Freire's philosophy of schooling is not a simple method but an organic political consciousness. The domination of some by others must be overcome, in his view, so that the humanization of all can happen. Authoritarian forms of schooling, in serving to reinforce the oppressors' view of the world, & their material privilege in it, constitute an hindrance to the liberation of human beings. The means of this liberation is a praxis, or method of action & reflection, which simultaneously names reality & acts to modify it. Freire criticized views that emphasized either the aim or subjective aspect of social transformation, & insisted that revolutionary modify takes place exactly through the consistency of a critical dedication in both word & deed. This dialectical unity is expressed in his formulation, "To speak a true word is to transform the world" (Freire 1996, p. 68).
Freire's educational project was conceived in solidarity with anticapitalist & anti-imperialist movements throughout the world. It calls on the more privileged educational & revolutionary leaders to commit "class suicide" & to struggle in partnership with the oppressed. Though this appeal is firmly grounded in a Marxist political analysis, which calls for the reconfiguring of systems of production & distribution, Freire rejected elitist & sectarian versions of socialism in favor of a vision of revolution from "below" based on the work of autonomous popular organizations. Not only does Freire's project involve a material reorganization of society, but a cultural reorganization as well. Given the history of European imperialism, an emancipatory schooling of the oppressed involves a dismantling of colonial structures & ideologies. The literacy projects they undertook in former Portuguese colonies in Africa included an emphasis on the reaffirmation of the people's indigenous cultures against their negation by the legacy of the metropolitan invaders.
Freire's work constitutes a rejection of voluntarism & idealism as well as determinism & objectivism. The originality of Freire's thought consists in his synthesis of a considerable number of philosophical & political traditions & his application of them to the pedagogical encounter. Thus, the Hegelian dialectic of master & slave informs his vision of liberation from authoritarian forms of education; the existentialism of Jean Paul Sartre & Martin Buber makes feasible his description of the self-transformation of the oppressed in to a space of radical intersubjectivity; the historical materialism of Karl Marx influences his conception of the historicity of social relations; his emphasis on love as a necessary precondition of authentic schooling has an affinity with radical Christian liberation theology; & the anti-imperialist revolutionism of Ernesto Che Guevara & Frantz Fanon undergird his notion of the "oppressor housed within" as well as his dedication to a praxis of militant anticolonialism.
Freire's pedagogy implies an important emphasis on the imagination, though this is not a facet that has been emphasized in writings about him. The transformation of social conditions involves a rethinking of the world as a specific world, able to being changed. But the reframing proposed here depends on the power of the imagination to see outside, beyond, and against what is. Over a cognitive or emotional potential, the human imagination, in Freire's view, can a radical and productive envisioning that exceeds the limits of the given. It is in this capacity that everyone's humanity consists, and for this reason it can never be the gift of the teacher to the student. , educator-student and student-educator work together to mobilize the imagination in the service of making a vision of a new society. It is here that Freire's notion of schooling as an ontological vocation for bringing about social justice becomes most clear. For Freire, this vocation is an limitless struggle because critical awareness itself can only be a necessary precondition for it. Because liberation as a objective is always underburdened of a necessary assurance that critical awareness will propel the subject in to the world of concrete praxis, the critical schooling must constantly be engaged in attempts to undress social structures and formations of oppression within the social universe of capital without a guarantee that such a struggle will bring about the desired results.
Freire's work constitutes a rejection of voluntarism & idealism as well as determinism & objectivism. The originality of Freire's thought consists in his synthesis of a considerable number of philosophical & political traditions & his application of them to the pedagogical encounter. Thus, the Hegelian dialectic of master & slave informs his vision of liberation from authoritarian forms of education; the existentialism of Jean Paul Sartre & Martin Buber makes feasible his description of the self-transformation of the oppressed in to a space of radical intersubjectivity; the historical materialism of Karl Marx influences his conception of the historicity of social relations; his emphasis on love as a necessary precondition of authentic schooling has an affinity with radical Christian liberation theology; & the anti-imperialist revolutionism of Ernesto Che Guevara & Frantz Fanon undergird his notion of the "oppressor housed within" as well as his dedication to a praxis of militant anticolonialism.
Freire's pedagogy implies an important emphasis on the imagination, though this is not a facet that has been emphasized in writings about him. The transformation of social conditions involves a rethinking of the world as a specific world, able to being changed. But the reframing proposed here depends on the power of the imagination to see outside, beyond, and against what is. Over a cognitive or emotional potential, the human imagination, in Freire's view, can a radical and productive envisioning that exceeds the limits of the given. It is in this capacity that everyone's humanity consists, and for this reason it can never be the gift of the teacher to the student. , educator-student and student-educator work together to mobilize the imagination in the service of making a vision of a new society. It is here that Freire's notion of schooling as an ontological vocation for bringing about social justice becomes most clear. For Freire, this vocation is an limitless struggle because critical awareness itself can only be a necessary precondition for it. Because liberation as a objective is always underburdened of a necessary assurance that critical awareness will propel the subject in to the world of concrete praxis, the critical schooling must constantly be engaged in attempts to undress social structures and formations of oppression within the social universe of capital without a guarantee that such a struggle will bring about the desired results.
Criticism
Since its first enunciation, Freire's educational theory has been criticized from various quarters. Naturally, conservatives who are against the political horizon of what is fundamentally a revolutionary project of emancipation have been rapid to condemn him as demagogic and utopian. Freire has faced criticism from the left as well. Some Marxists have been suspicious of the Christian influences in his work and have accused him of idealism in his view of popular consciousness. Freire has also been criticized by feminists and others for failing to take in to consideration the radical differences between forms of oppression, as well as their complex and contradictory instantiation in subjects. It's been pointed out that Freire's writing suffers from sexism in its language and from a patriarchal notion of revolution and subjecthood, and a lack of emphasis on domination based on race and ethnicity. Postmodernists have pointed to the contradiction between Freire's sense of the historicity and contingency of social formations versus his vision of liberation as a universal human vocation.
Freire was always responsive to critics, and in his later work undertook a system of self-criticism in regard to his own sexism. He also sought to create a more nuanced view of oppression and subjectivity as relational and discursively as well as materially embedded. However, Freire was suspicious of postmodernists who felt that the Marxist legacy of class struggle was obsolete and whose antiracist and antisexist efforts at educational reform did tiny to alleviate and often worked to exacerbateâ existing divisions of labor based on social relations of capitalist exploitation. Freire's insights continue to be of crucial importance. In the gesture of his turning from the vaults of official knowledge to the open space of humanity, history, and poetryâ the potential space of dialogical problem-posing educationâl Freire points the way for teachers and others who would refuse their determination by the increasingly enveloping inhuman social order. To think in that space when it is persistently obscured, erased, or repudiated remains the duty of truly progressive educators. Freire's work continues to be indispensable for liberatory schooling, and his insights stay of value to all who are committed to the struggle against oppression.
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