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One cannot expect positive results from an educational or political action program which fails to respect the particular view of the world held by the people. Such a program constitutes cultural invasion, good intentions notwithstanding.

Paulo Freire

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Paulo Freire
Age: 75 †
Born: 1921
Born: October 19
Died: 1997
Died: May 2
Economist
Educator
Philosopher
Poet Lawyer
Teacher
Writer
Timochenko
Paulo Reglus Neves Freire
World
Respect
Educational
People
Views
Held
Pedagogy
Particular
Intention
Notwithstanding
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Action
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Political
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Cannot
Positive
Fails
Good
View
Cultural

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Faith in people is an a priori requirement for dialogue.
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I cannot be a teacher without exposing who I am.
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The oppressed want at any cost to resemble the oppressors. They call themselves ignorant and say the 'professor' is the one who has knowledge and to whom they should listen. Almost never do they realize that they, too, 'know things' they have learned in their relations with the world.
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Whether the teacher is authoritarian, undisciplined, competent, incompetent, serious, irresponsible, involved, a lover of people and of life, cold, angry with the world, bureaucratic, excessively rational, or whatever else, he/she will not pass through the classroom without leaving his or her mark on the students.
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The oppressors do not favor promoting the community as a whole, but rather selected leaders.
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The teacher is of course an artist, but being an artist does not mean that he or she can make the profile, can shape the students. What the educator does in teaching is to make it possible for the students to become themselves.
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Education must begin with the solution of the teacher-student contradiction, by reconciling the poles of the contradiction so that both are simultaneously teachers and students.
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In order for the oppressed to be able to wage the struggle for their liberation, they must perceive the reality of oppression not as a closed world from which there is no exit , but as a limiting situation which they can transform.
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Education is suffering from narration sickness.
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No reality transforms itself.
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The behavior and reactions of the oppressed, which lead the oppressor to practice cultural invasion, should evoke from the revolutionary a different theory of action. What distinguishes revolutionary leaders from the dominant elite is not only their objectives, but their procedures.
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For people, 'here' signifies not merely a physical space, but also an historical space.
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What if we discover that our present way of life is irreconcilable with our vocation to become fully human?
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Being tolerant does not mean acquiescing to the intolerable it does not mean covering up disrespect it does not mean coddling the aggressor or disguising aggression. Tolerance is the virtue that teaches us to live with the different. It teaches us to learn from and respect the different.
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The revolutionary's role is to liberate, and to be liberated, with the people--not to win them over.
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Any attempt to treat people as semihumans only dehumanizes them.
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A fact which is not denied but whose truths are rationalized loses its objective base. It ceases to be concrete and becomes a myth created in defense of the class of the perceiver.
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This book will present some aspects of what the writer has termed the pedagogy of the oppressed, a pedagogy which must be forged with, not for, the oppressed (whether individuals or peoples) in the incessant struggle to regain their humanity.
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Within the word we find two dimensions-reflection and action. If one is sacrificed even in part, the other immediately suffers. To speak a true word is to transform the world.
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It is in our incompleteness, of which we are aware, that education as a permanent process is grounded. Women and men are capable of being educated only to the extent that they are capable of recognizing themselves as unfinished.
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