Humanist ideas in education have been promoted by both Western thinkers and classical wisdom texts of Asia. Exploring this connection, I examine the educational philosophy of an iconic ancient Tamil text, the Thiruvalluvar Kural, by juxtaposing it with a contemporary humanist classic, Paulo Freire’s Pedagogy of the Oppressed. As this comparative study reveals, both texts offer humanist visions of relevance to education, politics, and society. Notably, however, the Kural takes what might be described as a more mainstream humanist stance vis-à-vis (...) Freire’s radical humanist approach. Nevertheless, both educational philosophies share a common humanist bond representing important breakthroughs within their own given contexts. More specifically, the Kural supports a shift in consciousness and social practices away from caste rigidity, superstition, and pre-humanist beliefs while Freire championed transitioning from rigid, top-down and alienating educational delivery models and economic systems to learning processes and societies that are more democratized, dialogic and egalitarian. (shrink)

Paulo Freire es una figura extraordinaria no solo para la educación brasileña, sino también para la educación latinoamericana y mundial. Sus contribuciones no se limitan a una obra escrita, mucho menos a un método, ni siquiera a un paradigma teórico; también refieren a una práctica y, de un modo más general, a una vida dedicada a la educación, una vida hecha escuela, o sea, una manera de ocupar el espacio de educador que lo llevó de viaje por el mundo entero (...) ‘haciendo escuela. Este libro es por sí mismo un símbolo de lo que un maestro puede provocarnos y del gesto material de dar una respuesta en nombre de sus efectos y afectos. (shrink)

This article is a translation, with accompanying comments, of an address given by Paulo Freire in 1985. Freire deals with his vision of the virtues necessary in a teacher. He considers eight virtue...

While theorizing in distinctly different times, distinctly different cultures, and under distinctly different circumstances, notable philosophical similarities can be drawn between John Dewey and Paulo Freire. This article focuses on two major themes evident in a sample of each philosopher's major works, democracy and experience, and draws theoretical comparisons between the way each philosopher approaches these concepts in terms of definition and application to educational and social practice. The author suggests that, despite some paradigmatic differences, the fundamental definitions and uses (...) of these concepts expressed by both philosophers are largely comparable and complementary. (shrink)

Paulo Freire's concept of conscientisation has been the subject of considerable debate since the early 1970s. The interpretation of conscientisation as a process of ‘consciousness raising’, whereby individuals move through a sequence of distinct stages, is widespread. This article critiques the ‘stages’ model and advances an alternative perspective on conscientisation. Rejecting an individualist view of critical consciousness, the author concentrates on the link between conscientisation and praxis, and reassesses Freire's ideal in light of the postmodernist notion of multiple subjectivities.

This paper addresses the issue of political correctness from a Freirean point of view. An identification of the range of areas to which the label ‘political correctness’ has been applied reveals a confusingly multifaceted term. The author concentrates on the key characteristics of intolerance, conformity, the impeding of questioning and criticism, the stifling of debate, and the denial of alternatives. Thus defined, ‘political correctness’ has no place in Freirean education.

Jacob Neumann provides a thoughtful reading of Paulo Freire in the 21st century: Education, dialogue, and transformation. His comments on the importance of contextualising Freire’s work and the value of openness in engaging Freirean ideas are insightful and helpful. His use of the term ‘apolitical’ is, however, rather more problematic. Drawing on points made in Paulo Freire in the 21st century, and with links to Freire’s wider philosophy and pedagogy, this article argues that education from a Freirean perspective is always (...) political. (shrink)

This paper addresses the issue of political correctness from a Freirean point of view. An identification of the range of areas to which the label ‘political correctness’ has been applied reveals a confusingly multifaceted term. The author concentrates on the key characteristics of intolerance, conformity, the impeding of questioning and criticism, the stifling of debate, and the denial of alternatives. Thus defined, ‘political correctness’ has no place in Freirean education.

The current dominant approach on the assessment of critical thinking takes as a starting point a conception of criticality that does not commit to any substantive view or context of meaning concerning what issues are relevant to be critical about in society or in life. Nevertheless, as a detailed examination of the identification of assumptions shows, when going from the theory of critical thinking to the praxis of producing and evaluating arguments, the critical person will inevitably make such commitments from (...) particular perspectives, using particular contexts of meaning. But then she may fail to take notice of relevant ones and may end up using her critical powers in a mercenary way. It is then proposed, in the context of assessment of critical thinking, to choose and use some privileged contexts of meaning, while making them available for critical scrutiny and allowing for the possibility that new ones be brought up by those being assessed. (shrink)

Paulo Freire and Lorenzo Milani are considered as key figures in a number of Southern European countries for providing signposts for a critical approach to education. In this paper I will view their ideas and biographical trajectories comparatively to glean some important insights for a critical pedagogy. The common theme throughout this comparative analysis is that of education for social justice based on critical literacy. The paper also deals with such themes as the relationship between education and politics, the relationship (...) between education and life, the collective dimension of learning and the ability to read as well as write the word and the world. (shrink)

Central tenets of Freirean philosophy and pedagogy are explored and applied to the emerging field of older adults’ learning, a sub-field of adult education. I argue that many of Freire’s concepts and principles have direct applicability to the tasks of adult educators working alongside marginalized older adults. In particular, Freire’s ideas fit comfortably within a critical educational gerontology approach as they challenge prevailing orthodoxies and provide a robust analytical framework from which radical adult educators can work effectively in promoting social (...) transformation. (shrink)

This thesis is a critical examination of the history of philosophies governing public education in the United States. The first half, chapters one through six, outlines American conceptions of the role of the school in relation to the state and to democracy. The second half is an account of critical progressive philosophies that have challenged the American status-quo since the independence. The main argument that I propose here is that the creation of an education system in America has followed the (...) philosophies of federalism and private democracy. These philosophies are economically centered and define the citizen in economic terms. Progressive educators have long questioned this definition and seek to redefine citizenship to describe participatory democracy, and communication based on experience and an ethic of care. (shrink)