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2013 rey ty, philosophy of freire, ontology, epistemology, logic, ethics, ideology
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Philosophical Foundations of
Freire’s PedagogyDr. Rey Ty
Philosophical Foundations of
Freire’s Pedagogy
Dr. Rey Ty
Problem• Freire has written many
books: Need to identify trends in his ontology, gnosiology, axiology, paradigm in his own words, especially as his perspectives have evolved through time
Research Questions• In Freire’s philosophy of education,
what are his…–1. Ontology?
–2. Epistemology?
–3. Axiology?
–4. Paradigm?
–5. Context/s for education for social transformation?
1 Philosophy & Education
2 Paradigm in Education
4 Context
5 Education
6 Social Transformation
3 Ideology
Theory-Building• 1. Socrates, Freire: Dialogue as
Epistemology, not Methodology
• 2. Aristotle: Taxonomy, Typology
• 3. Plato, Hegel,Marx & Engels: Analysis, Dialectics, Synthesis
1 Philosophy & Education
Paradigm in Education
Context
Education
Social Transformation
Ideology
Philosophy
Ontology Epistemology Axiology
Hope, 1996, p. 127• Freire on Philosophy: “…
discussion turned preponderantly on political questions, and these led us to philosophical, ethical, ideological, and epistemological questions.”
Ontology:The Chicken& The Egg
Thinking
Being
Ontology
Matter & Being
Consciousness & Thinking
Which is Primary?
Which is Derivative?
Ontology
Matter Ideas
Materialism Idealism
Relationship Between Thinking
& Being
Thinking, Ideas &Consciousness
First
Being, Matter & Practice
First
Idealism Materialism
Idealism
SubjectiveIdealism
ObjectiveMaterialism
Anti-Idealism• “This solution cannot be achieved in
idealistic terms. In order for the oppressed to be able to wage the struggle for their liberation, they must perceive the reality of the oppression not as a closed world from which there is no exit but as a limiting situation which they can transform.” Freire, P. (1970). Pedagogy of the oppressed. New York: Continuum.
Materialism• “the historical, economic, and
social reasons that explain…” (Freire, P. (1996). Pedagogy of hope. New York: Continuum, p. 8)
• “I am hopeful…out of an existential, concrete imperative.” (Hope, 1996, p. 8)
• “reading the world” (Heart, 2006, p. 76)
Oppressed, 1997, p. 35• Materialism: “…no reality transforms
itself, and the duty which Lukács ascribes to the revolutionary party of ‘explaining to the masses their own action’ coincides with our affirmation of the need for the critical intervention of the people in reality through praxis. The pedagogy of the oppressed, which is the pedagogy of the people engaged in the fight for their own liberation, has its roots here.”
Oppressed, 1997, p. 35• Freire quoted Marx & Engels on Dialectics
and Materialism: “The materialist doctrine that men are products of circumstances and upbringing, and that, therefore, changed men are products of other circumstances and changed upbringing, forgets that it is men that change circumstances and that the educator himself needs education.” Marx & Engels, Selected Works (NY: 1968, p. 28).
Oppressed, 1997, p. 26• Influence of Early Marx:
• “Concern for humanization leads at once to the recognition of dehumanization, not only as an ontological possibility but as an historical reality.”
Gnosiology (Freire, P. (1996). Pedagogy of hope. New York: Continuum, p. 236)
• Materialist Gnosiology: “How is the ‘basistic,’ voluntaristic temptation to be resisted—and how is the intellectualistic, verbalistic temptation to engage in sheer empty chatter to be overcome?”
• “It is impossible to make education both a political practice and a gnosiological one, fully, without the constant stimulus of these questions, or without our constantly answering them.”
Early Freire• “democratic process” (Consciousness, 2002, p. 41)
Middle Freire• Humanization (Oppressed,
1997, p.25)• “humanist and libertarian”
(Ibid, p. 36)• “critical consciousness” (Ibid,
p. 54)• “authentic liberation” (Ibid, p.
60)• “dialogue” & “love” (Ibid, p. 70)• “true humanists” (ibid, p. 77)
Mature Freire• Non-discrimination
against “blacks, women, homosexuals, the indigenous, the fat, the old” (Heart, 2006, p. 106)
Mutability &Connections
Dialectics Metaphysics
Dialectics vs.Metaphysics
MaterialistDialectics
Idealist Dialectics
Hegel,Kant
Aristotle,Heraclitus
Dialectics
1Ancient GreekSpontaneous
MaterialistDialectics
2German Idealist
Dialectics
3Marxist
MaterialistDialectics
Heraclitus,Aristotle
Kant, HegelMarx, Engels,
Lenin, Mao
Materialist Philosophy
Changing Space Time
HistoricalDialectical Context
Partisan-ship
Class,Gender,
Ethnicity…
Resolving
Contradictio
ns
Oppressed, 1997, p. 30• Dialectics: “The oppressed suffer
from the duality which has established itself in the innermost being.”
• Resolving Contradictions: “The pedagogy of the oppressed is an instrument for their critical discovery that both they and their oppressors are manifestations of dehumanization.”
Dialectics (Oppressed, 1997, p. 33)
• Dialectical Method: “…This can be done only by means of the praxis: reflection and action upon the world in order to transform it.”
Dialectics• “action-reflection-action” (Freire, P. (1996). Pedagogy of
hope. New York: Continuum, p. 53)• “The relationship, language-thought-world, is a dialectical,
processual, contradictory relationship.” (Hope, 1996, p. 68)• “Subjectivism or mechanistic objectivism are both
antidialectical, and thereby incapable of apprehending the permanent tension between consciousness and the world” (Hope, 1996, p. 100)
• “for dogmatic, mechanistic positions, the consciousness…takes shape as…epiphenomenon…for dialectic, the importance of consciousness is in the fact that, not being the maker of reality, neither is it, at the opposite pole, a pure reflex of reality.” (Hope, 1996, p. 101)
• “dialectical comprehension of the relationship bet. world & awareness, bet. econ. production & cult. production, that it seems valid to me to call progressive educators’ attention to the contradictory movement between culture’s ‘negativities’ & ‘positivities’.” (Hope, 1996, p. 107)
Materialist Dialectics(Oppressed, 1997, pp. 106-7)
• Quoting Lenin on the dialectical relationship between theory and practice: “ ‘Without a revolutionary theory there can be no revolutionary movement’ means that a revolution is achieved with neither verbalism nor activism, but rather with praxis, that is, with reflection and action directed at the structures to be transformed.”
Dialectics (Freire, P. (1996). Pedagogy of hope. New York: Continuum, p. 133)
• Dialectics: “…a critical understanding of language in its dialectical relationship with thought and world: the dialectical interrelations of language, ideology, social classes, and education.”
Time
DiachronicHistory
SynchronicSnapshot
Epistemology(Gnosiology)
The world isknowable
The world is not Knowable
Materialism Idealism
Consciousness, 2002, p. 2
•Epistemology:
The “world [is] an objective reality, independent of oneself, capable of being known.”
Dialogue as Epistemology• Oppressed, 1997, p. 76: “…
revolutionary leaders do not go to the people in order to bring them a message of ‘salvation,’ but in order to come to know through dialogue with them both their objective situation and their awareness of that situation—the various levels of perception of themselves and of the world in which and with which they exist.”
Oppressed, 1997, p. 109• Dialogue as Epistemology:
• “Dialogue with the people is radically necessary to every authentic revolution.”
• “The earlier the dialogue begins, the more truly revolutionary will the movement be.”
Epistemology(Consciousness, 2002, p. 146)
• “Education as a Gnosiological State”
• “The human being is a conscious body. His or her consciousness, with its ‘intentionality’ towards the world, is always conscious of something. It is in a permanent state of moving towards reality. Hence the condition of the human being is to be in constant relationship to the world.”
Idealism vs. Materialism
• Idealism–Truth is subjective
•Materialism–Truth is objective
Objectivity
(Consciousness, 2002, p. 2)• Materialism: “To be human is
to engage in relationships with others and with the world. It is to experience that world as an objective reality, independent of oneself, capable of being known.”
Anti-Subjectivism(Oppressed, 1997, p. 34)
• Critique of Subjectivist view: “…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.”
Contradictions
Antagonistic Non-
Antagonistic
Contradictions(Oppressed, 1997, p. 29)
• Dialectical resolution of contradictions: “But the struggle to be more fully human has already begun in the authentic struggle to transform the situation.”
Dogmatism
Universalizingthe Particular
Pragmatism
Extreme Subjectivism
Solipsism
Adventurism
Romanticism
Voluntarism
Problems
Consciousness, 2002, p. 9
ResearchParadigm
CriticalTheory
Interpretivism Positivism
1 Philosophy & Education
2 Paradigm in Education
4 Context
5 Education
6 Social Transformation
3 Ideology
Ideology & Philosophy (Oppressed, 1997, pp. 12-13)
• In his own words, he is influenced by:
• “Sartre and Mounier, Erich Fromm and Louis Althusser, Ortega y Gasset and Mao, Martin Luther King and Che Guevarra, Unamuno and Marcuse.”
• Sartre, p. 57
• Reinhold Neibuhr, p. 59
• Hence: (Christian) Existentialism, Classical Marxism, Critical Theory/Western Marxism, New Social Movement
Ideology & Philosophy(Freire, P. (1996). Pedagogy of hope.
New York: Continuum, 1996)• “explain and defend progressive
postmodernity & it will reject conservative, neoliberal postmodernity” (p. 10)
• “progressively postmodern” (p. 96)
• “progressive postmodern” (p. 132)
Sociologyof
Education
Conflict Conformity
Reality
Objectivity Subjectivity
HolisticAnalysis
Material Base
Reflection
Existentialism (Oppressed, 1997, p. 29)
• Sartrian Existentialism: “The oppressed, having internalized the image of the oppressor and adopted his guidelines, are fearful of freedom. Freedom would require them to eject this image and replace it with autonomy and responsibility.”
1Philosophy & Education
2 Paradigm in Education
Context
Education
Social Transformation
3 Ideology
Left Center RightGeneralized Ideological Divide
Revo. Third Soc. Dem Libertarian Conservative Reactionary
Marxist World & Critical
Specific Ideological Divide
Radical Ideology Always• “The radical, committed to human liberation,
does not become a prisoner of a ‘circle of certainty’ within which reality is also imprison.”
• “The fact that I have not personally participated in revolutionary action, however, does not negate the possibility of my reflecting on this theme.” (Oppressed, 1997, pp. 21-22)
• “The radical is a Subject to the degree that he perceives historical contradictions in increasingly critical fashion; however, he does not consider himself the proprietor of history.” (Consciousness, 2002, p. 12)
Ideology• In favor of progressives (Heart, 2006, p. 55)
• Opposed to neoliberals (Heart, 2006, p. 55)
• Opposed to sectarianism (Hope, 1996, p. 50)
• Opposed to sexist language” (Hope, 1996, p. 65): “it is not a grammatical problem, but an ideological one” (Hope, 1996, p. 67)
• Opposed to “authoritarian vanguardist leaders” (Hope, 1996, p. 114)
• Opposed to “any back-alley neoliberal knows very well that such view is absolute nonsense…” (Heart, 2006, p. 75).
1Philosophy & Education
2 Paradigm in Education
4 Context
5 Education
6 Social Transformation
3 Ideology
Pedagogy
CriticalPedagogy
BankingMethod
Education• “the basic importance of education
as an act of cognition, not only of the content, but of the “why” of economic, social, political, ideological, and historical facts, which explain…our conscious body, under which we find ourselves placed” (Hope, 1996, p. 102)
Materialist Philosophy
Critical Paradigm
Brazilian & Other 3W Contexts. Later West also.
3W & Education Programs, Later West too
Social Transformation in Different Contexts
Third World Ideology
Conclusion: Summary & Implications
• Freire borrowed ideas from many thinkers • Contribution: weave them together as his• He defies categorization, as his thought was dynamic
& ever-changing• 1. Ontology: Materialist• 2. Epistemology: Knowability, Dialogue• 3. Axiology: Social Justice• 4. Paradigm: Critical
– Nationalism, Christian existentialism, classical Marxism, Western Marxism (critical theory), progressive postmodern
• 5. Context: Brazil, Third World & the West later
References:• Freire, P. (2006). Pedagogy of the heart. New York:
Continuum.• Freire, P. (2005). Pedagogy of the oppressed.
New York: Continuum.• Freire, P. (2002). Education for critical
consciousness. New York: Continuum.• Freire, P. (1997). Pedagogy of the oppressed. New
York: Continuum.• Freire, P. (1996). Pedagogy of hope. New York:
Continuum.• Freire, P. (1993). Pedagogy of the oppressed.
New York: Continuum. • Freire, P. (1970). Pedagogy of the oppressed. New
York: Continuum.
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