By C. Joldersma
Joldersma applies Levinas's ethics systematically to the commonplaces of schooling - instructing, studying, curriculum, and associations - and elucidates the position of justice and accountability and the that means of calling and idea in schooling.
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Additional resources for A Levinasian Ethics for Education's Commonplaces: Between Calling and Inspiration (The Cultural and Social Foundations of Education)
But hope is not a prayer for some metaphysical endgame at the end of time. Hope must be for the present. The animation of hope is come quickly, for we cannot wait any longer. We need justice now. The painfulness of pain caused by injustice cannot really be made up by some compensation in the distant future. ’ Levinas suggests, “retribution in the future does not wipe away the pains of the present” (Levinas, 2001a, p. 93). Justice delayed is injustice. Justice must be enacted in the present for it to be just.
Rather than continuity, hope is expecting disruptions to the present’s trajectory of leading to the foreseeable future. Hope means being convicted, from outside of those expectations, that the set of causal structures presently determining the world in its march to the foreseeable future will not define it. Hope involves a conviction that the unjust present situation will change despite the present trajectory of social and political forces. Hope is not rational, for it means being inspired by the possibility of change for the better in a rationally determined impossible-to-change situation.
Autonomy is not merely the goal of learning but is embedded in its very structure. Learning, on this construal, is portrayed as self-directed, originating from within. 0006 Learning another. Depicting learning as comprehending the world through constituting is not only a strength, but also a weakness. This model has difficulty showing how one is open to influences from a teacher or why that influence is ethical precisely because it depicts learning as self-learning, initiated from within. The conscious subject is a centered ego, an “I,” in which knowledge of the world is actively gathered or constructed (Joldersma, 2011a).