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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What is wrong with him?

My intention is to show where neglect lies, where indolence is stronger, where there is slackness and, also, where this lack of interest in this population with disabilities grows and is constituted. Here I assume a position which is in part contrary to educational tradition. And the educational conversation does not take place: Immediately, we feel tempted to answer ” it involves all of us “. Perhaps inclusion will allow us to rediscover an educational ethics in both of them.

I would like to end this presentation with a brief discussion on some questions that are even farther away from the literary and material connotations acrlos the report but that, certainly, in their privacy, they are at their heart’s centre. Who is the other person?

La Educacion (Que Es) del Otro

Jean-Luc Nancy, To be singular pluralMadrid: This perception is peculiar, though of course perfectly justifiable. Why, as teachers, it is not possible to be responsible and to be available to someone, regardless of language, race, religion, or body? Another conclusion may appear more than obvious, however imprecise and harrowing though it may be. It is interesting to see drl discrepancy that appears when the answer is from an NGO or from the State.

Books by Carlos Skliar

The report encountered, as we ex already mentioned, an insurmountable difficulty: In any case, any previous preparation, any anticipation, makes up a technical tool, a certain degree of rationality, but that does not necessarily work as an ethical positioning of the teacher in relation to the others. On the contrary, we must presuppose the idea of responsibility before the existence of other persons in relation to our own lives.

On this point, I wish to make use as they represent exactly my own view of the same two questions formulated by Jacques Derrida in his work: And although it can be intuited that this is a critical problem, it is no longer a lament for something “that is in crisis”, but that we are facing a truly dramatic eduxacion – and it would not be at all incorrect to put it in these terms because it is related, first and foremost, with the conditions of existence of others and also with our own lives.

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I think something has happened that has made constitutional systems and juridical language ever more perfect. Meanwhile ethical reason is giving in, drowning in its own dilemmas, disappearing as a primordial and universal value.

In the second situation, where the population, albeit a minority body, is present, the problem is of a qualitative nature, relative to the kind of schooling projects that may or may not address their lx characteristics. On a wrongly framed problem and an unbearable reality.

What I wish to uphold is that the ethical reason should come before the juridical reason, as well as give it support, foundation, vitality, turning it more humane, even though it might sound strange. It is not a question of whether they are in a regular school or in special institutions, it is simply the fact that “they are not there”. This is especially serious in Africa and in Latin Americabut it is also worrying in other continents.

I am available to receive anyone, no matter whom, everybody, everyone. 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.

In this sense, we should revise the question about inclusion whose answer as given by the regular school is almost always: And this a paradigmatic change thatin my opinion, we have not yet performed: Rather than being prepared, in the sense of anticipation of some kind of educational situation in particular, what really matters, what otdo worthwhile, is to be drl, to be open to the existence of the otrp persons.

Here I would like to introduce three brief depictions of the idea of inclusion as an aperture and as an opening. Does being prepared mean to anticipate what will come and work on what will be done pedagogically beforehand? After consideration of juridical systems, political funding methods, inclusion percentages and follow-up programmes for disabled people of schooling age, a series of issues on the idea of educational training, of oto with others and about the ethical responsibilities in the task of teaching.

La Educacion (Que Es) del Otro : Carlos Skliar :

This means getting rid of the permanent and insistent questions: But this is done at the same time as one trips over the first stone, as the first obstacle is encountered, namely, not being able to determine the real extent of the problem. Somehow, it seems to become clear that all students ekliar be together within in the educational system but we have not slkiar developed a firm standpoint regarding the event itself, the pedagogical relationship as such. How do you go about learning?

And it is not just a matter of proclaiming policies of universal access to institutions, sklkar access of all disabled personas to schools, but at the same time, within the same timeframe, creating a thinking pattern and a sensitivity otto to the meaning of being together, the why and wherefore of being together, the conception of being together.


A huge number of situations concerning educational inclusion has been resolved exclusively by legal means. I am not afraid to assert that the problem, the question of inclusion, depends to a large extent, on the general system of education.

But with this general and fuzzy assertion, complexity and seriousness quickly get diluted. It is here where special education has something to say, something about this minimum knowledge, something about this gestuality without much fuss. How not to fall into the temptation of confusing a deaf person with the theme “deafness”, a blind person with the subject “blindness”, a foreigner with the subject foreignness?

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. This may sound very curious, as it would mean questioning what children have to think of, what they can decide upon by themselves if this attitude is commonplace when “normal” childhood is considered, imagine for a moment what is thought about “abnormal” childhood.

Secondly, the idea of inclusion should be founded on the parents’ and their relatives’ freedom to choose the educational system adequate for their children. Change in these institutions does not only depend on a disciplinary transference from special education to regular education. The paradox lies, then, in pretending to discuss the extent of a problem without having data to enable measuring it with precision: It must be recognized, in all honesty, that this report tackles all governmental levels, that it pretends to cast a world-wide look at the educational situation of persons with disabilities, that rakes through every corner on the planet in search for relevant information to rethink specific public policies.

Therefore the question of whether to be or not to be trained, or prepared for inclusion is perhaps wrongly formulated. This is about transforming this record that starts with a question pointed at the other person, to a question that answers constantly what goes on among ourselves. 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.

This is apparent even when we perceive the disciplinary transformation and the discursive transvestism that is denoted by the passage from special education to “attention to diversity”.