What it is to think outside? Totality and Infinity, one of the most important works of Emmanuel Levinas, is an attempt to answer this question, as its subtitle - ‘an essay on exteriority’ - indicates. For Levinas, the outside appears in the form of the alterity of the other, which I can reach towards but never reach. It is from this point that the radicality of Levinasian ethics comes to the fore. Ethics is to be understood not as a matter of attaining coming to understand moral principles or acquiring a set of virtues but rather as an orientation toward the other.
Levinas has been widely discussed in education, with regard, for example, to social justice, to literature education, to religious education, and even to subject matter (see for example Standish 2002; Todd 2007; Eppert 2011; Strhan 2012). While some discussions relate more to the direct application of Levinas’s philosophy to educational contexts, others are concerned more with preserving its radical ethical dimension as such and are less explicitly practical. Yet, on the other hand, and in reaction against such readings of Levinas in philosophy of education, Alistair Miller questions whether this work is useful at all. In his recent paper ‘Levinas: Ethics or Mystification?’, Miller doubts whether Levinas’s philosophy can, in any way, be helpful when it comes to the practical matter of ethical decisions. He argues that the ethics of the other is ‘more likely to generate an esoteric discourse; instead of practical solutions, consoling utopian visions of the abolition of injustice and oppression; and instead of rational argument, poetic imagery and mystical incantation’. From Levinas, then, there can be no ‘practical inferences – philosophical, ethical, educational and political’ (Miller 2017, 526).
The aim of this paper is to read Levinas against this indictment by Miller. Far from being a matter of mystical incantation, as Miller puts it, Levinas’s philosophy provides an ethical ground for ethics beyond the binary classification of the empirical and the transcendental. My purpose is not only to discuss moral education (as a part of the curriculum) but also to think of the ethical dimensions of teaching and learning themselves. I particularly question dominant discourses of education particularly in relation to the idea of the educated person. According to Levinas, it is by confronting the infinite distance between oneself and the other – exteriority – that we come to infinite responsibility. And this leads us to an alternative concept of human subjectivity, within a dynamism rather than confined to an enclosed self. Thus, such concepts as autonomy, identity, therapy or citizenship will be re-considered.
Education seems to be in a pendulum swing between the idea of the rational autonomous self (which puts the emphasis on rationality and which Miller seems to be celebrating) and education as therapy (where the emphasis is on the development of happy persons, partly as a reaction to the former). At some point these feed into the discourse of consumerism and capitalism (the requirement to be a ‘good consumer’, the reduction of human beings to ‘human resources’, the precept that you should ‘do what you want to do’, and so on). Is there any space, in such a context, for us to be broken open to infinity – the infinite responsibility toward the other? Working with the alternative concept of human subjectivity that Levinas offers, the present paper attempts to open up new possibilities for thinking about ethics and education. This is to think ethics as a condition of education – i.e., ethics before education.