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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.

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
Permanent
Educated
Aware
Capable
Incompleteness
Education
Unfinished
Process
Grounded
Women
Recognizing
Men
Extent

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Education is suffering from narration sickness.
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There is, in fact, no teaching without learning.
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A revolutionary leadership must accordingly practice co-intentional education.
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To simply think about the people, as the dominators do, without any self-giving in that thought, to fail to think with the people, is a sure way to cease being revolutionary leaders.
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It's really not possible for someone to imagine himself/herself as a subject in the process of becoming without having at the same time a disposition for change. And change of which she/he is not merely the victim but the subject.
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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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some may think that to affirm dialogue—the encounter of women and men in the world in order to transform the world—is naively and subjectively idealistic. there is nothing, however, more real or concrete than people in the world and with the world, than humans with other humans.
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Problem-posing education affirms men and women as beings in the process of becoming.
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True generosity consists precisely in fighting to destroy the causes which nourish false charity.
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The oppressors do not favor promoting the community as a whole, but rather selected leaders.
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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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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 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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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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For cultural invasion to succeed, it is essential that those invaded become convinced of their intrinsic inferiority.
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Implicit in the banking concept is the assumption of a dichotomy between human beings and the world: a person is merely in the world, not with the world or with others the individual is spectator, not re-creator.
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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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It is only the oppressed who, by freeing themselves, can free their oppressors.
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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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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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