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It is said that education is an activity to support one's "travel to seek after oneself". Then one should make one's identity more stable, gaining various unknown experiences and assimulating them to ...one's knowledge. But we often encounter the Other who cannot be assimulated to ourselves. If we take such situations into consideration, what image of identity can we draw? The purpose of this paper is to suggest the new image of identity-which I express as the "identity"-, based on Levinas's theory about the Other. First, I make clear how theorists in educational research in Japan and Germany has recieved Levinas's theory. Second, I compare Levinas's thory with Habermas's one from three following points of view which relate to each other; identity, vulnerability and the Other. Habermas thinks of identity as something which is constantly generated and kept in one's personality, as far as it works soundly, under the domination of the action of conatus. On the contrary, Levinas discusses the "identity" which is unfastened and swayed by "saying(le Dire)", as soon as it is generated, out of the domination of it. Habermas gives discourse, which is materialized by excluding the Other, an important role to make compensation for our vulnerabilities, while Levinas focuses on the fact that we expose ourselves to the Other in our vulnerabilities. The "identity" is a movement which disjoints oneself by being exposed the Other. When inspired with this idea, we can image the "identity" in which we are able to examine closely our own knowledge on the encounter with the Other.続きを見る
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Mendeley出力
KJ00000051544-00001