PauloFreirePedagogyoftheOppressed被压迫者教育学英文版.docx

1、PauloFreirePedagogyoftheOppressed被压迫者教育学英文版Paulo Freire, Pedagogy of the OppressedChapter 1While the problem of humanization has always, from an axiological（价值论的）point of view, been humankinds central problem, it now takes on the character of an inescapable concern.1 Concern for humanization leads a

2、t once to the recognition of dehumanization, not only as an ontological possibility but as an historical reality And as an individual perceives the extent of dehumanization, he or she may ask if humanization is a viable possibility. Within history in concrete, objective contexts, both humanization a

3、nd dehumanization are possibilities for a person as an uncompleted being conscious of their incompletion.But while both humanization and dehumanization are real alternatives, only the first is the peoples vocation. This vocation is constantly negated, yet it is affirmed by that very negation. It is

4、thwarted by injustice, exploitation, oppression, and the violence of the oppressors; it is affirmed by the yearning of the oppressed for freedom and justice, and by their struggle to recover their lost humanity.Dehumanization, which marks not only those whose humanity has been stolen, but also (thou

5、gh in a different way) those who have stolen it, is a distortion of the vocation of becoming more fully human. This distortion occurs within history; but it is not an historical vocation. Indeed, to admit of dehumanization as an historical vocation would lead either to cynicism or total despair. The

6、 struggle for humanization, for the emancipation of labor, for the overcoming of alienation, for the affirmation of men and women as persons would be meaningless. This struggle is possible only because dehumanization, although a concrete historical fact, is not a given destiny but the result of an u

7、njust order that engenders violence in the oppressors, which in turn dehumanizes the oppressed.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. In order for this struggle to have meaning, the oppres

8、sed must not in seeking to regain their humanity (which is a way to create it), become in turn oppressors of the oppressors, but rather restorers of the humanity of both.This, then, is the great humanistic and historical task of the oppressed: to liberate themselves and their oppressors as well. The

9、 oppressors, who oppress, exploit, and rape by virtue of their power; cannot find in this power the strength to liberate either the oppressed or themselves. Only power that springs from the weakness of the oppressed will be sufficiently strong to free both. Any attempt to “soften” the power of the o

10、ppressor in deference to the weakness of the oppressed almost always manifests itself in the form of false generosity; indeed, the attempt never goes beyond this. In order to have the continued opportunity to express their “generosity,” the oppressors must perpetuate injustice as well. An unjust soc

11、ial order is the permanent fount of this “generosity” which is nourished by death, despair, and poverty. That is why the dispensers of false generosity become desperate at the slightest threat to its source.True generosity consists precisely in fighting to destroy the causes which nourish false char

12、ity. False charity constrains the fearful and subdued, the “rejects of life” to extend their trembling hands. True generosity lies in striving so that these hands whether of individuals or entire peoples need be extended less and less in supplication, so that more and more they become human hands wh

13、ich work and, working, transform the world.This lesson and this apprenticeship must come, however, from the oppressed themselves and from those who are truly in solidarity with them. As individuals or as peoples, by fighting for the restoration of their humanity they will be attempting the restorati

14、on of true generosity. Who are better prepared than the oppressed to understand the terrible significance of an oppressive society? Who suffer the effects of oppression more than the oppressed? Who can better understand the necessity of liberation? They will not gain this liberation by chance but th

15、rough the praxis of their quest for it, through their recognition of the necessity to fight for it. 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 eve

16、n when clothed in false generosity.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 contradictions 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. This is their model of humanity. This phenomenon