To be animated by hope is to be convinced that tackling the seemingly impossible is worthwhile.
To hope at all is to hope for repairing the present. So how does hope as a response to a time unforeseeable concretely show up here and now? The evidence for hope involves interruptions by something incoming from elsewhere, a felt inspiration. Hope enthuses. Something seizes me, from the outside, from a place unseen, which instills a positive spirit deep inside. The inspiration of hope, coming from elsewhere, shows up in a deeply personal manner, as an inner subjective change, an affective disturbance.
As inspired, the student is in a heteronomous relationship with the teacher, showing something transcendent that disrupts the learner as an autonomous subject, decentering it by inspiring the student not to cling to his or her own conscious centeredness. From this depth perspective, the teacher is outside student’s autonomy and freedom precisely in the teaching function. 0006 A Levinasian Ethics for Education’s Commonplaces conceptualization, understanding, prejudices, assumptions, beliefs. The inspiration that grounds learning involves having the teacher outside of the learner’s consciousness.
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