Ivan Illich Quotes

A political program which does not explicitly recognize the need for deschooling is not revolutionary; it is demagoguery calling for more of the same.

The primitive world was governed by fate, fact, and necessity. By stealing fire from the gods, Prometheus turned facts into problems, called necessity into question, and defied fate. Classical man framed a civilized context for human perspective. He was aware that he could defy fate-nature-environment, but only at his own risk. Contemporary man goes further; he attempts to create the world in his image, to build a totally man-made environment, and then discovers that he can do so only on the condition of constantly remaking himself to fit it. We now must face the fact that man himself is at stake.

Activity, effort, achievement, or service outside a hierarchical relationship and unmeasured by professional standards, threatens a commodity-intensive society.

People need new tools to work with rather than new tools that work for them.

The habitual passenger cannot grasp the folly of traffic based overwhelmingly on transport. His inherited perceptions of space and time and of personal pace have been industrially deformed. He has lost the power to conceive of himself outside the passenger role. Addicted to being carried along, he has lost control over the physical, social, and psychic powers that reside in man's feet. The passenger has come to identify territory with the untouchable landscape through which he is rushed. He has become impotent to establish his domain, mark it with his imprint, and assert his sovereignty over it. He has lost confidence in his power to admit others into his presence and to share space consciously with them. He can no longer face the remote by himself. Left on his own, he feels immobile. The habitual passenger must adopt a new set of beliefs and expectations if he is to feel secure in the strange world where both liaisons and loneliness are products of conveyance. To "gather" for him means to be brought together by vehicles. He comes to believe that political power grows out of the capacity of a transportation system, and in its absence is the result of access to the television screen. He takes freedom of movement to be the same as one's claim on propulsion. He believes that the level of democratic process correlates to the power of transportation and communications systems. He has lost faith in the political power of the feet and of the tongue. As a result, what he wants is not more liberty as a citizen but better service as a client. He does not insist on his freedom to move and to speak to people but on his claim to be shipped and to be informed by media. He wants a better product rather than freedom from servitude to it. It is vital that he come to see that the acceleration he demands is self-defeating, and that it must result in a further decline of equity, leisure, and autonomy.

The operation of a peer-matching network would be simple. The user would identify himself by name and address and describe the activity for which he sought a peer. A computer would send him back the names and addresses of all those who had inserted the same description. It is amazing that such a simple utility has never been used on a broad scale for publicly valued activity

everywhere the school system has the same structure, and everywhere its hidden curriculum has the same effect. Invariably, it shapes the consumer who values institutional commodities above the nonprofessional ministration of a neighbor. Everywhere the hidden curriculum of schooling initiates the citizen to the myth that bureaucracies guided by scientific knowledge are efficient and benevolent.

I do not believe that friendship today can flower out — can come out — of political life. I do believe that if there is something like a political life to be — to remain for us, in this world of technology — then it begins with friendship. Therefore my task is to cultivate disciplined, self-denying, careful, tasteful friendships. Mutual friendships always. I-and-you and, I hope, a third one, out of which perhaps community can grow. Because perhaps here we can find what the good is.

"Many students, especially those who are poor, intuitively know what the schools do for them. They school them to confuse process and substance. Once these become blurred, a new logic is assumed: the more treatment there is, the better are the results; or, escalation leads to success. The pupil is thereby "schooled" to confuse teaching with learning, grade advancement with education, a diploma with competence, and fluency with the ability to say something new. His imagination is "schooled" to accept service in place of value."

As a scholar I have been shaped by a monastic traditions and by the interpretation of medieval texts. Early on I took it for granted that the principal condition for an atmosphere that is propitious to independent thought is the hospitality cultivated by the host: a hospitality that excludes condescension as scrupulously as seduction; a hospitality that by its simplicity defeats the fear of plagiarism as much as that of clientage; a hospitality that by its openness dissolves intimidation as studiously as servility; a hospitality that exacts from the guests as much generosity as it imposes on the host. I have been blessed with a large portion of it, with the taste of a relaxed, humorous, sometimes grotesque fit among mostly ordinary but sometimes outlandish companions who are patient with one another.

Disembodiment is reaching a second level which I can only call algorithmization or mathematization. People annihilate their own sensual nature by projecting themselves into abstracta, into abstract notions. And this renunciation of intimate uniqueness through the introjection and self-ascription of statistical entities is being cultivated with extraordinary intensity by the way in which we live. This has to be explored. The consequence is an insensibility not only to myself but to you.

Crescere nella condizione di bambino significa essere condannati ad un conflitto disumano tra la propria coscienza di sé e il ruolo imposto da una società che sta attraversando la propria età scolare.

It takes more time and effort and delicacy to learn the silence of a people than to learn its sounds. Some people have a special gift for this. Perhaps this explains why some missionaries, notwithstanding their efforts, never come to speak properly, to communicate delicately through silences. Although they ''speak with the accent of natives'' they remain forever thousands of miles away. The learning of the grammar of silence is an art much more difficult to learn than the grammar of sounds.

The public is indoctrinated to believe that skills are valuable and reliable only if they are the result of formal schooling.

Institutional wisdom tells us that children need school. Institutional wisdom tells us that children learn in school. But this institutional wisdom is itself the product of schools because sound common sense tells us that only children can be taught in school. Only by segregating human beings in the category of childhood could we ever get them to submit to the authority of a schoolteacher.