The Politics of Education: Culture, Power, and Liberation by Paulo Freire

Author:Paulo Freire [Freire, Paulo]
Language: eng
Format: epub
Tags: EDUCATION, General
ISBN: 9780897890434
Google: TvzK9uKs4CIC
Publisher: Greenwood Publishing Group
Published: 1985-09-15T20:21:16+00:00

NOTES

1. This essay appeared in the Harvard Educational Review, vol. 40, no. 3 (August 1970): 452-477. The first two parts of this article also appeared in the May issue of HER.

2. Conscientization refers to the process in which men, not as recipients, but as knowing subjects achieve a deepening awareness both of the sociocultural reality that shapes their lives and of their capacity to transform that reality. See chap. 6.-Editor

3. On the distinction between men's relationships and the contacts of animals, see Paulo Freire, Educacao como practica da liberdade (Rio de Janeiro: Paz e Terra, 1967).

4. Transcendence in this context signifies the capacity of human consciousness to surpass the limitations of the objective configuration. Without this "transcendental intentionality," consciousness of what exists beyond limitations would be impossible. For example, I am aware of how the table at which I write limits me only because I can transcend its limits, and focus my attention on them.

5. " `Man, a reasoning animal,' said Aristotle.

`Man, a reflective animal,' let us say more exactly today, putting the accent on the evolutionary characteristics of a quality which signifies the passage from a still diffuse consciousness to one sufficiently well centered to be capable of coinciding with itself. Man not only `a being who knows' but `a being who knows he knows.' Possessing consciousness raised to the power of two . . . Do we sufficiently feel the radical nature of the difference?" Pierre Teilhard de Chardin, The Appearance of Man, trans. J. M. Cohen (New York: Harper & Row, 1965), p.224.

6. Marx rejects the transformation of reality by itself in his third thesis on Feuerbach, Karl :Marx: Selected Writings in Sociology and Social Philosophy, trans. T. B. Bottomore (New York: McGraw-Hill, 1964), pp.67-68.

7. In a discussion of men-world relationships during a circulo de cultura, a Chilean peasant affirmed, "I now see that there is no world without men." When the educator asked, "Suppose all men died, but there were still trees, animals, birds, rivers, and stars, wouldn't this be the world?" "No," replied the peasant, "there would be no one to say, this is the world."

8. We refer to behaviorism as studied in John Beloff's The Existence of Mind (New York: Citadel Press, 1964).

9. Karl Marx, Capital, ed. Frederick Engels, trans. Samuel Moore and Edward Aveling, (Chicago: Charles H. Kerr, 1932), p. 198.

10. "The tiger does not `de-tigerize' itself," said Ortega y Gasset in one of his works.

1 1 . See Teilhard de Chardin, The Appearance of Man.

12. Karl Marx, Capital.

13. This is proper to men's social relations, which imply their relationship to their world. That is why the traditional aristocratic dichotomy between manual work and intellectual work is no more than a myth. All work engages the whole man as an indivisible unity. A factory hand's work can no more be divided into manual or intellectual than ours in writing this essay. The only distinction that can be made between these forms of work is the predominance of the kind of effort demanded by the work: muscular-nervous effort or intellectual effort.

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