Pedagogy Quotes

Repetition is the mother of pedagogy

Pedagogy must be oriented not to the yesterday, but to the tomorrow of the child's development. Only then can it call to life in the process of education those processes of development which now lie in the zone of proximal development

Problem-posing education affirms men and women as beings in the process of becoming.

A revolutionary must become a cold killing machine motivated by pure hate. We must create the pedagogy of the paredón [execution wall].

The oppressed, instead of striving for liberation, tend themselves to become oppressors.

Liberation is a praxis: the action and reflection of men and women upon their world in order to transform it.

Indeed, the interests of the oppressors lie in 'changing the consciousness of the oppressed, not the situation which oppresses them.

Leaders who do not act dialogically, but insist on imposing their decisions, do not organize the people--they manipulate them. They do not liberate, nor are they liberated: they oppress.

We teachers can only help the work going on, as servants wait upon a master.

This pedagogy makes oppression and its causes objects of reflection by the oppressed, and from that reflection will come their necessary engagement in the struggle for their liberation. And in the struggle this pedagogy will be made and remade

No pedagogy which is truly liberating can remain distant from the oppressed by treating them as unfortunates and by presenting for their emulation models from among the oppressors. The oppressed must be their own example in the struggle for their redemption (Freire, 1970, p. 54).

One cannot expect positive results from an educational or political action program which fails to respect the particular view of the world held by the people. Such a program constitutes cultural invasion, good intentions notwithstanding.

The technology itself is not transformative. It's the school, the pedagogy, that is transformative.

Isadore [Duncan], who had an un-American genius for art, for organizing love, maternity, politics and pedagogy on a great personal scale, had also an un-American genius for grandeur.

Mathematicians do not study objects, but relations among objects; they are indifferent to the replacement of objects by others as long the relations don't change. Matter is not important, only form interests them.

The diffusion of a universalist culture and of a pedagogy of peace appears more than ever to be the path that we must follow for the salvation of all nations on earth.

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.

Indeed, some "revolutionaries" brand as "innocents," "dreamers," or even "reactionaries"; those who would challenge this educational practice. But one does not liberate people by alienating them. Authentic liberation - the process of humanization - is not another deposit to be made in men.

How can the oppressed, as divided, unauthentic beings, participate in developing the pedagogy of their liberation?

But when all is said and done, the fact remains that some teachers have a naturally inspiring presence and can make their exercises interesting, whilst others simply cannot. And psychology and general pedagogy here confess their failure, and hand things over to the deeper spring of human personality to conduct the task.

Any situation in which some men prevent others from engaging in the process of inquiry is one of violence;… to alienate humans from their own decision making is to change them into objects.

If American society wants to invest in its young people, it has an obligation to provide them with an education in which they are challenged, can learn to take risks, think outside the boundaries of established ideologies, and expand the far reaches of their creativity and critical judgment. This demands a pedagogy that is complicated, taxing and disruptive.

Knowledge emerges only through invention and re-invention, through the restless, impatient, continuing, hopeful inquiry human beings pursue in the world, with the world, and with each other.

Dehumanization, although a concrete historical fact, is not a given destiny but the result of an unjust order that engenders violence in the oppressors, which in turn dehumanizes the oppressed

As a mode of public pedagogy, a state of permanent war needs willing subjects to abide by its values, ideology, and narratives of fear and violence. Such legitimation is largely provided through a market-driven culture addicted to the production of consumerism, militarism and organized violence, largely circulated through various registers of popular culture that extend from high fashion and Hollywood movies to the creation of violent video games and music concerts sponsored by the Pentagon.

So far as musical pedagogy is concerned - And by extension of musical creation - Nadia Boulanger is the most influential person who ever lived

Authentic thinking, thinking that is concerned about reality, does not take place in ivory tower isolation, but only in communication. If it is true that thought has meaning only when generated by action upon the world, the subordination of students to teachers becomes impossible.

It is part of our pedagogy to teach the operations of thinking, feeling, and willing so that they may be made conscious. For if we do not know the difference between an emotion and a thought, we will know very little . . . We need to understand the components (of emotions) at work . . . in order to free their hold.

There can be infinite uses of the computer and of new age technology, but if teachers themselves are not able to bring it into the classroom and make it work, then it fails.

Pedagogy of the Oppressed resonated with progressive educators, already committed to a 'child-centered' rather than a 'teacher-directed' approach to classroom instruction. Freire's rejection of teaching content knowledge seemed to buttress what was already the ed schools' most popular theory of learning, which argued that students should work collaboratively in constructing their own knowledge and that the teacher should be a 'guide on the side,' not a 'sage on the stage.'

If kids come to us from strong, healthy functioning families, it makes our job easier. If they do not come to us from strong, healthy, functioning families, it makes our job more important.

To simply think about the people, as the dominators do, without any self-giving in that thought, to fail to think with the people, is a sure way to cease being revolutionary leaders.

The rise of casino capitalism and the punishing state with their vast apparatuses of real and symbolic violence must be also addressed as part of a broader historical and political attack on public values, civic literacy and economic justice. Crucial here is the need to engage how such an attack is aided and abetted by the emergence of a poisonous neoliberal public pedagogy that depoliticizes as much as it entertains and corrupts.

A US Department of Education; implementation of a scientific materialist philosophy; studies, being cleansed of religious, patriotic and other features of the bourgeois ideology; students taught on the basis of Marxian dialectical materialism, internationalism and general ethics of a new socialist society; present obsolete methods of teaching will be superseded by a scientific pedagogy. The whole basis and organization of capitalist science will be revolutionized. Science will become materialistic, hence truly scientific. God will be banished from the laboratories as well as from the schools.

Health education emphasizing risks is a form of pedagogy, which, like other forms, serves to legitimize ideologies and social practices. Risk discourse in the public health sphere allows the state, as the owner of knowledge, to exert power of the bodies of its citizens. Risk discourse, therefore, especially when it emphasizes lifestyle risks, serves as an effective Foucauldian agent of surveillance and control that is difficult to challenge because of its manifest benevolent goal of maintaining standards of health. In doing so, it draws attention away from the structural causes of ill-health.

Although psychology and pedagogy have always maintained the belief that a child is a happy being without any conflicts, and have assumed that the sufferings of adults are the results of the burdens and hardships of reality, it must be asserted that just the opposite is true. What we learn about the child and the adult through psychoanalysis shows that all the sufferings of later life are for the most part repetitions of these earlier ones, and that every child in the first years of life goes through and immeasurable degree of suffering.

No one is born fully-formed: it is through self-experience in the world that we become what we are.

But almost always, during the initial stage of the struggle, the oppressed, instead of striving for liberation, tend themselves to become oppressors, or sub oppressors. The very structure of their thought has been conditioned by the contradiction of the concrete, existential situation by which they were shaped. Their ideal is to be men; but for them to be men is to be oppressors

Implicit in the banking concept is the assumption of a dichotomy between human beings and the world: a person is merely in the world, not with the world or with others; the individual is spectator, not re-creator.

The pedagogy of authoritarianism is alive and well in the United States, and its repression of public memory takes place not only through the screen culture and institutional apparatuses of conformity, but is also reproduced through a culture of fear and a carceral state that imprisons more people than any other country in the world.

This passion, so unordered and yet so potent, explains the capacity for teaching that one frequently observes in scientific men of high attainments in their specialties-for example, Huxley, Ostwald, Karl Ludwig, Virchow, Billroth, Jowett, William G. Sumner, Halsted and Osler-men who knew nothing whatever about the so-called science of pedagogy, and would have derided its alleged principles if they had heard them stated.

This book will present some aspects of what the writer has termed the pedagogy of the oppressed, a pedagogy which must be forged with, not for, the oppressed (whether individuals or peoples) in the incessant struggle to regain their humanity.

Feminist pedagogy can only be liberatory if it is truly revolutionary because the mechanisms of appropriation within white supremacist, capitalist patriarchy are able to co-opt with tremendous ease that which merely appears radical or subversive

The public education movement has also been an anti-Christian movement...We can change education in America if you put Christian principles in and Christian pedagogy in. In three years, you would totally revolutionize education in America.

Education either functions as an instrument which is used to facilitate integration of the younger generation into the logic of the present system and bring about conformity or it becomes the practice of freedom, the means by which men and women deal critically and creatively with reality and discover how to participate in the transformation of their world.

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.

The merging of the military-industrial complex, surveillance state and unbridled corporate power points to the need for strategies that address what is specific about the current warfare and surveillance state and the neoliberal project and how different interests, modes of power, social relations, public pedagogies and economic configurations come together to shape its politics.

It is not suprising that the banking concept of education regards men as adaptable, manageable beings.

Trust yourself. Think for yourself. Act for yourself. Speak for yourself. Be yourself. Imitation is suicide.

The cheerleaders for neoliberalism work hard to normalize dominant institutions and relations of power through a vocabulary and public pedagogy that create market-driven subjects, modes of consciousness, and ways of understanding the world that promote accommodation, quietism and passivity.