By Denise Egéa-Kuehne

This first book-length assortment on Levinas and schooling gathers new texts written particularly for this quantity via a world crew of students renowned for his or her paintings in philosophy, academic thought, and on Levinas. It offers an advent to a few of Levinas's significant subject matters of ethics, justice, wish, hospitality, forgiveness and extra, as its contributing authors deal with a few primary academic concerns similar to: what it ability to be a instructor; what it skill to benefit from a instructor; the function of language within the curriculum; literature, ethics, and schooling; ethical schooling and human family members in colleges; ethics of accountability and philosophical-pedagogical discourse; academic hospitality and interculturalism; unconditional accountability and schooling; instructing for participatory democratic citizenship; the pedagogy of peace; good judgment, rationality, and ethics; connecting instructing to spirituality.

Levinas regularly insisted that his objective was once to not supply "a program," and therefore, it isn't the cause of the authors to appear in Levinas's texts for a collection of directions, ideas, or precepts to be utilized to schooling. quite, this examine invitations educators, and researchers in philosophy and philosophy of schooling, to a considerate and demanding interpreting of Levinas, and to have interaction together with his targeted variety of research and wondering as they discover with those authors the need and the potential for considering schooling anew when it comes to ethics, justice, accountability, desire and faith.

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I then explore Levinas’s quest for justice and the tight link he establishes with responsibility. I conclude with a discussion of his “idea of a possibility” and the promise of an ideal of education. LOSS OF AXIOLOGICAL MARKERS AND RELIGIOUS REVIVAL As diagnosed by Nietzsche, a historical fracture occurred with the phenomenon of nihilism marked by the “death” of the Christian God and of supra-sensible ideals, and by a progressive shift to a “relativist” perspective. Following up on Nietzsche’s analyses, historians and researchers described a regression, even an eclipse, of the religious and the sacred in Western industrial countries as well as under the Communist regime (Gauchet 1999; Weber 1958).

This is also where Levinas sees—were one to forget the uniqueness and primacy of the other—the possible risk of “transforming the sublime and difficult work of justice into a purely political calculation” (1999, 170). However, it is important to note that this move from ethics to justice may not be linear if one reads the role of responsibility differently. Dudiak (2001) stresses that, in Otherwise than Being, Levinas claims repeatedly that the arrival of the third party on the scene of the intersubjective relation between I and the Other “is not an empirical fact,” but an essential structure of the other (Levinas 1981, 158–60).

However, after 1975, Kepel (1991) noted that a reaffirmation of religion ties “God’s return” to the collapse of diverse ideologies. The Christian, Jewish, or Islamic movements we have observed are inscribed in this dual perspective: first, they endeavor to name the confusion and disorder of the world as perceived by their adepts through the revitalization of a vocabulary and categories of religious thought, applied to the contemporary world. Next they elaborate projects to Levinas's Quest for Justice 27 transform the social order and make it conform to the injunctions and values of the Bible, the Koran, or the Evangels, for they only, according to their interpretation, can guarantee the coming of a world of Justice and Truth.

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