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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.
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
Critical
Pure
Theory
Requirement
Relationship
Blah
Becomes
Activism
Simply
Requirements
Practice
Reflection
Otherwise
More quotes by Paulo Freire
Indeed, the interests of the oppressors lie in 'changing the consciousness of the oppressed, not the situation which oppresses them.
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The intellectual activity of those without power is always characterized as non-intellectual.
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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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Only through communication can human life hold meaning.
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Whereas banking education anesthetizes and inhibits creative power, problem-posing education involves a constant unveiling of reality. The former attempts to maintain the submersion of consciousness the latter strives for the emergence of consciousness and critical intervention in reality.
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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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Through dialogue, the teacher-of-the-students and the students-of-the-teacher cease to exist and a new term emerges: teacher-student with students-teachers.
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No one can be authentically human while he prevents others from being so.
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The greatest humanistic and historical task of the oppressed: to liberate themselves.
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The unfinished character of human beings and the transformational character of reality necessitate that education be an ongoing activity.
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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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I cannot be a teacher without exposing who I am.
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The former oppressors do not feel liberated. On the contrary, they genuinely consider themselves to be oppressed.
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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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How can the oppressed, as divided, unauthentic beings, participate in developing the pedagogy of their liberation?
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This pedagogy makes oppression and its causes objects of reflection by the oppressed, and from that reflection will come their necessary engagement in the struggle for their liberation. And in the struggle this pedagogy will be made and remade
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