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A revolutionary leadership must accordingly practice co-intentional education.

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
Revolutionary
Leadership
Education
Practice
Must
Intentional
Accordingly

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Dehumanization, although a concrete historical fact, is not a given destiny but the result of an unjust order that engenders violence in the oppressors, which in turn dehumanizes the oppressed
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It would be extremely naive to expect the dominant classes to develop a type of education that would enable subordinate classes to perceive social injustices critically.
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As one might expect, authoritarianism will at times cause children and students to adopt rebellious positions, defiant of any limit, discipline, or authority. But it will also lead to apathy, excessive obedience, uncritical conformity, lack of resistance against authoritarian discourse, self-abnegation, and fear of freedom.
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True generosity consists precisely in fighting to destroy the causes which nourish false charity.
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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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... there are moments in which the teacher, as the authority talks to the learners, says what must be done, establishes limits without which the very freedom of learners is lost in lawlessness, but these moments, in accordance with the political options of the educator, are alternated with others in which the educator speaks with the learner.
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Education as the exercise of domination stimulates the credulity of the students.
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Education is an act of love, and thus an act of courage
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The oppressed find in the oppressors their model of 'manhood.'
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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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To speak a true word is to transform the world.
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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 intellectual activity of those without power is always characterized as non-intellectual.
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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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It doesnt hurt to repeat here the statement, still rejected by many people in spite of its obviousness, that education is a political act.
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At times, I have been criticized by some philosophers of education, who place me in postures that they classify pejoratively as 'revolutionary.' But I have had the satisfaction of being invited to work in societies making progressive efforts without wavering. They were changing, and so they called on me.
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I cannot be a teacher without exposing who I am.
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Although the teachers or the students are not the same, the person in charge of education is being formed or re-formed as he/she teaches, and the person who is being taught forms him/herself in the process. ...There is, in fact, no teaching without learning.
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No pedagogy which is truly liberating can remain distant from the oppressed by treating them as unfortunates and by presenting for their emulation models from among the oppressors. The oppressed must be their own example in the struggle for their redemption (Freire, 1970, p. 54).
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It is not possible to remake this country, to democratize it, humanize it, make it serious, as long as we have teenagers killing people for play and offending life, destroying the dream, and making love unviable. If education alone cannot transform society, without it society cannot change either.
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