The Philosopher
Paulo Freire
The face
The background
- Nationality:
- Brazilian
- Schools:
- Christian socialism, Critical pedagogy, Marxism, Marxist humanism
- Branchs:
- pedagogy, Philosophy
- Period:
- 20th century
The synopsis
Paulo Reglus Neves Freire (1921–1997) was a Brazilian educator and Marxist philosopher whose work revolutionized global thought on education. He is best known for *Pedagogy of the Oppressed*, in which he reimagines teaching as a collaborative act of liberation rather than transmission. A founder of critical pedagogy, Freire’s influence spans literacy movements, liberation theology, postcolonial education, Marxism, and contemporary theories of social justice and learning. He is widely regarded as one of the most important educational theorists of the twentieth century, alongside figures such as John Dewey and Maria Montessori, and considered "The Father of Critical Theory."
Freire was born on 19 September 1921 to a middle-class family in Recife, the State Capital of Pernambuco in the Brazilian Northeast. He became familiar with poverty and hunger from an early age partly due to the effects of the Great Depression. In 1931, Freire moved with his family to Jaboatão dos Guararapes. His father died on 31 October 1934. Freire was raised Catholic and remained in the faith throughout his life.
During his childhood and adolescence, Freire ended up four grades behind, and his social life revolved around playing football with other poor children, from whom he claims to have learned a great deal. These experiences shaped his concerns for the poor and helped to construct his particular educational viewpoint. Freire stated that poverty and hunger severely affected his ability to learn. These experiences influenced his decision to dedicate his life to improving the lives of the poor: "I didn't understand anything because of my hunger. I wasn't dumb. It wasn't lack of interest. My social condition didn't allow me to have an education. Experience showed me once again the relationship between social class and knowledge."
Freire enrolled in law school at the University of Recife in 1943. He also studied philosophy, more specifically phenomenology, and the psychology of language. Although admitted to the legal bar, he never practiced law and instead worked as a secondary school Portuguese teacher. In 1944, he married Elza Maia Costa de Oliveira, a fellow teacher. The two worked together and had five children.
In 1946, Freire was appointed director of the Pernambuco Department of Education and Culture. Working primarily among the illiterate poor, Freire began to develop an educational praxis that had an influence on the liberation theology movement of the 1970s. In 1940s Brazil, literacy was a requirement for voting in presidential elections.
In 1961, he was appointed director of the Department of Cultural Extension at the University of Recife. In 1962, he had the first opportunity for large-scale application of his theories, when, in an experiment, 300 sugarcane harvesters were taught to read and write in just 45 days. In response to this experiment, the Brazilian government approved the creation of thousands of cultural circles across the country.
The 1964 Brazilian coup d'état put an end to Freire's literacy effort, as the ruling military junta did not endorse it. Freire was subsequently imprisoned as a traitor for 70 days. After a brief exile in Bolivia, Freire worked in Chile for five years for the Christian Democratic Agrarian Reform Movement and the United Nations Food and Agriculture Organization. In 1967, Freire published his first book, Education as the Practice of Freedom. He followed it up with his most famous work, Pedagogy of the Oppressed, which was first published in 1968.
After a positive international reception of his work, Freire was offered a visiting professorship at Harvard University in 1969. The next year, Pedagogy of the Oppressed was published in Spanish and English, vastly expanding its reach. Because of political feuds between Freire, a Christian socialist, and Brazil's successive right-wing authoritarian military governments, the book went unpublished in Brazil until 1974.
Following a year in Cambridge, Massachusetts, Freire moved to Geneva to work as a special education advisor to the World Council of Churches. During this time Freire acted as an advisor on education reform in several former Portuguese colonies in Africa, particularly Guinea-Bissau and Mozambique. In 1979, he first visited Brazil after more than a decade of exile, eventually moving back in 1980. Freire joined the Workers' Party in São Paulo and acted as a supervisor for its adult literacy project from 1980 to 1986. When the Workers' Party won the 1988 São Paulo mayoral elections in 1988, Freire was appointed municipal Secretary of Education. Freire is widely considered the grandfather of Critical Education Theory. Freire died of heart failure on 2 May 1997, in São Paulo.
The works
Pedagogy of the Oppressed
Cultural Action for Freedom
Unusual ideas about education
Education for Critical Consciousness
Conscientization
Education, the Practice of Freedom
Pedagogy in Process: The Letters to Guinea-Bissau
The Politics of Education: Culture, Power, and Liberation
A Pedagogy for Liberation, dialogues on transforming education
Freire for the Classroom: A Sourcebook for Liberatory Teaching
Literacy: Reading the Word and the World
We Make the Road by Walking, Conversations on Education and Social Change
Learning to Question: A Pedagogy of Liberation
Pedagogy of the City
Education and Community Involvement.
Pedagogy of Hope: Reliving Pedagogy of the Oppressed
We Can Reinvent the World.
Preface. In Pedagogy of Praxis, a dialectical philosophy of education
Letters to Cristina: Reflections on My Life and Work
Mentoring the Mentor: A Critical Dialogue with Paulo Freire
Pedagogy of the Heart
Pedagogy of Freedom: Ethics, Democracy and Civic Courage
Politics and Education
Teachers as Cultural Workers: Letters to Those Who Dare Teach
Pedagogy of Indignation
Daring to Dream, toward a pedagogy of the unfinished
Epilogue: Freire's Roots in his Own Words
Pedagogy of Commitment
Pedagogy of Solidarity
The quotes
Education is freedom.
Revolution is born as a social entity within the oppressor society.
Every society needs to examine itself in relation to other societies.
The oppressed, having internalized the image of the oppressor and adopted his guidelines, are fearful of freedom.
It is absolutely essential that the oppressed participate in the revolutionary process with an increasingly critical awareness of their role as subjects of the transformation.
I am an educator who thinks globally.
It's no sin to make a critical study of Brazil's reality. A small percentage own land. Most people don't.
How can the oppressed, as divided, unauthentic beings, participate in developing the pedagogy of their liberation?
It is not systematic education which somehow molds society, but, on the contrary, society which, according to its particular structure, shapes education in relation to the ends and interests of those who control the power in that society.
The trust of the people in the leaders reflects the confidence of the leaders in the people.
At a certain point in their existential experience, the oppressed feel an irresistible attraction toward the oppressor and his way of life. Sharing this way of life becomes an overpowering aspiration.
Manipulation, sloganizing, depositing, regimentation, and prescription cannot be components of revolutionary praxis, precisely because they are the components of the praxis of domination.
At times, I have been criticized by some philosophers of education, who place me in postures that they classify pejoratively as 'revolutionary.' But I have had the satisfaction of being invited to work in societies making progressive efforts without wavering. They were changing, and so they called on me.
Critical and liberating dialogue, which presupposes action, must be carried on with the oppressed at whatever the stage of their struggle for liberation. The content of that dialogue can and should vary in accordance with historical conditions and the level at which the oppressed perceive reality.
Education must begin with the solution of the student-teacher contradiction, by reconciling the poles of the contradiction so that both are simultaneously teachers and students.
Those truly committed to liberation must reject the banking concept in its entirety, adopting instead a concept of women and men as conscious beings and consciousness as consciousness intent upon the world.
Just as it is important in Latin America to discuss ideas that come from North America, I think it is interesting for North Americans to discuss ideas that come from Latin America or Africa and do not insert themselves into capitalist interests.