The oppressed can overcome the contradiction in which they are caught only when this perception enlists them in the struggle to free themselves. Thus, the behavior of the oppressed is a prescribed behavior, following as it does the guidelines of the oppressor.

Liberation, a human phenomenon, cannot be achieved by semihumans. It is rather the indispensable condition for the quest for human completion.

And those who recognize, or begin to recognize, themselves as oppressed must be among the developers of this pedagogy. The struggle begins with men's recognition that they have been destroyed. As long as they live in the duality in which to be is to be like, and to be like is to be like the oppressor, this contribution is impossible. They deny pedagogical action in the liberation process, but they use propaganda to convince. Chapter 2 71 Just as reflection and action need to occur together in the process of liberation, the end result should be changes in both how we reflect and act on the world.

The insistence that the oppressed engage in reflection on their concrete situation is not a call to armchair revolution. The oppressed, having internalized the image of the oppressor and adopted his guidelines, are fearful of freedom. Many of these leaders, however (perhaps due to natural and understandable biases against pedagogy), have ended up using the "educational" methods employed by the oppressor. He doesn’t seem to oppose religion or spirituality, but he suggests that the fatalistic aspects of some religions help the oppressors. In truth, the boss was "inside" them. But even when the contradiction is resolved authentically by a situation established by the liberated laborers, the former oppressors do not feel liberated. The oppressor consciousness tends to transform everything surrounding it into an object of its domination.

Critical and liberating dialogue, which presupposes action, must be carried on with the oppressed at whatever the stage of their struggle for liberation. Or to put it another way, the solution of this contradiction is born in the labor which brings into the world this new being: no longer oppressor nor longer oppressed, but human in the process of achieving freedom. Fromm said of this consciousness that without such possession, "it would lose contact with the world." A fact which is not denied but whose truths are rationalized loses its objective base. Struggling with distance learning?

As they attain this knowledge of reality through common reflection and action, they discover themselves permanent re-creators.

[Footnote #12: 12. 4. This tendency of the oppressor consciousness to "in-animate" everything and everyone it encounters, in its eagerness to possess, unquestionably corresponds with a tendency to sadism. [Footnote #27: Alvaro Vieira Pinto from a work in preparation on the philosophy of science. This rationalization as a defense mechanism coincides in the end with subjectivism. And they make this concession only because the existence of the oppressed is necessary to their own existence. Summary. Thus is illustrated our previous assertion that during the initial This total emotional dependence can lead the oppressed to what Fromm calls necrophilic behavior: the destruction of life -- their own or that of their oppressed fellows. Only the leaders' own involvement in reality, within an historical situation, led them to criticize this situation and to wish to change it. If the goal of the oppressed is to become fully human, they will not achieve their goal by merely reversing the terms of the contradiction, by simply changing poles. Given the circumstances which have produced their duality, it is only natural that they distrust themselves.

cit., pp. Freire, Paulo, 1921- 2.

Rationalizing his guilt through paternalistic treatment of the oppressed, all the while holding them fast in a position of dependence, will not do. 234.]. More and more, the oppressors are using science and technology as unquestionably powerful instruments for their purpose: the maintenance of the oppressive order through manipulation and repression. If what characterizes the oppressed is their subordination to the consciousness of the master, as Hegel affirms, (5) true solidarity with the oppressed means fighting at their side to transform the objective reality which has made them these "beings for another." Moreover, their struggle for freedom threatens not only the oppressor, but also their own oppressed comrades who are fearful of still greater repression. Albert Memmi, in an exceptional analysis of the "colonized mentality," refers to the contempt he felt towards the colonizer, mixed with "passionate" attraction towards him. 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.

Under these circumstances they cannot "consider" him sufficiently clearly to objectivize him -- to discover him "outside" themselves. Precisely because are "ungrateful" and "envious," the oppressed are regarded as enemies who must be watched. And this fight, because of the purpose given it by the oppressed, will actually constitute an act of love opposing the lovelessness which lies at the heart of the oppressors' violence, lovelessness even when clothed in false generosity. 236-237.]. Because the oppressor exists within their oppressed comrades, when they attack those comrades they are indirectly attacking the oppressor as well. They must realize that they are fighting not merely for freedom from hunger, but for, [Footnote #26: Fromm, op.

Under the sway of magic and myth the oppressed (especially the peasants, who are almost submerged in nature) (15) see their suffering, the fruit of exploitation, Because it is a distortion of being more fully human, sooner or later being less human leads the oppressed to struggle against those who made them so.



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