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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I think we should reverse the logic between thematic knowledge and relational pedagogical knowledge.
Somehow, it seems to become clear that all students must be together within in the educational system but we have not yet developed a firm standpoint regarding the event itself, the pedagogical relationship as such.
Skliar, Carlos Should differences be included? There is a body of knowledge, for example, on childhood, that does not accept that the subject of study can replace by itself the pedagogical relationship with each girl or boy.
La Educacion (Que Es) del Otro: Carlos Skliar: Books –
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. From an ethical point of view there appears a very clear image, since “to open” presupposes an “aperture” or czrlos, an aperture or opening educaion the self repeated, enclosed to the other person, opening to what comes from the other person, opening to the other person’s existence.
This must be highlighted, although it is probably common knowledge nowadays, because inclusive education does not refer uniquely to the basic education system, and sklkar would be a discrepancy to create inclusion systems within a certain period of the institutional life of children and only then.
It is curious that up to not so long ago, when anyone pointed someone with his finger to identify a person who was different, what we all did was to evaluate the subject who was different, because we believed in this singling out that seemed to be specialized, well made and flawless.
Inclusion is assumed, in most cases, from the point of view of a set of indisputable rights: What is, then, the problem? The different are subjects that are pointed sklir, singled out, whose description is the result of a long process of differential construction and invention.
And it is not just a matter of educacionn policies of universal access to institutions, unrestricted sliar of all disabled personas to schools, but at the same time, within the same timeframe, creating a thinking pattern and a sensitivity associated to the meaning of being together, the why and wherefore of being together, the conception of being together. I think something has happened that has made constitutional systems and juridical language ever more perfect.
Books by Carlos Skliar
It “is” not an entity by itself, from itself, by its own definition. What have you got? Universidad Nacional de La Plata.
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. Sometimes when debates are carried out in legal terms, one tends to forget that rights are every person’s property, we are not the ones who enable or disable a given right, rights belong to every one of us, to any human being that should be ethically considered as preceding our own selves.
It must be remembered that the opinions regarding the alleged anachronism of special education were induced, amongst other reasons, precisely by virtue of hyper-specialization, i. I believe that these are three facets that although one of them looks more institutional, the other two are decidedly ethical.
A look beyond techniques in Special Education”, Barcelona: It is not incumbent on me nor am I in favour of stating what inclusion should be and I reassert it now, as this is the main conclusion drawn after an in-depth reading of the report: Kearney en La paradoja europea pp. I do not think I am wrong when I state that the report in question presents three broad ways of thinking about the possible meanings of inclusive education.
Will we be able to think about inclusion in terms of small gestures, rather than in terms of great feats that, in the end, render impossible the relationship of equality and difference? However, it is possible to affirm that most countries have had some resources in this sense, but they have only been used for the implementation of partial and insufficient mechanisms of teacher education and training.
Disability – Inclusion – Difference – Ethical responsibility Resumen: An inclusion proposal requires the instrumentation of varied policies, that should be both integrated and enabled simultaneously. In fact, in many schools from many different countries, inclusion seems to be associated specifically to a metaphor about opening the doors of schools, while exclusion, would be related with the opposite, i.
This is the first interesting point, as it allows to reveal to what extent juridical language answers or reflects on, in their language and structure, i.
And how are they doing, i. 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”. But it is not only a question of statistics, it is not a question of just knowing what the number of people we are referring to is, or to what extent this quantification announces a certain kind of problem.
When will you become responsible for your own life? What is your name?
El cuidado del otro de Carlos Skliar by Paola Clavijo on Prezi
Partly in contradiction to what I previously stated, I want to record that the origin of the word inclusion can be found in the Latin expression in-clauserei. I am available to receive anyone, no matter whom, everybody, everyone.
We live in an era characterized by over-abundance of juridical reason and oa clear lack ethical debate. 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.
Who is the other person? Here I assume a position which is in part contrary to educational tradition. We might speak about deafness, sub-Saharan immigration, drug-addiction, extreme e, it is true, but what would be important is to start conversing with these men and women, and for them to start speaking among themselves.
Whose problem is inclusion? I would like to mention that the act of “opening the doors” of the institution does not imply any moral virtue to boast about, it is rather an initial condition, an if I am allowed to make a pun unconditional condition.