En el presente trabajo pretendo examinar críticamente el pensamiento de Paulo Freire, específicamente en dos de sus primeras obras: La educación como práctica de la libertad y La pedagogía del oprimido. Dichas obras representan lo que podríamos llamar la primera etapa de su pensamiento. En ellas se establecen las líneas generales que, con algunas variaciones, seguirán presentes a través de toda su obra. Mi intención es reconstruir el concepto de ‘vocación ontológica’, el cual desempeña un papel fundamental en su obra. Según él, los hombres tienen como vocación ontológica el humanizarse, el ser más, el ser sujetos. Lo opuesto de su vocación ontológica es la deshumanización, la reificación. Espero mostrar algunas consecuencias políticas de tal concepción.

Orientador: Ernesto Jacob Keim. / Dissertação (mestrado) - Universidade Regional de Blumenau, Centro de Ciências da Educação, Programa de Pós-Graduação em Educação.

Orientador: Ernesto Jacob Keim. / Dissertação (mestrado) - Universidade Regional de Blumenau, Centro de Ciências da Educação, Programa de Pós-Graduação em Educação.

Tesis para optar al grado de Doctor en Filosofía / Autor no autoriza el acceso a texto completo de su documento. / La dimensión política de la enseñanza de la filosofía no es posterior a tal o cual disposición práctica o elección metodológica para su enseñanza. Ambas concurren, más bien, en el mismo momento. En gran medida se enseña filosofía así como se experimenta en la propia vida las relaciones y tensiones políticas. Se pone más o menos en riesgo una metodología, se restringe un enfoque o se enfatiza otro, de acuerdo al valor de la libertad individual que se esté dispuesto a garantizar o hipotecar cada profesor y profesora, o bien al valor de la igualdad que se quiera defender. Así llegamos al planteamiento de la problemática central y esta es que cuando hacemos referencia al trabajo al cual se consagran los profesionales de la filosofía, no sabemos con exactitud a lo que nos estamos refiriendo. Y no sabemos, no sólo porque bajo el nombre “filosofía” se acogen innumerables intereses, estilos y enfoques, sino que no sabemos porque los efectos que provoca asumir la filosofía de tal o cual modo, puede terminar destruyendo el espíritu mismo que se pretende defender. Mientras ese espíritu no se explicite en una práctica coherente con un discurso, no podemos saber si al hablar de filosofía estamos entendiendo lo mismo, y si, una vez entendido, nos seguirá pareciendo interesante dedicarse a ella o incluso apoyar o defender su existencia.

Informe de Seminario para optar al grado de Licenciado en Filosofía / El presente trabajo rescata,a la luz del contexto histórico chileno y latinoamericano, la filosofía política del que fuera el educador más importante del siglo XX: el brasileño Paulo Freire. A través de un recorrido por cinco de sus obras, se irán revelando los conceptos constitutivos de un proyecto educativo-político cuya estrategia varía en sintonía con la transformación latinoamericana de aquellos años.

Ce mémoire est l'occasion de participer à la re-découverte de Paulo Freire, qui a cours tant au Sud qu'au Nord, à la faveur d'une lecture communicationnelle de sa philosophie, articulée autour des trois concepts de communication, de participation et d'humanisation. Notre démarche prend naissance avec l'intuition selon laquelle la communication constitue à la fois une des fondations de la philosophie freiréenne et un des fils conducteurs permettant de lier entre eux ses différentes composantes dans une perspective globale. L'écart qui existe entre, d'une part, la place centrale que prend la communication dans la philosophie freiréenne et l'importance de sa contribution à cette discipline, et d'autre part le peu de travaux qui abordent directement ce concept, nous invite à tenter de redonner à la communication sa juste valeur au sein des concepts freiréens. Nous poursuivons plusieurs objectifs: attirer l'attention sur l'évolution de la philosophie de Freire, qui n'est pas restée prisonnière du paradigme révolutionnaire et s'est au contraire transformée avec le(s) contexte(s) qu'elle accompagnait; identifier la signification particulière que prend le concept de communication dans les travaux de Freire; comprendre comment Freire peut nous aider à être, à notre tour, des gens de notre temps. La méthode retenue est celle de l'analyse conceptuelle, qui repose sur les techniques de la recension d'écrits et de l'observation participante, et dans une moindre mesure de l'entrevue. Notre démarche de recherche est avant tout théorique et a pris forme dans le cadre d'un stage de recherche qui nous a emmené à intégrer le groupe de recherche Mediações pedagógicas e transformações sociais de Universidade do Vale do Rio dos Sinos (Unisinos), dans la région de Porto Alegre au Brésil. Cette recherche révèle que la communication permet chez Freire de comprendre l'existence humaine comme une option politique en faveur de l'humanisation. La communication, à la fois stratégie et objectif de la lutte, devient le principe de l'humanisation. Ces découvertes, en laissant entrevoir que c'est en nous enjoignant à lutter pour la radicalisation de la communication que Freire contribue à faire de nous des gens de notre temps, pose à leur tour les questions de la possibilité d'un dialogue radical à grande échelle et de celle qu'un tel dialogue soit encouragé par l'État. La communication est-elle condamnée à rester une pratique de résistance et l'humanisation, une utopie? La perspective qu'il en soit ainsi ne remet pas en cause la validité de la philosophie de Freire. Au contraire, elle indique l'urgence de radicaliser la lutte et de réinventer Freire à la lumière de nos contextes contemporains. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Paulo Freire, communication, dialogue, participation, humanisation.

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In this study I investigate the influence and reception of Paulo Freire in Indonesia with a specific question in mind: To what extent has Freire influenced educational thought and practice in the country? This study shows that Paulo Freire has been known in Indonesia since the early 1970s, although he was at first familiar only to certain groups. In the 1980s, the discourse and practice of Freirean education was more extensive than in the 1970s, with both domains (discourse and practice) equally balanced. The trend in the 1990s up to 2005 shifted: there was a more extensive discussion of Freire than implementation of his theory and methodology in practice. / This study shows that Paulo Freire has left a considerable intellectual legacy to Indonesian educational scholars and practitioners. In fact, his cultural and educational philosophies have become subjects of discussion amongst social activists, educational practitioners and scholars concerned with educational issues. It is no wonder that many articles, books and theses by and on Freire are available in the Indonesian. I would venture to say that no other foreign educational thinker has gained such acceptance in Indonesia. / The study explores as well the attempts to connect Freire to Islam---the faith of a majority of Indonesian---demonstrated by the publication of many articles and theses that tried to compare and connect the two. This is, to the best of my knowledge, a new feature in Freirean scholarship. My contention is, however, that any attempt to compare Islam and Freire is likely to fall into apologetic, in the sense that this would only confirm that Islam also insists on the idea of liberation, as Freire did, without trying to analyze why such an idea has never developed in Islamic education. The fact that Islam, since its appearance, has concerned itself with liberation and taking the side of the poor cannot be denied. However, using this fact to legitimate Freire's educational philosophy and practice is less productive, because it does not make a substantive contribution to re-developing and re-structuring Islamic education, which is essentially conservative. / Freire in Indonesia is not only influential in the realm of discourse, but in that of practice as well. In this study I investigate the experiences of Indonesian educational practitioners in applying Freire's educational philosophy and methodology to certain discrete groups within the society, namely, villagers in Papua, the rural poor in Maluku Tenggara, workers, peasants, street children, university students, and NGO activists. / From my investigation, became clear that it was not Freire's concept of literacy that found favor with Indonesian educational practitioners; rather, it was his vision of education as a means of improving critical capacities within learners and of driving social transformation. No evidence could be found of any group or individuals in Indonesia applying Freire's approach in a systematic way and as a whole; most, rather, mixed this with other concepts, such as community organizing and community development. / The positive reception of Freire in Indonesia does not necessarily mean that his thought is accepted blindly or without critique. Several criticisms offered by Indonesian educators of the theories of Paulo Freire are highlighted in this study, although few of them have not been raised before.

The purpose of this research was to create understanding about Freire's critical pedagogy with its compelling emphasis on student-centered learning and social justice. The researcher maintained that Freire's work either has been distorted or has the potential to be distorted because of limited philosophical inquiry. To address this concern, then. This study explores two key elements of Freire's work. First, it identifies various philosophical assumptions shaping Freire's critical pedagogy. Second, it examines how Freire synthesized these philosophical ideas. Ultimately, the researcher discusses how these ideas might find application in adult education.An historical and philosophical approach was used in this study. The philosophies of Aristotle, Karl Marx, and Jean-Paul Sartre are important historical and philosophical components in Freire's narratives. In the Nichomachean Ethics, Aristotle argued that the characteristics distinguishing humans from all other entities or their "excellence", is their ability to reason. Freire adopted and expanded this idea by arguing that denying humans the opportunity to reason is a prima facie violation of their basic humanity. The dialectical social conflict that Freire identifies between the oppressors and the oppressed is directly indebted to Marx's theory of dialectical materialism. Lastly. Jean-Paul Sartre's existentialism is a philosophy concerned with `being' and 'existence' which are recurring concepts in Freire's philosophical synthesis. Furthermore, this work is informed by my personal experiences in Latin America.The research concludes that Freire was particularly concerned about ideological influences on human consciousness and actions. Freire continually addressed ideological influence through a Marxist analysis. He recognized that humans are shaped by social ideas. Freire's observations provide many opportunities for progressive educators to critique their adult education curriculum and practice. The researcher concluded that; 1) Educators should be aware that Freire is not a method. In other words, educators should create their own methods; 2) Critical reflection on practice has the potential to influence one's ontology; 3) Dialogue is a central element to critical reflection on practice; 4) Teaching and learning are enhanced by contextualization and politicizing of experiences and; 5) Problem-posing education engages students through dialogue and experiential learning. / Department of Educational Studies

Dissertação (mestrado)—Universidade de Brasília, Programa de Pós-Graduação em Ensino de Ciências, Mestrado Profissional em Ensino de Ciências, 2015. / Submitted by Guimaraes Jacqueline (jacqueline.guimaraes@bce.unb.br) on 2015-06-09T15:30:27Z No. of bitstreams: 1 2015_NayaradePaulaMartins.pdf: 1109123 bytes, checksum: 54ec754d8a3c54f8593cec0c7c4c266f (MD5) / Approved for entry into archive by Guimaraes Jacqueline(jacqueline.guimaraes@bce.unb.br) on 2015-06-09T15:31:36Z (GMT) No. of bitstreams: 1 2015_NayaradePaulaMartins.pdf: 1109123 bytes, checksum: 54ec754d8a3c54f8593cec0c7c4c266f (MD5) / Made available in DSpace on 2015-06-09T15:31:36Z (GMT). No. of bitstreams: 1 2015_NayaradePaulaMartins.pdf: 1109123 bytes, checksum: 54ec754d8a3c54f8593cec0c7c4c266f (MD5) / Nossa proposição baseia-se na construção curricular a partir dos temas geradores, numa perspectiva freireana, para a promoção da Educação Ambiental (EA) na escola. Especificamente, buscou-se vivenciar e analisar o processo de desenvolvimento do currículo nas suas principais etapas: levantamento preliminar; identificação da temática de interesse da comunidade (temas geradores); envolvimento dos professores e elaboração do programa interdisciplinar, avaliação da aplicação do programa e da receptividade dos estudantes e professores participantes.A proposta do tema gerador é uma alternativa metodológica para o ensino não só em EA.Elaemerge da realidade social e histórica dos indivíduos envolvidos trazendo maior significado dos conteúdos para os educandos, visando sua transformação e construção de visões críticas do mundo. A pesquisa baseou-se na metodologia qualitativa, especificamente nos princípios da pesquisa-ação. Os dados foram construídos a partir do diálogo com a comunidade e com os educandos, das anotações feitas em diário de campo, das entrevistas semiestruturadas realizadas com os estudantes e questionário aplicado ao final do processo para os mesmos. Os principais temas geradores foram: violência, drogas, mídia e consumismo. Conclui-sequehouve grande aceitação dos educandos para esta proposta. Muitos deles afirmaram ter gostado do ambiente dialógico, porque a aprendizagem se tornou mais fácil devido a dinâmica proposta. Outro aspecto destacado pelos educandos foi a relação do conhecimento com o dia-a-dia, ou seja, os temas foram significativos para eles. O resultado mais marcante foi o envolvimento dos estudantes, que inicialmente encontravam-se passivos e durante o processo se tornaram sujeitos de sua própria história.Os temas geradores se apresentaram como importante metodologia para a promoção da Educação Ambiental na escola. / Our proposition is based on the curriculum construction from generating themes, in Freire's perspective, for the promotion of environmental education (EE) in school. Specifically, we sought to experience and analyze the curriculum development process in its main stages: preliminary survey; issue of identification of community interest (main themes); involvement of teachers and elaboration of the interdisciplinary program, evaluation of program implementation and receptivity of students and teachers participating. The proposal generator theme is a methodological alternative for teaching not only in EA. It emerges from the social and historical reality of the individuals involved bringing greater significance of the contents to the students, who act as participatory process subject. The research was based on qualitative methodology, specifically the principles of action research. Data were built from the dialogue with the community and the students, the notes made in a field diary, the semi-structured interviews with students and questionnaire at the end of the process for the same. The main themes emerged were: violence, drugs, media and consumerism. It was concluded that there was wide acceptance of students for this proposal. Many of them said they liked the dialogic environment, because learning has become easier due to dynamic proposal. Another aspect highlighted by students was the relationship of knowledge to the day-to-day, that is, the subjects were significant for them. The most striking result was the involvement of students, who initially found themselves liabilities and in the process have become subjects of their own history. The main themes presented as an important methodology for the promotion of environmental education at school.