Migrant and refugee children live through a rupture that non-migrants will never know: they experience a reset of the circumstances of their lives (Haas, 2017). These children carry with them gifts of language, experience, family, and memory, but are often forced into conditions that fail to recognize their worth as such. The growing numbers of these children, a function of the destruction of homelands due to war and pervasive climate change, present education with urgent questions, including: What kinds of ethical dilemmas arise in caring for and educating these children? What constitutes the generational "passing on" of learning amidst such exponential heterogeneity? In this chapter, I draw upon two concepts to highlight the uniqueness of the migrant or refugee child's experiences. First, I discuss Heidegger's rendering of "thrownness" and facticity to better understand the ontological condition of migration. In his writing on Dasein in Being and Time, Heidegger (1996) delineates the qualities that characterize a human's unique being in the world. One dimension of Dasein highlights the facticity of our birth at this time and in this place, our thrownness into the circumstances of our unique lives. I argue that this aspect of thrownness is significant to understanding the fundamental disruption of migration as an ontological (and epistemological) upheaval. I contextualize this analysis by drawing on literature on thrownness in the multicultural condition (Lai, 2003), as well as facticity and colonialism (Marino, 2021; Price, 2021). Second, with a view to responding to the questions posed above, I turn to Levinas's (1979, 1989, 1998) thinking about "dwelling" to present education's responsibilities to these children and the possibilities of wisdom they entail, and to recast the horizon of presence and futurity. I suggest that Levinas's premise of ethics as first philosophy engenders responsibility expressed as vulnerability—not of the child, but of the countries, educators, and classrooms receiving them as the Levinasian Other. I further describe how Levinas's critique of Western philosophy opens the door for an intersubjective epistemology that holds us open to listening as the only pathway to wisdom. This has implications for learning, but also for how, through the potentials of education, migrant children might find the "freedom to move" (Ansems de Vries et al., 2017) as participants in, contributors to, and inheritors of their new societies. Finally, I assert that the ethical relation changes how we experience presence in the classroom and enlivens possibilities for a yet-to-be-imagined future.

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