Levinas and the Talmud

Chalier, Catherine; Critchley, Simon; Bernasconi, Robert

doi:10.1017/ccol0521662060.005

Cited by 14 publications

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“…El perfil docente identificado configura rasgos significativos que apuntan a una docencia en la que se comparten experiencias valiosas (Gárate y Ortega, 2015) y donde el estudiantado experimenta comprensión, afecto y respeto hacia la totalidad de lo que él es, rasgos que están en sintonía con lo dicho por Ortega Ruiz (2011). Otra cualidad deseable identificada que forma parte de esta propuesta pedagógica se orienta a que el profesorado mantenga un encuentro cercano en el que conoce a su estudiantado (Chalier, 1995) y se mantenga atento a las necesidades a las que debe responder (Pedreño et al, 2022).…”

Section: Discussionunclassified

La práctica docente en la educación básica en México: Una aproximación desde la Pedagogía de la alteridad

Osuna-Lever,

Becerra-Polio,

Medina-Barrios

2024

Act. Inv. en Educ.

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En el caso de México, educar en contextos de vulnerabilidad y afectaciones sociales ha llevado a buscar otras formas de aproximarse al estudiantado para mejorar las relaciones interpersonales en el aula. Así, la Pedagogía de la alteridad, en el ejercicio de la docencia, reconoce la individualidad del estudiantado y busca atender sus necesidades desde una perspectiva ética y antropológica. Las cualidades docentes que destaca esta propuesta, como categorías son la responsabilidad, la acogida, la esperanza, el testimonio y la compasión hacia el estudiantado. En esta investigación de corte cualitativo, diseñada como un estudio de caso biográfico, se entrevistó a 11 miembros del profesorado, quienes trabajan en el sistema educativo mexicano en el nivel de educación básica, con el objetivo de identificar elementos de la Pedagogía de la alteridad en su práctica docente. Las entrevistas se analizaron a partir de la técnica de análisis de contenido. Los resultados arrojaron la presencia de todas las categorías de la Pedagogía de la alteridad en el discurso, especialmente sobresalieron la responsabilidad, la acogida y la esperanza. De igual manera, en las unidades de análisis, se vieron reflejadas intenciones y acciones enfocadas en el fortalecimiento de la relación entre el personal docente y el estudiantado en su contexto social, personal y académico. Se concluyó que la práctica de la Pedagogía de la alteridad puede considerarse como una alternativa que impacte positivamente en la disminución de problemáticas relacionales en el aula.

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Section: Discussionunclassified

La práctica docente en la educación básica en México: Una aproximación desde la Pedagogía de la alteridad

Osuna-Lever,

Becerra-Polio,

Medina-Barrios

2024

Act. Inv. en Educ.

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“…He invites us in highly expressive terms -terms that are extravagant (Peperzak, Critchley and Bernasconi, 1996), hyperbolic (Ricoeur, 1992;Webb, 1999;Nuyen, 2001;Davies, 2004), insistently repetitive (Derrida, 2001) and sacrificial (Chalier, 2004) -to a phenomenological contemplation of the greeting, the face (more particularly the gaze or the smile), the caress or sexuality (Levinas, 1969). He tells us that under special circumstances, ethics can even be found in the happy barking of a stray dog (Levinas, 1963).…”

Section: The Ethics Of Emmanuel Levinasmentioning

confidence: 99%

“…In the temporal flux, our face-to-face encounters with the other result in a cut across time -a diachrony. Diachrony presents itself as time and awakening for Catherine Chalier (2004) "and is experienced as a relationship to the irreducible mystery of the otherness of the neighbour; a diachrony which keeps pace with what remains other and which, in the face-to-face with the other calls me and asks for me; time as vigilance and patience, time as awakening and disturbance" (Ibid, page 114).…”

Section: Diachronymentioning

confidence: 99%

The impossibility of corporate ethics: for a Levinasian approach to managerial ethics

Bevan

Corvellec

2007

Business Ethics: A European Review

108

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The moral philosophy of Emmanuel Levinas offers a prospectus of stark impossibility for any programme of business or corporate ethics. It differs from most traditional ethical theories in that for Levinas the ethical develops in a personal meeting of one with the other, rather than residing in some internal deliberation of the moral subject. Levinasian ethics emphasises an infinite personal responsibility arising for each of us in the face of the radical otherness of the Other. It stresses the imperious demand we experience in our humanity to be open to, prepared for and impassioned with that which we may not know, or recognise, about ourselves or about the other. Such a demand transcends our intellectual and/or rational potential, involving us in a carnal and somatic bodily experience of otherness. Consequently, it is questionable whether corporations can even be moral subjects in a Levinasian sense. We assert not only that corporations cannot deal with such a demand, but further that this helps to understand the failure of the business ethics project to date. If we are to speak of Levinasian ethics in any organisational setting, it cannot be a matter of corporate ethics but only a matter of individual managerial ethics. What such an ethics would be like is yet to be outlined and, as a contribution, we propose here a series of questions and injunctions. These questions and injunctions will explicate for individual managers some key terms of a Levinasian practice for which we will propose a vocabulary of otherness, responsibility, proximity, diachrony and justice. This vocabulary will provide managers with insights to an experience of alterity and may encourage them to experience the challenge of radical otherness and the irresistible call to a pre-ontological, timeless and infinite individual ethic.

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“…At the same time, she claims, the Talmudic commentaries may have inspired his thoughts about time, but in making this claim she is referring to diachronic time. 42 It is interesting that the commandment to call Abram Abraham, interpreted in this tractate, appears in the passage referring to the promise made to Abraham that I have quoted above. However, Levinas does not introduce his idea of fecund time into his discussion of this tractate, and limits his analysis to the perspective of diachronic time.…”

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confidence: 91%

The Torah of Levinasian Time

Lin

2011

The Heythrop Journal

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The topic of time is central to Levinas's philosophy. By examining aspects of the Biblical stories of Abraham and Moses compared with Greek myths, mainly that of Cronos devouring his children, this paper aims to show that Levinas's view of time, though certainly indebted to the Greek (i.e. philosophical) tradition, contains traces of Biblical experiences. Moreover, Levinas's interpretation of time will serve as a concrete demonstration of the way the Jewish experience enables Levinas to express his criticism of the philosophical‐Greek tradition.

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Levinas and the Talmud

Cited by 14 publications

References 0 publications

La práctica docente en la educación básica en México: Una aproximación desde la Pedagogía de la alteridad

La práctica docente en la educación básica en México: Una aproximación desde la Pedagogía de la alteridad

The impossibility of corporate ethics: for a Levinasian approach to managerial ethics

The Torah of Levinasian Time

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