Paulo Freire对教育有何看法？

by特里·希克（Terry Heick）

保罗·弗雷雷（Paulo Freire）的教育哲学将教育描述为全面，也就是说，“对”学生的智力，社会学和政治同化的积极过程。作为回应，弗里雷将重点从机构转移到人民以及这些机构及其实践的潜在影响。

这进一步表明，教育应该成为对话 - 学习系统与参与这些系统的学生之间的持续互动。这也确实是作为零件系统的教育，并以全面的因果关系来看整个过程。

没有真正解放的教学法可以通过将他们视为不幸的人并通过压迫者中的仿真模型来远离被压迫者。被压迫者必须是他们在争取救赎的斗争中的榜样。

弗雷雷（Paulo）（1971）[1970]。Pedagogy of the Oppressed。由拉莫斯（Ramos），迈拉·伯格曼（Myra Bergman）翻译。纽约：牧民和牧民。OCLC1036794065。

同样，压迫者必须愿意重新思考自己的生活方式，并检查自己在压迫中的作用，如果真正的解放发生：“那些真正地对人民致力于人民的人必须不断地重新审视自己”。

Paulo Freire believed education and living were inseparable–and thus, inherently political. This makes education also inherently ‘destructive,’ but what it ‘destroyed’ is a matter of culture, social norms, and perspective. The implied politics of any knowledge distribution, much less one based on a nearly scripted curriculum of academic standards, is a political act. That is, it is underpinned by assumptions that have a political function even if their ‘purpose’ seems (merely) academic on the surface.

弗里雷（Freire）还将学习者的角色视为中心，并看到人们不知道一种知识。（我已经多次写了这个概念Learning Through Humility, for example.)

Education makes sense because women and men learn that through learning they can make and remake themselves, because women and men are able to take responsibility for themselves as beings capable of knowing—of knowing that they know and knowing that they don’t.

Freire，P。（2004）。愤慨教学法（第一版）。Routledge。https://doi.org/10.4324/9781315632902

以下是保罗·弗里雷（Paulo Freire）在《教育》中的开创性作品之一的摘录，这是被压迫者的教学法。

Paulo Freire被压迫的教育学的摘录

“对学校内部或外部的任何级别的教师关系的仔细分析都揭示了其根本上的叙事性格。这种关系涉及一个叙述学科（老师）和耐心的聆听对象（学生）。现实的价值观或经验方面的内容趋于叙述变得无生命和石化的过程。教育患有叙事疾病。

The teacher talks about reality as if it were motionless, static, compartmentalized, and predictable. Or else he expounds on a topic completely alien to the existential experience of the students. His task is to “fill” the students with the contents of his narration — contents that are detached from reality, disconnected from the totality that engendered them and could give them significance. Words are emptied of their concreteness and become a hollow, alienated, and alienating verbosity.

因此，这种叙事教育的杰出特征是言语的声音，而不是他们的转变能力。“四次四次是十六岁；帕拉的首都是贝莱姆。”学生记录，记住并重复这些短语，而没有意识到四次真正的含义，或者意识到“资本”在“ Para的首都是Belem”中的真正意义，也就是说，Belem对Para和Para的含义对巴西的意思。

叙述（与老师为叙述者）导致学生在机械上记住叙述的帐户。更糟糕的是，它将它们变成“容器”，变成“插座”，被老师“填充”。她越完全填充插座，她的老师就越好。插座允许自己填补的越温和，他们的学生越好。

因此，教育成为一种存款的行为，学生是存款人，而老师是存款人。老师没有交流，而是发行公报，并制作学生耐心地收到，记忆和重复的存款。这是“银行业”的教育概念，其中允许学生的行动范围仅扩展到收到，归档和存储存款的范围。的确，他们确实有机会成为他们存储的物品的收藏家或编目。但是，在最后的分析中，是由于缺乏创造力，转型和知识（充其量）误导的系统而被归档的人。除了询问之外，除了实践外，个人不能真正是人类。知识仅通过发明和重新发明，通过不安，不耐烦，充满希望的探究人类在世界上，世界和彼此之间追求的人。

在教育的银行概念中，知识是那些认为自己对那些不了解的人知识渊博的人赋予的礼物。将绝对的无知投射到他人身上，这是压迫意识形态的特征，将教育和知识视为探究过程。老师向学生展示自己是他们必要的相反。通过考虑他们的无知绝对，他证明了自己的存在是合理的。像黑格尔辩证法中的奴隶一样被疏远的学生接受他们的无知是为了证明老师的存在是正当的 - 但是与奴隶不同，他们从未发现他们在教育老师。

另一方面，自由主义者教育的理由在于它朝着和解迈进。教育必须从解决教师矛盾的解决方案开始，通过调和矛盾的极点，以便同时既是教师和学生。

该解决方案在银行概念中找不到（也无法）。相反，银行教育通过以下态度和实践来维持甚至刺激矛盾，这反映了整个压迫性社会：

• the teacher teaches and the students are taught;
• 老师知道一切，学生一无所知。
• the teacher thinks and the students are thought about;
• 老师说话，学生们听着 - 温柔；
• 教师学科和学生受到纪律处分；
• the teacher chooses and enforces his choice, and the students comply;
• the teacher acts and the students have the illusion of acting through the action of the teacher;
• 老师选择程序内容，学生（未征询）适应该计划；
• the teacher confuses the authority of knowledge with his or her own professional authority, which she and he sets in opposition to the freedom of the students;
• 老师是学习过程的主题，而学生仅仅是对象。

毫不奇怪，教育的银行概念将男性视为适应性，可管理的生物。学生越多地努力存储托付给他们的存款，他们就会发展出批判意识，而批判意识就越多，这将是由于他们在世界上作为该世界的变压器的干预而产生的。他们越完全接受对他们施加的被动角色，他们就越倾向于适应世界，以及沉积在其中的现实的零散观点。

The capability of banking education to minimize or annul the student’s creative power and to stimulate their credulity serves the interests of the oppressors, who care neither to have the world revealed nor to see it transformed. The oppressors use their “humanitarianism” to preserve a profitable situation. Thus they react almost instinctively against any experiment in education which stimulates the critical faculties and is not content with a partial view of reality always seeks out the ties which link one point to another and one problem to another.

Indeed, the interests of the oppressors lie in “changing the consciousness of the oppressed, not the situation which oppresses them,” (1) for the more the oppressed can be led to adapt to that situation, the more easily they can be dominated. To achieve this the oppressors use the banking concept of education in conjunction with a paternalistic social action apparatus, within which the oppressed receive the euphemistic title of “welfare recipients.” They are treated as individual cases, as marginal persons who deviate from the general configuration of a “good, organized and just” society. The oppressed are regarded as the pathology of the healthy society which must therefore adjust these “incompetent and lazy” folk to its own patterns by changing their mentality. These marginals need to be “integrated,” “incorporated” into the healthy society that they have “forsaken.”

然而，事实是，被压迫不是“边际”，不是在“外部”社会中生活。他们一直是“内部”使他们“为他人生成的人”的结构。解决方案不是将它们“整合”到压迫的结构中，而是要改变该结构，以便它们成为“生物”。当然，这种转变会破坏压迫者的目的；因此，他们利用银行的教育概念来避免学生comcientizacao的威胁。

例如，成人教育的银行业方法将永远不会向学生提出认真考虑的现实。相反，它将解决诸如罗杰（Roger）是否把绿草献给山羊的重要问题，并坚持了解相反，罗杰（Roger）将绿草献给兔子。银行方法的“人文主义”掩盖了将男女变成自动机的努力 - 他们本体论职业的否定是更充分的人类。

Those who use the banking approach, knowingly or unknowingly (for there are innumerable well-intentioned bank-clerk teachers who do not realize that they are serving only to dehumanize), fail to perceive that the deposits themselves contain contradictions about reality. But sooner or later, these contradictions may lead formerly passive students to turn against their domestication and the attempt to domesticate reality. They may discover through existential experience that their present way of life is irreconcilable with their vocation to become fully human. They may perceive through their relations with reality that reality is really a process, undergoing constant transformation. If men and women are searchers and their ontological vocation is humanization, sooner or later they may perceive the contradiction in which banking education seeks to maintain them, and then engage themselves in the struggle for their liberation.

But the humanist revolutionary educator cannot wait for this possibility to materialize. From the outset, her efforts must coincide with those of the students to engage in critical thinking and the quest for mutual humanization. His efforts must be imbued with a profound trust in people and their creative power. To achieve this, they must be partners of the students in their relations with them…

…提出问题的教育不会也不能为压迫者的利益服务。没有压迫命令可以让被压迫者开始质疑：为什么？尽管只有一个革命社会才能以系统的方式进行这项教育，但革命领导人不必在采用该方法之前就掌管。在革命性的过程中，领导者不能利用银行方法作为一种临时措施，这是基于权宜之计的理由，目的是以后以真正革命性的方式行事。他们必须是革命性的 - 也就是说，从一开始就进行了对话。”

Source And Citations

弗里雷，保罗。（1972）。被压迫的教育学。纽约：牧民和牧民。