The Responsibility For The Other

The responsibility for the other

Introduction

The responsibility for the other cannot be a single act of pity and specific generosity, but must be an ethical imperative, an obligation of each individual to respond to the call of the most fragile. Being responsible is being active to the requirement of the need and providing an adequate response from the same dignity. For Hans Jonas, it is the duty of care for another being.

The responsibility for the other manifests itself as solidarity, the opposite would make us irresponsible and accomplices in the cruelty of injustices. Responsibility is mine. The self always has more responsibility than everyone else, Levina

Developing

We are social beings, that we are part of an unequal society, therefore solidarity should not be an act of compassion, but a moral obligation, that is part of human behavior, for the construction of the self within society, for society, forget it as fair as possible. No one is done alone, but we do with the other, as human beings need ourselves, and in that opening to the other is where we are going to form our self.

And it is not just being responsible for nearby beings, but also those who are part of the world that encompasses us, Bauman says, we cannot be sure of our moral innocence when other human beings suffer humiliations, suffering or pain, we cannot appealthat we do not know or that we cannot do something to relieve the fate of those who suffer

In today’s society, the academic training of students is more important than learning moral values.

AND. Levinas considers the need to take into account the other in the teaching and learning project, assumes that human ethics and morality do not originate in oneself, but in the other.

Bárcena and Mèlich, say that the challenge is the establishment of an ethical educational relationship within the framework of the otherness that is capable of preserving personal identity, how to continue being a self in the otherness of a you without being diluted, diluted, that you.

The challenge of the educational project must encompass moral values, in order to grow in humanity and solidarity, to guarantee equal opportunities, regardless of the individual’s origin. For years an integral training has been demanded, which includes everything related to education in values,

Different authors have conceptualized and nuanced this perspective derived from the theory the alterity of Levinas, hospitality ethics, pedagogy of the response, pedagogy of the uncertain, pedagogy of the other or pedagogy of the us.

The most developed characteristic of our society is the individualization of the individual. Individuals increasingly hermetic to the suffering of others, solidarity within society is weakening and social relations have become economic and commercial relations, in this type of society with hermetic individuals, it tends to be a society where each individual only thinksin the.

In this context, ethics and education play a fundamental role for the construction of a society where it helps the other is fundamental. Human formation must be composed of academic and moral formation and all this is part of the educational process.

A competitive teaching should know how to mix academic success with the teaching of ethical values, which allow the individual to show themselves in a responsible and supportive way. Educating should no longer be to instruct, also give importance to the values that a human being will make subject to morality and capable of interacting with the other, putting themselves at their level. There is no education without ethics. What distinguishes the education of indoctrination, is precisely that the first inevitably has an ethical component.

For Schopenhauer there is ethics when there is a compassionate response to the vulnerability situation of the other. There will also be education and not only instruction, when the educator welcomes the other, taking charge of him, without waitingfor the other and dependent on the other, as opposed to Kant’s ethics, which explains the human being as a being in himself and for himself.

Education should not be understood outside ethics and the responsible relationship to the person of the other. It is no longer possible to continue practicing as obvious the typical educational actions oriented by that idea of autonomy of the rational and emancipated subject that has been serving as justification in the humanity project.

It must be education together with ethics that breaks the hermeticism of the self, to be part of the other. Out of ethical education, it would not be responsible for educating that it allows otherness with the other. Donation and reception relationship. Through education in ethics the self gives the primacy to the other and this transforms us into moral subjects, capable of listening and hosting with respect to the other. This encounter with the other is done from equal dignity, from moral superiority it is not possible to be responsible for the other.

conclusion

Education is an act of love, education is the point where we decide if we love the world enough to assume a responsibility for him and thus save him from ruin … the relationship with the other is a love relationship, since wewe put in their circumstances and suffer with their suffering. For this, an ethical education is essential, and ethics is compassion with the other, is to put in its place. There will be a only question that awaits answer, but there will be no education yet.