La Educación (Que Es) Del Otro by Carlos Skliar at – ISBN – ISBN – Novedades Educativas – Report. El cuidado del otro de Carlos Skliar. PC. Paola Clavijo. Updated 18 April Transcript. EL CUIDADO. DEL OTRO. GRACIAS. Choose a template. “La educación es el lugar de la relación, del encuentro con el otro. Es esto lo que es en primer lugar y por encima de cualquier otra cosa. Es esto lo que la hace.
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Is it possible to teach how a person should live? That is why teachers perceive these transformations under the im possible demand of having to carry out heroic acts, huge exploits, excessive actions. Perhaps inclusion will allow us to rediscover an educational ethics in both of them.
In many educational institutions a process of inclusion has been started, but we are permanently obsessed by the subjects who are different. I think we should reverse the logic between thematic knowledge and relational pedagogical knowledge.
Something has happened, something that perhaps is related to the fact that we resign ourselves to implacable textual systems, flawless juridical systems, the invocation to reason by right and justice. Secondly, the idea of inclusion should be founded eduacion the parents’ and their relatives’ freedom to choose the educational system adequate for their children.
But it is also true that information collected in the sklar alludes to two very different issues: I have tried from the very beginning to state that the most serious problem is the huge number of disabled persons that are not part of the educational system.
The enormous effort that still has to be done becomes necessary in order to understand that education belongs to the child, it is not directed towards quue child, it belongs to him, it is his property. What do you want from us? This is the definition proposed by Jean-Luc Nancy 4: What is going on with his family?
It is true that in our countries this skliaf does not affect this population exclusively or peculiarly, for that matter. An inclusion proposal requires ew instrumentation of varied policies, that should be both integrated and enabled simultaneously. This must be highlighted, although it is probably common knowledge nowadays, because inclusive education does not refer uniquely to the basic education system, and it would be a discrepancy to create inclusion systems within a certain period of the institutional life of children and only then.
It is what is known as “lack of political will”. What does he have or what does he lack?
La Educacion (Que Es) del Otro : Carlos Skliar :
For this same reason, we understand that it is not s question of a kind of education based only on the inclusion of the subject in school syllabuses, even if most countries which answered the questionnaire have stated that this was their main policy, their main educational transformation. In any case, we should rather talk about being predisposed, or expressed in a more emphatic terms, we should talk about “being available”, in particular, in the sense of gainsaying and placing under suspicion the archetypical idea based on the belief of the existence of common, normal children.
I would like to end this presentation with two important questions that, caarlos my opinion, are at the heart, or pith, of the act of teaching and in consequence they are also concerned with inclusion. Why could he not, instead, be available and feel responsible? There have been painful situations in this sense: The idea of availability and responsibility is, unquestionably, of a clear ethical nature.
Now, to the question of dwl tradition and the excess of juridical reason, another problem has to be added and thought of, a problem for which I would like to coin the word differentiation.
Therefore, it is not simply a question of evaluating the situation of disabled persons, but rather to consider how, indeed, the extent of the problem is itself threatened by the extent of the lack of information. There are on our continent, financing levels that are relatively adequate but are not directly related to the content and aims of juridical texts on inclusion. I am available qus receive anyone, no matter whom, everybody, everyone.
In a certain way, we are here faced by a contradiction, in so far as only a juridical reason is wielded, but not a universal ethical formulation. The fact that some identities or identity features are considered different, suggests that there has taken place a certain kind of differentiation, i. In the first place, the temporality of the projecti.
In short, there is no pedagogic case if we fail to stress, if we do not place at centre stage the question of “what goes on between us”, replacing the question about “what happens to the other person”. These two questions 5 which education cannot fail to ask itself and others, regardless of what language they speak, what their bodies are like, or what is their way of learning.
What happens “between xarlos in inclusion cannot be analyzed in a simple manner in terms of fictitious calm, of constant harmonyof an immediate empathy and the solution of all conflicts, past or future.
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I think something has happened that has made constitutional systems and juridical language ever more perfect. I am not afraid to assert that the problem, the question of inclusion, depends to a large extent, on the general system of education.
What have you got? We have, unquestionably, advanced a lot in the juridical recognition or in the existence of a juridical system which is adapted, based on solid criteria, just, appropriate for the current world situation, both regional and local, of persons with disabilities. It is an ambiguous and contradictory relationship between the juridical reason and the ethical reason. There is one detail in particular, that even if it is not surprising, it brings about pain, pain I say, that comes from and represents part of the language of the ethical position that I have assumed, concerning the right to education of disabled persons in Latin America.