CARLOS SKLIAR LA EDUCACION QUE ES DEL OTRO PDF

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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If the first question to be reformulated is related to formation tradition and thematic compartmentalization, the second one should be orto to another kind of things, even if their effects might be similar in some degree. Far from this situation the idea of being together entailed by inclusion should always imply affection. 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.

Personally, I believe it is impossible to know, to feel and to be prepared for what might come. 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 3.

What can the expressions “to be prepared” and “not to be prepared” mean? Immediately, we feel tempted to answer ” it involves all of us “. Skliar, Carlos Should differences be included? And then to be able to think, as I mentioned earlier: 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: The word sleepless acquires here an important relevance as some people affirm that the ethical subject is the one who cannot “sleep”, who cannot “rest”, when he knows that the existence of the other is threatened 2.

Concerning Latin America, the right to education and the schooling situation of persons with disabilities. Change in these institutions does not only depend on a disciplinary transference from special education to regular education.

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What can be construed from this affirmation in relation to a supposed “knowing what to do” before every child, every body, every language, each learning process, each way of being in the world?

I think we should reverse the logic between thematic knowledge and relational pedagogical knowledge. 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.

Many countries which are vigorously facing this question, have decided that it all depends on a good education, a good training in the domain of inclusion, trying to give a new and different meaning to what is commonly meant by “being prepared”.

: Carlos Skliar: Books

I believe, in particular, that relational knowledge comes before disciplinary knowledge, but the reverse is not true: Disability – Inclusion – Difference – Ethical responsibility Resumen: 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.

Except for a few specific cases, this is the sharp image of the current situation, on which we must insist with sufficient force. 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. But with this general and fuzzy assertion, complexity and seriousness quickly get diluted.

Or, expressed in a different – perhaps healthier – way, there is no accompaniment in school life for this population, except for a few countries like Costa Ricaand, albeit in a different sense, Cuba.

An inclusion proposal requires the instrumentation of varied policies, that should be both integrated and enabled simultaneously.

On the contrary, we must presuppose the idea of responsibility before the existence of other persons in relation to our own lives. That is why teachers perceive these transformations under the im possible demand of having to carry out heroic acts, huge exploits, excessive actions. This may sound very curious, as it educadion 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.

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Jean-Luc Nancy, To be singular pluralMadrid: What is happening – pedagogically speaking – between us.

El cuidado del otro de Carlos Skliar by Paola Clavijo on Prezi

Therefore, the debate on the need of a specific or general formation in my opinion must be put aside, it is a kind of discussion that overflows or rather precludes the fundamental discussion. It is an ambiguous and contradictory relationship between the juridical reason and the ethical reason. 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.

This edjcacion proposes an ethical reinterpretation of the right to education of persons with disabilities, with emphasis being made on the situation in Latin America. Here I assume a position which is in part contrary to educational tradition.

Books by Carlos Skliar

We live in an era characterized by over-abundance of juridical reason and a clear lack ethical debate. 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. This is said to be a process of “differentiation”, i.

Does being prepared mean to anticipate what will come and work on what will be done pedagogically beforehand? 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?

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”. Let us focus, then, on that triad, this sort of triple affirmation over what takes up the sense of educational inclusion: