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The intellectual activity of those without power is always characterized as non-intellectual.

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
Culture
Power
Without
Always
Characterized
Diversity
Activity
Intellectual
Justice

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Learning is a process where knowledge is presented to us, then shaped through understanding, discussion and reflection.
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True generosity consists precisely in fighting to destroy the causes which nourish false charity.
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There is, in fact, no teaching without learning.
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Because love is an act of courage, not of fear, love is a commitment to others. No matter where the oppressed are found, the act of love is commitment to their cause--the cause of liberation.
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The greatest humanistic and historical task of the oppressed: to liberate themselves.
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Only through communication can human life hold meaning.
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Faith in people is an a priori requirement for dialogue.
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There is no true word that is not at the same time a praxis. Thus, to speak a true word is to transform the world.
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I have never said, as is sometimes believed, or even suggested that lower-class children should not learn the so-called educated norm of the Portuguese language of Brazil. What I have said is that the problems of language always involve ideological questions and, along with them, questions of power.
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Authentic thinking, thinking that is concerned about reality, does not take place in ivory tower isolation, but only in communication. If it is true that thought has meaning only when generated by action upon the world, the subordination of students to teachers becomes impossible.
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Critical reflection on practice is a requirement of the relationship between theory and practice. Otherwise theory becomes simply blah, blah, blah, and practice, pure activism.
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The role of the educator is one of tranquil possession of certitude in regard to the teaching of not only contents but also of 'correct thinking.'
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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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The behavior of the oppressed is a prescribed behavior, following as it does the guidelines of the oppressor.
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Dialogue cannot exist without humility.
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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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It would be a contradiction in terms if the oppressors not only defended but actually implemented a liberating education.
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Liberation is a praxis: the action and reflection of men and women upon their world in order to transform it.
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The more people participate in the process of their own education, and the more people participate in defining what kind of production to produce, and for what and why, the more people participate in the development of their selves. The more people become themselves, the better the democracy.
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The trust of the people in the leaders reflects the confidence of the leaders in the people.
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