Paulo Freire’s Philosophy on Contemporary Education

Dr. Salama Embark. Saleh

English Dept. Faculty of
Education – Agelat
Zawia University

Paulo Freire’s Philosophy on Contemporary Education (1921-1997)

Abstract
This paper offers a critical analysis of Paulo Freire’s philosophy on
contemporary education which implies his ideas on reforming education
through applying a radical change in the aims of education, the relationship
structure, methodology, the materials and assessment strategies. Paulo
freire’s ideas are very popular worldwide and have been used as guidelines
for reforming educational programmes for many disciplines in many

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contexts in North America, Latin America, Europe and recently in Asia and
Africa. Freire believed that his pedagogy was conceived as significant as a
utopian for the Third World and therefore it is worth considering for
reforming higher education in Libya.
Friere used the term ‘banking education’ to criticize the traditional
methods of education in which knowledge is transmitted from the teacher
to the student through a pre-determined set of curriculum. He called for
liberating the education system to offer students the opportunity to develop
their ideas and realize their abilities as active subjects in changing the
world around them. The most interesting argument of Freire is his belief
about the possibility of joining freedom with responsibility and therefore he
suggested seeking a balanced approach through which both could be
accounted for when educational plans and programmes are designed.
The realization of Friere’s ideas on education seems to be a very far
reaching goal. Nevertheless, they offer a good model for reforming
education especially if the particularities of the context of application are
taken into consideration.

Introduction:
Paulo Freire was an influential philosopher and politician. His ideas
on empowering and democratizing education were very far reaching.
Freire’s addressed the education system through proposing a methodology
(Dialogical Problem- Posing); contrasted with the traditional authoritarian

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approach (Banking Education). Torres (1993) pointed out the use of

Freire’s pedagogy in social studies, curriculum studies, adult education,
secondary education, higher education, and educational planning. Although
Freire’s critical pedagogy (1970) originated in the Brazilian context, he
claimed that it was conceived significant widely in the Third World as a
‘utopian’ pedagogy (Freire , 1985: 57). His ideas were later adapted in
North America, Latin America and many parts of Europe. Worldwide
educational programme innovations in literacy, English second language
(ESL), peace education, health education, teenage school discipline, youth
centres, adult education and community development were guided by
Freire’s ideas (Wallerstein & Bernstein, 1988, Macedo & Freire , 1998;
Aronowita, 1993). Therefore; these ideas are worth considering for
reforming higher education in Libya.
In most of his work, Freire argued for liberating the education
system to allow students develop their ideas and realize their abilities as
active subjects in changing the world around them. He criticized those who
dominate in society and rejected the traditional methods of education
(Banking Education) in which knowledge is ‘gift-bestowed’ by the teacher
through a pre-determined set of curriculum. He described the national
curriculum as a prescribed knowledge authorizing teachers to instruct and
impose ideas on students (Freire , 1972).
Freire’s philosophy of education is based on a critical and liberating
dialogue between teacher and learner which encourages responsibility and

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autonomy for both. This results in an appreciation of the dialectical nature

of knowledge and thought as it leading to realize humanity. To achieve
these objectives, Freire (1974) proposed a dialogic and problem-posing
approach rejecting rote and mechanical learning and encouraging teachers
and students to develop their critical thinking and enhancing self
confidence. In his words, it is “an active educational method whieh helps a
person to become consciously aware of his context and his conditions as a
human being a Subject, it will become an instrument of choice” (Freire ,
1974: 56). Shor (1993) described Freire’s student-centred dialogue
approach as participatory, situated, critical, democratic, dialogic,
dissocializing, multicultural, research-oriented, activist and affective.
Although Freire’s educational revolutionary programme was
developed in an earlier time and for another place, many significant lessons
could be drawn from it to be applied today. His ideas about the
‘progressive’ teacher and problem-posing approach offer an alternative
methodology for those contexts dominated by traditional approaches
namely ‘banking education’. As empowering students, accounting for their
culture and context and engaging them actively in problem-posing
dialogues to achieve their critical consciousness and to become
autonomous learners are fundamental principles of Freire’s approach, its
implications in the field of language teaching (English) proved to be
promising (Freire , 1992; Lee , 1998; Cotterall , 2000; Field , 2007).

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Banking Education:
According to Freire (1974) banking education implies manipulating
learners through forcing them to conform to the objectives of the dominant
elite who do not wish to lose their power. By accepting their passive role in
the learning process, learners encourage more manipulation to be practiced
upon them. Lankshear (1993) described banking education as a means for
maintaining an oppressive social order because the more students allow
teachers to deposit information in their minds; the less they can attain the
critical consciousness. Students who are taught through banking education
are likely to internalize the same rigid patterns of relationship structure of
paternal authority. This explains the prevalence of this model of education
in many parts of the world.
Freire (1973) criticized the content of the traditional curriculum of
banking education because it could never lead to developing students’
critical consciousness. This is because it is not connected with students’
lives, but focusing on teaching isolated words and lacking in concrete
activity. He also criticized the external imposition of this curriculum on
schools, proposing mutual participation between teachers and students as
an alternative approach. To Freire, evaluation is an important part of the
learning process. However, the assessment procedures of banking
education which aim at silencing constructive diversity, constructive
criticism, are manipulation tools used by teachers. Freire’s rejection of
these procedures was based on their subjective nature and thus, the

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possibility of biased judgements. He suggested modifying these procedures

to enable the critical teachers to assess students with a sense of serving
freedom not of domestication (Freire, 1998: 104-125).
As top-down teaching, a representative of ‘banking education’,
which indicates the absence of democratization still exists in many schools
(e.g. Libya), serious and sincere effort with well-planned programmes are
urgently needed to democratize these schools. Freire (1992) suggested
steering schools towards democratization through introducing innovations
into curriculum organization. These innovations should imply more human
and democratic relationships between all parts involved in the learning
process (teachers, students, administrators, parents, curriculum designers,
policy-makers. As vertical patterns of relationship structures do not foster
democratic educations, conditions for decision making of a dialogic
approach need to be established before introducing these innovations. One
significant condition needed is changing the administrative structures of
centralized power which currently exist. Freire’s approach to change argues
for the possibility of integrating both paternalistic cultural traditions and the
new conditions of the transitions, as both are favourable to the development
of democratic mentality.
If Libyan EFL teachers are truly interested in making their classes
more democratic, more participatory, they need to respond to Freire’s
(1972) invitation to reject the banking concept of education and to replace
it with ‘dialogic problem-posing ’approach. Policy-makers and curriculum

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designers are also invited to adapt Freire’s ideas on curriculum (horizontal

relationships, freedom, authority, culture, relevance, identity, motivation,
self-esteem, self-confidence, responsibility, subjectivity, autonomy, prior
knowledge, critical thinking, and communication) in making their
decisions. A participatory problem-posing dialogue including teachers,
students, parents, administrators and educational authorities can be useful
for making decisions about these issues. The possibility of applying
Freire’s ideas on empowering education is worth investigating in the
Libyan context.

Dialogic Problem-Posing Approach (a critical pedagogy to education):

Freire’s methodology of teaching and learning describes the class is a
meeting place where knowledge is sought, not transmitted. Freire (1974)
argued for an educational approach which enables people to discuss and
intervene courageously the problems of their context. It should enhance
students’ confidence and strength to address their own problems, instead of
accepting solutions or decisions offered by others. The main principle of
his approach is to present knowledge problematically in a problem-posing
dialogue which offers more opportunities for students to participate
actively and to reflect critically.
Freire’s approach utilizes students’ prior knowledge and daily life
experiences to empower them to construct their own knowledge.
Developing a participatory discourse of a critical language with the

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language of possibility enables teachers and students realize that they can
significantly contribute in changing their schools, lives and societies. This
model of teaching would ensure students’ active participation and would
enable both teachers and students developing their critical attitude (Freire ,
1974). Moreover, it stimulates students’ creativity and triggers their
curiosity which could be only triggered by an approach of questions, not of
answers.
The best way to maintain reflective and meaningful communication
inside classrooms is problematizing knowledge. Problematization is a
dialectic process characterized by true and equal engagement of all
participants. However, mutual respect and understanding, confidence,
willingness to take risks, cooperation are essential conditions for the
communication act to be successful (Freire , 1972).
Freire’s methodology of teaching comprises three interrelated stages. In
stage one ‘generating themes’, the teacher poses a problem derived from
students’ own context and encourages them to put forward their ideas
freely. This is a continuous stage of listening as new ideas may emerge
during the discussion. It is characterized by the equal opportunities for all
participants to generate topics and themes as far as they are relevant and
meaningful. The teacher’s role in this stage is to encourage all the students
to participate and, most importantly, to keep the discussion relevant.
Through this stage, students’ participatory, cooperative skills and their self
confidence could be enhanced. As organization is a main feature of the

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dialogue, the issues emerged in stage one, are ‘codified’ in stage two.
These ‘codifications’ represent familiar local situations and presented as
challenges to be decoded by the group. Students are encouraged to reflect
critically on these ‘codes’ depending on their prior experience and
knowledge. Students’ prior knowledge is used to enrich the discussion and
as an instrument for acquiring new knowledge. Relating students’ prior
knowledge and experience with the new knowledge and experience is an
essential technique in this stage. By critically reflect on their realities as
presented in these codifications, students’ critical awareness of problems
existing in their context is enhanced. This awareness will lead the group to
a more critical consciousness. When the stage of codification revealed the
issues of the discussion, more discussions about their implications follow.
By collaborating with their teacher, students can discover the dangers
existing in their context in the ‘decodification’ stage. Then, all the
possibilities of how these problems can be addressed will be put forward
and the debate will be extended. The solutions proposed lead to more
discussion and encouraged more criticism. (The more engaged with their
context students are, the more increasing possibilities about achieving their
critical consciousness they become). As they participate in all the stages
(listening, ‘codifying’ and reflect critically, acting ‘decodifying’) of
addressing their problems, students will feel empowered, and thus, become
more responsible (Freire , 1974: 46-54).

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In Freire’s approach, the teacher is no longer an information giver,

but a co-communicator actor with students in the dialogue. The teacher and
students share the responsibility of managing and directing the learning
process. The teacher should employ his/her authority to encourage
students’ participation, criticism and thinking, not to impose ideas upon
them. As Freire (1970) put it, the teacher’s authority in this process serves
students’ freedom, not against it .The role of the teacher in Freire’s
approach is important as it aims to make students autonomous learners. He
should help students achieve their critical consciousness by engaging them
in problem-posing dialogues.
However, teachers should be aware that only dialogue that requires
critical thinking is capable of generating critical thinking .To Freire
(1985:89) ‘conscientization’ is a basic dimension of reflective action which
should “continue whenever and wherever the transformed reality assumes a
new face”. They should be aware also that the dialogue is not to invade, or
to manipulate, but to exchange thoughts with students on equal rights of
accepting, criticizing or rejecting all or some of these ideas. Teachers also
need to be aware of the characteristics of critically transitive consciousness
as described by Freire (1973):
• depth in the interpretation of the problems;
• substitution of casual principles for magical explanations; •
testing of one’s findings by openness to revision;

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• avoiding distortion when perceived problems and pre-conceived

notions when analyzing them;
• refusing to transfer responsibility;
 • rejecting passive positions;
• soundness of argumentation;
• practicing dialogues rather than polemics;
• the receptivity to the new for reason beyond mere novelty and by the
good sense not to reject the old only because it is old;
• and accepting what is valid in both old and new (Freire ,1973: 18).
Another interesting argument is Freire’s rejection of ‘assistencialism’ as an
approach for teaching and learning because it does not lead to produce
critical learners. Some teachers believe that by implementing banking
education they assist students through offering them a packed content of
knowledge to repeat and memorize. This is a false belief because this
assistance will definitely lead to disempowering students and increasing
their passivity. Freire believed that ‘assistencialism’ is based on more
paternalism dependency. By adapting this approach, teachers lead students
to adapt to what they want them to adapt, but never to encourage them to
think or criticize. “…assistencialism is both an effect and a cause of
massification..., it offers no responsibility, no opportunities for making
decisions, but only gesture attitudes which encourage passivity,...it never
leads to democratic destination” (Freire ,1973: 15/16). This approach of
teaching will not help students acquire their critical consciousness, but will

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lead them to adaptation or manipulation by contrasting between the

integrated and the adaptive person through considering the former a person
as a ‘subject’, and the latter is a person as an ‘object’.
 Research on Freire’s approach of problem-posing has revealed
interesting findings (Wallerstein & Bernstein, 1988; Schleppegrell &
Bowman 1995; Maddox & Solorzano , 2002; Rossatto , 2002; Mooney &
Nolan ).
Generally, the findings of this research indicated that the problem
posing approach had useful implications on teaching and curriculum
development. It can enhance changes in personal growth, social support,
community organizing, policy and environmental changes and increases
control over one’s life in society. This approach is a useful tool for helping
students and teachers to name and reflect on the societal and systematic
problems and their effect on their learning process to find solutions for
these problems. Rossatto (2002) reported the successful implementation of
three learning programme initiatives in Brazil (Sao Paulo Interdisciplinary
School Reform, Project Axe-A Street Children Schooling, City of Porto
Alegre Participative Citizenship) based on Freire’s pedagogy.
However, teaching through a dialogic problem-posing approach may
represent a threat to traditional teachers who internalize the misconception
of themselves as the only possessors of wisdom and knowledge. The
tendency of students’ memorization of their lessons is a common practice
in banking education. He described those teachers whose teaching

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approach depends on memorization as ‘anti-dialogical’ (Freire , 1985: 55).

Overcoming the vertical patterns of banking education is a pr-requisite for
problem-posing approach to get its way into schools, and then to fulfil its
function of the practice of freedom. As these practices and patterns have
been in effect for long time, eliminating them from schools is very difficult.
Nevertheless, there is hope that schools can become more
democratic. However, hope alone is not enough. We should not surrender,
but attempt with hope until we succeed. Freire (1997:106) insisted that “it
is imperative that we maintain hope even when the harshness of reality may
suggest the opposite. Increasing respect for teachers through significant
improvement of their salaries, through continual development, and through
reforming of teaching preparation programmes as an urgent step on the way
toward improving their performance.
The most interesting argument of Freire, is his addressing of the
tension between freedom and authority and his argument for seeking a
balanced approach through which both could be respected. On one hand,
Freire perceived “education as the practice of freedom” (Freire, 1974; 147).
On the other, he emphasized the necessity of establishing limits to this
freedom. He claimed the possibility of joining freedom with authority
because separating them leads to the infraction of one or the other. He
argued “it is not possible to have authority without freedom and vice versa”
(Freire , 1998:99).

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However, Freire (1998) pointed out the challenge that democratic

teachers need to encounter in transmitting a sense of limit that could be
ethically integrated by freedom itself. He did not reject the authority of the
teacher but rejected the authoritarian model of teaching. He argued that
‘’’there are moments in which the teacher , as authority, talks to the
learners, says what must be done, establishes limits without which the very
freedom of learners is lost in lawlessness” (Freire , 1998:63) This should be
done in a humble way to admit that students could doubt or reject them.
The above argument defends the claim of some teachers who justify
their tendency to implement authoritarian methods because of the need for
authority to maintain discipline in classrooms. Freire (1998) argued that
neither classes characterized by authoritarianism, nor those of unbridled
freedom could maintain discipline. Discipline could be realized only in
those classes or practices in which freedom and authority are found
together. He explained that this is because the harmony between freedom
and authority necessitates discipline. In his dialogical theory, Freire
(1970:159-160) affirms the significance of organization and authority to
keep classes neither authoritarian nor licentious. Organization is a highly
educational process in which leaders and people together experience true
authority and freedom. Both teachers and students should work together to
maintain organization and discipline during the learning process.
Another aspect of Freire’s balanced approach is his acceptance of the
role in which teachers offer knowledge to students through explanation in

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an ‘expository lesson’. However, he criticized the expository lesson which

is vertical in nature with a teacher in a sprit of authoritarianism . Teachers
can explain during the lesson, but not with the belief that they know
everything and their students know nothing.
Freire (1998) addressed the misconception of some teachers of
democratic teaching as a free practice in which the respect of their
professional position might be lost. He stressed that the professional
position of the teacher is highly respected in his approach because without
his/her democratic intervention there would be no progressive education.
He believed that teachers and students are not identical in any dialogue, as
“dialogue between teachers and students does not place them on the same
footing professionally” (Freire, 1992: 116-117). By being more democratic,
teachers will enjoy more respect and appreciation. Democratic relationships
between teachers and students are fundamentals in democratic education.
However, these relationships should be based on mutual respect and
understanding.
Introducing democratic education into schools requires internalizing
conceptions of openness, confidence, trustfulness, cooperation, willingness,
but true responsibility stands prior to these conceptions. Teachers and
students need to be very serious about the implementation of democratic
education. Teachers should keep on updating their knowledge, as new
issues expected to be arise during dialogues. This means that it is not
enough for the teacher to be professional in his/her subject only, other skills

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are now essential to conduct democratic classes effectively. Therefore,

teachers practice should be evaluated to ensure realizing learning objective.
Students who used to be passive recipients of knowledge are now supposed
to be active participants in their learning process. They need to provide
meaningful contributions, reflect critically on learning issues and be
responsible for their decisions. Freire (1992) stressed that democratic
education does not mean that the act of teaching, learning and studying is
pure entertainment and permissiveness. It is meaningful, hard and
demanding, but still a pleasant task. Freire claimed that the separation
between serious teaching and the expression of feeling is a false conception
and argued for the possibility of teachers’ managing of lessons seriously in
a joyful atmosphere. Freire (1985:2) defined the act of studying as “a
difficult task that requires a systematic critical attitude and intellectual
discipline acquired only through practice.
Implementing Freire’s balanced approach in education seems
interesting and practical. However, the difficulty of integrating freedom
and authority on honest ethical standards is still problematic. For example,
the extent of limitation to be practiced on freedom is still not clear. Others
might argue that once freedom is limited, it becomes meaningless. Another
issue is the tendency of those in power obtained from their authority to
dominate others. Such a tendency might lead students, if given the
authority , to violate school regulations which are necessary for

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organization and discipline as a practice of freedom. Teachers also may not

accept handing over the authority they used to enjoy easily. Despite the
belief in the practicality of Freire’s approach for teaching and learning,
clear understanding of the concept of ‘democratic education’ need to be
conceptualized by all involved in the learning process to ensure correct and
effective implementation of this approach. Conceptions of freedom and
authority need to be clearly understood in terms of their relation with
learner’s autonomy.
As our schools can be either places for humanizing or dehumanizing
students, places for either liberating or dominating students, let us all work
together to make schools places for democracy, freedom and authority. Let
us all seek an educational approach which generates active, critical and
responsible citizens who believe in their capacities to consciously
participate in introducing changes into their societies and in learning
independently.

References:
1- Torres, C., 1993. From the pedagogy of the oppressed to a luta
continua. In. P. McLaren & P. Leonard,eds. Paulo Freire : a critical
reader. London; Routledge. Chapter 6, 119-145.
2- Friere, P. 1985. The politics of education: culture power and liberation.
USA : Macmillan. Trans. by: Henry Giroux.-

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Dr. Salama Embark. Saleh‫ــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬

3- Wallerstein, N. & Bernstein, E., 1988. Empowerment education:

 Freire’s ideas adapted to health education. Health Education
Quarterly, vol.15 (4)379-394.
4- Macedo, D. & Freire, A., 1998. Forward. In Freire, P. (1998).Teachers
as cultural workers. Freire, P. USA: WestviewPress. Forward ix-xxii. 5-
Aronowitz, S., 1993. Paul Freire’s radical democratic humanism. In. p.
McLaren & P. Leonard (eds): Paulo Freire: a critical reader. London:
Routledge.
6- Freire, P. 1972. Pedagogy of the oppressed. London: Sheed & Ward.
(Trans. Myra Bergman Ramos). Trans. by: Myra Ramos.
7. Freire, P. 1974. Education : the practice of freedom. London : Writers &
Readers Publishing Cooperative.
8- Ibid, P: 44
9- Shor, I. 1993. Education is politics: Paulo Freire’s critical pedagogy.
In P. McLaren & P. Leonard,eds. Paulo Freire : a critical reader.
London; Routledge. Chapter 2, 25-35.
10- Ibid, P: 29
11- Ipid, P: 73
12- Giroux, H., 1993. Paulo Freire and the politics of postcolonialism. In.
P. McLaren & P. Leonard,eds. Paulo Freire : a critical reader.
London; Routledge. Chapter 10, 177-188.
13- Friere, P. 1992. Pedagogy of hope: reliving pedagogy of the
oppressed. New York : Continuum. Trans. By Robert Bar.

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14- Lee, I., 1998. Supporting greater autonomy in language learning. ELT
Journal, 52/4, 282-290.
15- Cotterall, S., 2000. Promoting learner autonomy through the
curriculum: principles for designing language courses. ELT Journal,
54 (2), 109-117.
16- Field, J., 2007. Looking outwards, not inwards. ELT Journal, 61 (1),
30-38.
17- Ibid, P: 105
18- Lankshear, C., 1993. Functional literacy from a Freirean point of view.
In. In. P. McLaren & P. Leonard, (eds). Paulo Freire : a critical
reader. London; Routledge. Chapter 5, 90-118.
19- Friere, P. 1973. Education for critical consciousness. New York : The
Continuum International Publishing Group. Inc.
20- Friere, P. 1998. Pedagogy of freedom : ethics, democracy and civic
courage. USA : Rowman Littlefield Publishers,INC.
21- Friere, P. 1992. Pedagogy of hope: reliving pedagogy of the oppressed.
New York : Continuum. Trans. By Robert Bar.
22- Ibid, P: 226
23-Ibid, P: 84
24-Ibid, P: 157
25-Ibid, P: 33
26-Ibid, P: 192

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Dr. Salama Embark. Saleh‫ــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬

27- Freire, P., 1970. Pedagogy of the oppressed; new revised 20th –
anniversary
edition (1998). New York : Continuum. Trans. By Myra Ramos 28-
Ibid, P: 62
29- Ibid, P: 179
30- Ibid, P: 12
31- Ibid, P: 116
32- Ibid, P: 44
33-Schleppegrell, M. & Bowman, B., 1995. Problem-posing: a tool for
curriculum renewal. ELT Journal, vol.49 (4), 297-307.
34- Maddox, R., Solorzano, D., 2002. Using critical race theory, Paulo
Freire’s problem-posing method, and case study research to confront
race and racism in education. Qualitative Inquiry, vol. 8 (1), 66-84
35- Rossatto, C., 2002. Critical pedagogy applied praxis;a Freirean
interdisciplinary project and grassrootsocial movement. In. J. Judith
et al (eds) The Freirean legacy : education for social justice. New
York : Peter Lang. p,157-171.
36- Mooney, M. & Nolan, L., 2006. A critique of Freire’s perspective on
critical social theory in nursing education. Nurse Education Today,
vol. 26, 240-244.
37- Ibid, P: 132
38- Ibid, P: 7

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39- Friere, P. 1997. Pedagogy of the heart. New York : The Continuum
International Publishing GroupInc. Trans. By: Dolando Macedo &
Alexandre Oliveira.
40- Ibid, p: 254
41- Ibid, P: 49
42-Ibid, P: 16
43-Ibid, P: 135
44-Ibdi, P: 182
45-Ibid, P: 247
46-Ibid, P: 88
47-Ibdi, P: 58
48-Ibid, P: 28
49- Ibid, P: 38

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