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Love as absolute challenge – also for education

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Rajský A.

Kultura i Wychowanie

2019

vol. 16

issue 2

89-98

The other (alter), through the lens of Levinas`s criticism of the same (neutrum), is always a unique other who stands up to any generalisation and homogenisation. According to a heteronomous schedule of ethics by E. Levinas, “face of the other”, presence of their personal Thou in the sphere of life of a moral subject, precedes own being of this subject by their calling for an answer. Uniqueness of interpersonal relationship and appeal of the exterior Thou challenges human to exclusivity and to infinite self-abandonment in favour of the other (challenges to love). This ethical horizon is not possible to be ever reached and closed, it is impossible in fact, too difficult to be accepted as a norm of everyday life, mainly life in a community, society, state. Presence of “the third” (the political) in the sphere of morality is posed as a theoretical problem: What kind of ethics should be designed in a society of many “others” where Thou is inevitably turned to He/She, included in socio-political structures and relationships of justice? Is it possible to talk about some continuum between the relationship to the other and the relationship to a community? The final part of the paper seeks to answer these questions and pedagogical implications of demands of love in moral education are pointed out.

Ad unum vertere? Education as con-versio from multitude

100%

Rajský A.

Kultura i Wychowanie

2018

vol. 14

issue 2

25-35

Complexity and universal validity of knowing became a reason and aim of intellectual effort expressed in the notion philo-sophia. Advantages of universalism can be summarised into several elements: the concept of human nature, ontological fundament of human dignity and their ethical demands, regardless of individual differences. On the other hand, universalism hides within itself an ever-present germ of potential destructivity, when, in the name of the „universal truth,” a factual and inhumane exclusion of certain individuals and groups from the community of those who „deserve” dignitas humana occur. Slovak philosopher of culture Ladislav Hanus (1907-1994) in his work Principle of Pluralism (manus. 1967, publ. 1997) defines the “organic pluralism” – pluralism has two basic tasks: 1. toward multitude (to see, accept and assess all plurality elements of a community), 2. toward unity (to lead multitude to unity – to “integrate” it). Unity stated here is not a totalitarian, homogenising, centralistic unity (a unity of the “herd” or a “state of termites”), it is an organic unity. Hanusian “organic pluralism” connects and integrates multitude (a human as an individuum in plurality of those similar to them), which is its quantitative dimension, with organicness (a human as a person, a human-in-relationship-with-others), which is its qualitative dimension. Development of a person takes place by a gradual and purposeful interweaving of quantity with quality and this activity is called education, or con-versio from multitude.

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2 Kultura i Wychowanie

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Love as absolute challenge – also for education

Ad unum vertere? Education as con-versio from multitude