2. • Paulo Freire
• Ideology
• Resources of Hope
• Love
• Education
• Praxis
• Authority and Freedom
• Criticisms
3. • 1921.9.19 - 1997.5.2
• Brazilian educator, philosopher
• Influential theorist of critical
pedagogy
• Bring literacy to Third World
countries
• Lawyer, language teacher, adult
educator and workers’ trainer, Director
of the Department of Cultural
Extension of the University, and
special educational advisor to the
4. • Education as the Practice of Freedom (1967,1974)
• liberating education
• mutually created dialogue
• Pedagogy of the Oppressed (1970)
• the oppressed becomes liberated and begins to question every
aspect of society.
• He argued for system of education that emphasizes learning as
an act of culture and freedom.
• Critical Consciousness (Conscientization)
• a process by which the learner advances towards critical
consciousness
5. • Relive and excavate the process and journeys
• Hope and hopelessness. Concrete entity
• Revolution activities, repudiates evolutionary economic
determinist theory
• History is the time and space of possibility
• Hope about the possibilities to take chances and improve their
lives
• literacy = critical consciousness = revolution
• Interests of capitalism and
• Economic conditions in processes of social change
6. • Love, core of educational process
• Love, driving progressive
• The essence of dialogue
• Authentic Revolutionaries.
愛
사랑
αγάπη
renmen
l'amour
الحب
Liebe
imħabba
love
7. Educators should engage with the system and
be tactically inside and strategically outside the
system.
Freire touches on the role of social movements
as important vehicles for social change.
Freire insisted that education should not be
romanticized and that teachers ought to engage
in a much larger public sphere.
8. Freire regarded praxis as a central concept in
question.
Praxis constitutes the means of gaining critical
distance from one’s world of action to engage in
reflection geared toward transformative action.
9. Authority is necessary to the freedom of the
students and my own. The teacher is absolutely
necessary. What is bad, what is not necessary, is
authoritarianism, but not authority.
The educator’s directivity should not interfere
with the creative, formulative, investigative
capacity of the educand.
10. His talking books broach many subjects but not
always in the depth required.
Freire overemphasized on popular culture.
He produced one book too many, and there is
quite a lot of repetition across these books.
11. "Education either functions as an instrument which is used to facilitate
integration of the younger generation into the logic of the present
system and bring about conformity or it becomes the practice of
freedom, the means by which men and women deal critically and
creatively with reality and discover how to participate in the
transformation of their world."
— Paulo Freire (Pedagogy of the Oppressed)
"It is not the unloved who initiate disaffection, but those who cannot
love because they love only themselves. It is not the helpless,
subject to terror, who initiate terror, but the violent, who with their
power create the concrete situation which begets the 'rejects of life.'
It is not the tyrannized who initiate despotism, but the tyrants. It is
not those whose humanity is denied them who negate humankind,
but those who denied that humanity (thus negating their own as
well). Force is used not by those who have become weak under the
preponderance of the strong, but by the strong who have
emasculated them."
Editor's Notes
His theories that have been used, principally in Third World countries, to bring literacy to the poor and to transform the field of education.
Freire's construct overlaps with Marxist (social democratic) and Christian views of organizing for social change.
Pedagogy of the Oppressed, I found the author’s views to be very valuable in inspiring the masses of Brazil. Freire does not simply write his book for only the wretched of South America but his book contains some fundamental references for societal change in the context of education.
compares and contrasts the lives of uneducated peasants and the lives of the educated Brazilians. He argues that the uneducated will only live in ignorance when there is not an alternative to explore knowledge. He believes that once the uneducated becomes educated, the possibilities of making a contribution in his or her community are limitless. He explains that an oppressed person can only accept oppression as an acceptable means of life since oppression is the only form of life that has been introduced to him or her. I like the most was the part in which he argues that the oppressed becomes liberated and begins to question every aspect of society. Now the oppressed and the oppressor have joined hands to mutually find their liberation. This mutual process begins the journey of self-fulfillment and inquiry. Throughout this and subsequent books, he argues for system of education that emphasizes learning as an act of culture and freedom.
an opportunity to relive and excavate the process and journeys which directed the development of his pedagogical thought.
Revolutionary activities for social transformation
Rather, hope is an active force which is imperative to the success of problem-posing education and the conscientization process. Conversely, hopelessness is a “concrete 具體的entity 本質" (p. 8) created by economic, historical and social forces of oppression, and is intensified in the absence of a "critical knowledge of reality" (p. 30).
According to his comments in Pedagogy of Hope, he was recruited by Grenadian government officials to put together their literacy projects and made two visits to Grenada two visits to Grenada in Latin America
comprehension of oppression is "indispensable" (p. 31) to a new vision of the world based on justice and freedom. Hope helps us to "understand human existence, and the struggle needed to improve it.." (p. 8).
Greater emphasis role of Economic conditions in processes of social change
people more hopeful about the possibilities to take chances and improve their lives
Love as the essence of dialogue, "If I do not love the world--if I do not love life--if I do not love people", Freire declares, "I cannot enter into dialogue
Freire believes love for the people can mediate an ethical stance which must strike beyond class borders. A loving curriculum is thus transcendent, beyond traditional political bounds.
The trust f Human Being and the desire to help create “ a world in which it will e easier to love”
Christian Overtone ( 泛音,暗示), Freire's premise for fighting oppression seems to be a synthesis of the Christian precept of "love thy enemy,
“Didn’t hesitate to recognize the capacity of love as an indispensable condition for authentic revolutionaries. “
"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 (Pedagogy of the Oppressed)
