A Levinasian Ethics for Education's Commonplaces

Joldersma, Clarence W.

doi:10.1057/9781137415493

Cited by 20 publications

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“…For Joldersma, teaching and learning are ethical when they happen through an encounter with another person who calls me to responsibility. Joldersma (2014) critiques the received view of learning in which students develop autonomy. The received view emphasizes, according to Joldersma, developing autonomy from emotions, beliefs, and cultures so that the student becomes a rational master in control of the learned content.…”

Section: Ethics In Education's Commonplacesmentioning

confidence: 99%

“…This outward move is accompanied by the hope provided by inspiration's rupture of autonomy. For Joldersma (2014), "struggling for justice as a real possibility means being animated by hope and being called to responsibility to act in moving toward inclusive communities that are marked by human flourishing" (p. 40). In other words, Joldersma believes the call to responsibility present in learning will result in a hope for a better world.…”

Section: Learningmentioning

confidence: 99%

“…(Wiggins, Clegg, & Ostenson, 2017, p. 1). Consistent with this emphasis on teaching and learning, I present a brief review and commentary on the book A Levinasian Ethics for Education's Commonplaces: Between Calling and Inspiration by Clarence W. Joldersma (2014). In the book, Joldersma argues that teaching is an ethical enterprise through which a hope for a better world is revealed.…”

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A brief commentary on A Levinasian ethics for education’s commonplaces: Between calling and inspiration by Joldersma.

Downs¹

2018

Journal of Theoretical and Philosophical Psychology

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With the renewed emphasis on teaching and learning across colleges and universities, there has been increased scholarship of teaching and learning. Clarence W. Joldersma addresses the ethics and justice in teaching and learning in his 2014 book. In his book, Joldersma claims that learning inspires the student to the call of justice, whereas teaching calls teachers to be responsible for students. He applies this analysis to argue that the curriculum, through teachers, encourages students to be responsible for the world revealed through disciplinary knowledge. He also argues that institutions can help enact justice as they navigate the many ethical responsibilities to the many different people that participate in colleges and universities. For Joldersma, the end goal of teaching, learning, the curriculum, and institutions is "the goal of individual and collective human flourishing, something marked by social justice" (p. 113). In the commentary, I argue that Joldersma's claims are too narrow, as he limits how teachers and students are called and inspired and how justice may be served.

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Section: Ethics In Education's Commonplacesmentioning

confidence: 99%

Section: Learningmentioning

confidence: 99%

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confidence: 98%

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A brief commentary on A Levinasian ethics for education’s commonplaces: Between calling and inspiration by Joldersma.

Downs¹

2018

Journal of Theoretical and Philosophical Psychology

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“…Así pues, la relación entre Lévinas y la educación no es una simple cuestión de transferir sus ideas al mundo educativo, sino ir acotando un nuevo modo de pensar la educación inspirándose en su filosofía (Joldersma, 2014;Strhan, 2012). Es como si Lévinas nos invitase a revisar lo que creemos, pensamos y hacemos en educación a la luz de su pensamiento.…”

Section: ¿Qué Significa Una Pedagogía Del Otro?unclassified

La pedagogía del otro: bases antropológicas e implicaciones educativas

2016

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Fecha de recepción: enero de 2016 Fecha de aceptación: marzo de 2016 RESUMEN El propósito de este artículo es analizar la antropología que subyace en el pensamiento de Emmanuel Lévinas como fundamento de la pedagogía del otro. Se comienza con la reflexión del otro como vía de acceso a la interpretación de lo humano. Se aportan argumentos que explican la crítica radical del yo como cogito y se descubren las características centrales de la antropología levinasiana: la relación con el otro como vía de construcción humana; esa relación es radicalmente heteró-noma; la presencia del otro es una exigencia que se convierte en responsabilidad. Esta antropología inspira otro modo de educar que repercute en la relación del educador y del educando. Se indican las condiciones necesarias que el educador debe asumir desde esta nueva perspectiva educativa. Por último, se señalan dos valores que dan consistencia a la relación educativa: la práctica del diálogo y el aprendizaje de la compasión.

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“…Developed by Rafal Włodarczyk (2009), the pedagogy of asylum is informed by his interpretation of Levinas's philosophy, and develops Levinas's concept of subjectivity as hospitality that welcomes another human being (Levinas 1969: 27), his insistence on responsibility for the Other, and his idea of ethics as first philosophy (Levinas 1998a: 1-11;Levinas 1991: 157-161). Because Levinas's thought has attracted a considerable interest from educational theory and philosophy for at least two decades now (see Egéa-Kuehne 2008;Zhao 2018), his notion of responsibility for and to the Other is undoubtedly well known (see Todd 2003;Strhan 2012;Biesta 2013;Joldersma 2014). Levinas's radically conceived responsibility of the Self for and to the Other and ethical sensitivity as the foundation of subjectivity, which receives the call of the Other from the outside, pose an educational challenge.…”

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Education for Critical Community and the Pedagogy of Asylum: Two Responses to the Crisis Of University Education

Koczanowicz

Włodarczyk

2021

Stud Philos Educ

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The current heated debate on the deteriorating status of the university raises a range of pertinent questions, including: What role can the humanities play in culture today in the face of the crisis of higher education? To answer this question, the authors begin by problematizing the relationship between culture, the humanities, and education. In the second part of the paper, they examine the changing role of the humanities in conjunction with the understandings of culture, and outline three salient ways in which culture is conceived of today. Subsequently, they focus on the loss of the dominant status that culture suffered when everyday life was discovered in modernity. In the third part, they argue that everyday life, or rather social representations of everyday life and its practices, are currently becoming the chief criterion for assessing culture, the humanities, and education. However, everyday life remains complex both in theoretical conceptualizations and in research observations. For example, everyday life harbors a range of risks and anxieties which are veiled by its own obviousness and reinforced by socialization. The authors conclude that, given this, everyday life in democratic societies calls for the work of understanding, support, affirmation, and criticism, in which the humanities can retain their superior status. In the fourth part, the authors discuss non-consensual democracy, critical community, and the pedagogy of asylum as the forms of organization and action that promote an auspicious interconnection of culture, the humanities, and education.

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A Levinasian Ethics for Education's Commonplaces

Cited by 20 publications

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A brief commentary on A Levinasian ethics for education’s commonplaces: Between calling and inspiration by Joldersma.

A brief commentary on A Levinasian ethics for education’s commonplaces: Between calling and inspiration by Joldersma.

La pedagogía del otro: bases antropológicas e implicaciones educativas

Education for Critical Community and the Pedagogy of Asylum: Two Responses to the Crisis Of University Education

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