In order to understand the meaning of dialogical practice, we have to put aside the simplistic understanding of dialogue as a mere technique. Dialogue does not represent a somewhat false path that I attempt to elaborate on and realize in the sense of involving the ingenuity of the other. On the contrary, dialogue characterizes an epistemological relationship. Thus, in this sense, dialogue is a way of knowing and should never be viewed as a mere tactic to involve students in a particular task. We have to make this point very clear. I engage in dialogue not necessarily because I like the other person. I engage in dialogue because I recognize the social and not merely the individualistic character of the process of knowing. In this sense, dialogue presents itself as an indispensable component... (查看原文)
To achieve this goal, the oppressed must confront reality critically, simultaneously objectifying and acting upon that reality. A mere perception of reality not followed by this critical intervention will not lead to a transformation of objective reality—precisely because it is not a true perception. This is the case of a purely subjectivist perception by someone who forsakes objective reality and creates a false substitute. (查看原文)
The man or woman who proclaims devotion to the cause of liberation yet is unable to enter into communion with the people, whom he or she continues to regard as totally ignorant, is grievously self-deceived. The convert who approaches the people but feels alarm at each step they take, each doubt they express, and each suggestion they offer, and attempts to impose his "status," remains nostalgic towards his origins. (查看原文)
The insistence that the oppressed engage in reflection on their concrete situation is not a call to armchair revolution. On the contrary, reflection—true reflection—leads to action. On the other hand, when the situation calls for action, that action will constitute an authentic praxis only if its consequences become the object of critical reflection. (查看原文)
The method is, in fact, the external form of consciousness mani fest in acts, which takes on the fundamental property of consciousness—its intentionality. The essence of consciousness is being with the world, and this behavior is permanent and unavoidable. Accordingly, consciousness is in essence a “way towards” something apart from itself, outside itself, which surrounds it and which it apprehends by means of its ideational capacity. Consciousness is thus by definition a method, in the most general sense of the word. (查看原文)
While life is characterized by growth in a structured, functional manner, the necrophilous person loves all that does not grow, all that is mechanical. The necrophilous person is driven by the desire to transform the organic into the inorganic, to approach life mechanically, as if all living persons were things...Memory, rather than experience; having, rather than being, is what counts. The necrophilous person can relate to an object—a flower or a person—only if he possesses it; hence a threat to his possession is a threat to himself; if he loses possession he loses contact with the world...He loves control, and in the act of controlling he kills life. (查看原文)
Through dialogue, the teacher-of-the-students and the students-of-the-teacher cease to exist and a new term emerges: teacher-student with students-teachers. The teacher is no longer merely the-one-who-teaches, but one who is himself taught in dialogue with the students, who in turn while being taught also teach. They become jointly responsible for a process in which all grow. In this process, arguments based on "authority" are no longer valid; in order to function, authority must be on the side of freedom, not against it. Here, no one teaches another, nor is anyone self-taught. People teach each other, mediated by the world, by the cognizable objects which in banking education are "owned" by the teacher. (查看原文)
The goal will no longer be to eliminate the risks of temporality by clutching to guaranteed space, but rather to temporalize space...The universe is revealed to me not as space, imposing a massive presence to which I can but adapt, but as a scope, a domain which takes shape as I act upon it. (Pierre Furter) (查看原文)
...the object of the investigation is not persons (as if they were anatomical fragments), but rather the thought-language with which men and women refer to reality, the levels at which they perceive that reality, and their view of the world, in which their generative themes are found. (查看原文)
Any given society within the broader epochal unit contains, in addition to the universal, continental, or historically similar themes, its own particular themes, its own limit-situations. Within yet smaller circles, thematic diversifications can be found within the same society, divided into areas and sub-areas, all of which are related to the societal whole. These constitute epochal sub-units. For example, within the same national unit one can find the contradiction of the "coexistence of the non-contemporaneous."
Within these sub-units, national themes may or may not be perceived in their true significance. They may simply be felt—sometimes not even that. But the nonexistence of themes within the sub-units is absolutely impossible. The fact that individuals in a certain area do not perce... (查看原文)
被压迫者教育学的生命力来自于真正的、人本主义的（而非人道主义式的）慷慨，所以它呈现为一种人类的教育学（pedagogy of humankind）。教育学的出发点如果是压迫者的自我主义利益（这种自我主义披着温情主义虚假慷慨的外衣），并且使被压迫者成为人道主义的对象，那它本身就维护并体现了压迫。这种教育学就是一种非人性化的工具。这就是我们早就断言，被压迫者教育学不能由压迫者来建立，也不能由他们来实践的原因。压迫者一方面要维护自己的利益，而实际上却要实施这种解放教育，这在理论上是自相矛盾的。 (查看原文)
