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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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.

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

And this a paradigmatic change thatin my opinion, we have not yet performed: People might say that there is no contradiction whatsoever, that the ethical reason and the juridical reason might be allies, moving as conjoined entities. Notwithstanding, the report swiftly changes its narrative style as it leaves aside, in part, the idea of inclusive “morals”, and grows in complexity as it incorporates, not more and more laws, more and more official texts, more and more formulae or techniques, but the concrete subjects of educational action: From the point of view of the political time frame, it is understandable that all efforts should have been directed to the access of the population to the educational system.

Now, to the question of formative tradition and the excess of juridical reason, another problem has to be added and thought of, a problem for which I would like to coin the word differentiation. In this sense, we should revise the question about inclusion whose answer as given by the regular school is almost always: 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.

Notions of disability 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. 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.


I say it in all honesty, assuming all the responsibility, because when we evaluated training and education projects, where it was necessary to know exactly what “to be prepared” meant, those sessions created in the end a large number of obstacles to the taking in of this population.

One must emphasize the idea that rather than to be prepared, trying to anticipate, unsuccessfully, what might turn up, one must be available and be responsible.

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 being with others and about the ethical responsibilities in the task of teaching. However, what nowadays is being questioned is not the subject who is different but rather the one who is pointing at him.

La Educacion (Que Es) del Otro

However, it is possible to affirm that most countries have had drl resources in this sense, but they have only been used for the ootro of partial and insufficient mechanisms of teacher education and training 3. 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.

Someone might say, and justly so, that the first step is to “force” once for all the access of this population to educational institutions.

It is an ambiguous and contradictory relationship between the juridical reason and the ethical reason. Of course, childhood, adolescence and youngsters have been made dfl of study.

Has educational inclusion anything to do with equality and with difference? 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.

In the scholar tradition there seems to persist a marked attachment to thematic compartmentalization, as when people “talk” about drugs, or about drug-addicts, but nobody speaks with them. We cannot be together without developing mutual affection. Even so, they refer to qud different instances of inclusion: Let us focus, then, on that triad, this sort of triple affirmation over what takes up the sense of educational inclusion: This is said to be a process of “differentiation”, i.


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”.

It is clear that the question of financing of public policies in education must be the object ksliar careful discussion. The right of persons with disabilities to education.

Books by Carlos Skliar (Author of No Tienen Prisa Las Palabras)

And how are they doing, i. This question might not be related to the specific preparation for looking after subjects with certain characteristics, stripping them of the excessive halo of mystery that surrounds some groups, as long as it does not become necessary for the teacher to hyper-specialize in a given subject.

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. A theoretical and historical revision in greater detail should be made around this question; however there is educaacion feeling that in most countries, inclusion has been the result sducacion direct and exclusive action by special education bodies.

The percentage of disabled persons of school age that effectively are within the educational system is extremely small, regardless of whether this system sets out a sharp division between special and common education, or if it comprises a unique student body in its general system of education. What have you got? The first one, that in the recent past might have been considered as typical in special education, is related to the teaching of how to live, i.

I am not afraid to assert that the problem, the question of inclusion, depends to a large extent, on the general system of education.