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 notion in schooling.

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Additional resources for A Levinasian Ethics for Education’s Commonplaces: Between Calling and Inspiration

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What Levinas seeks is something deeper, a notion of the subject that will contextualize and relativize the subject as autonomous. Inspiration is centrally associated with bodiliness, and in particular its standing openness and exposure to something incoming. To be inspired is to be affected by something from the outside, and to respond to that disturbance in an animated manner. In general, inspiration shows itself in the bodily responses of non-indifference to the other. The subject’s standing exposure is for Levinas a deeper notion of subjectivity, where the subject’s independence is relativized by its dependence.

I focus on the conditions that constitute learning’s ethical orientation. 0006  A Levinasian Ethics for Education’s Commonplaces ineffective studying. That is, my discussion is not a piece of psychologically or sociologically framed empirical educational research. Instead, it is a philosophical discussion of the ethical conditions that frame being taught by another. In developing these ideas, I rely on the ideas developed in the previous chapter. My focus on transcendent conditions gives a better understanding of the ethical orientation that grounds a learner’s relation when being taught by another, a teacher.

Inspiration for learning I have been arguing that although consciousness is undoubtedly involved in the process of learning, it is inspiration that gives learning its ethical orientation. I would like to approach this briefly from the angle of what Levinas calls hypostasis, something I develop more fully in the next chapter. 0006 Learning  achievement that involves living from what is outside oneself. Hypostasis means that one’s existence is always evanescent, that its continual emergence simultaneously involves fading away into the unknown desert of bare existence.

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