Ivan Illich Quotes

I know of no industrial society where women are the economic equals of men. Of everything that economics measures, women get less.

a great deal of learning even now seems to happen casually and as a by-product of some other activity defined as work or leisure does not mean that planned learning does not benefit from planned instruction and that both do not stand in need of improvement.

Man's consciously lived fragility, individuality and relatedness make the experience of pain, of sickness and of death an integral part of his life. The ability to cope with this trio autonomously is fundamental to his health. As he becomes dependent on the management of his intimacy, he renounces his autonomy and his health must decline.

Above all, political discussion is stunned by a delusion about science. This term has come to mean an institutional enterprise rather than a personal activity, the solving of puzzles rather than the unpredictably creative activity of individual people. Science is now used to label a spectral production agency which turns out better knowledge just as medicine produces better health. The damage done by this misunderstanding about the nature of knowledge is even more fundamental than the damage done to the conceptions of health, education, or mobility by their identification with institutional outputs. False expectations
of better health corrupt society, but they do so in only one particular sense. They foster a declining concern with healthful environments, healthy life styles, and competence in the personal care of one's neighbor. Deceptions about health are circumstantial. The institutionalization of knowledge leads to a more general and degrading delusion. It makes people
dependent on having their knowledge produced for them. It leads to a paralysis of the moral and political imagination.

Creative, exploratory learning requires peers currently puzzled about the same terms or problems.

Unemployment means sad idleness, rather than the freedom to do things that are useful for oneself or for one's neighbor. An active woman who runs a house and brings up children and takes in those of others is distinguished from a woman who 'works', no matter how useless or damaging the product of this work might be. Activity, effort, achievement, or service outside a hierarchical relationship and unmeasured by professional standards, threatens a commodity-intensive society. The generation of use-values that escape effective measurement limits not only the need for more commodities but also the jobs that create them and the paycheques needed to buy them.

Sudden change is of a different order than feedback or evolution. Observe the whirlpools below a waterfall. For many seasons the eddies stay in the same place no matter whether the water is high or low. Then, suddenly, one more stone falls into the basin, the entire array changes, and the old can never be reconstructed.

P4- no amount of dollars can remove the inherent destructiveness off welfare institutions once the professional hierarchies off these have convinced society that their ministrations are morally necessary.

Wherever the shadow of economic growth touches us, we are left useless unless employed on a job or engaged in consumption...We lose sight of our resources, lose control over the environmental conditions which make these resources applicable, lose taste for self-reliant coping with challenges from without and anxiety from within.

I intend to discuss some perplexing issues which are raised once we embrace the hypothesis that society can be deschooled; to search for criteria which may help us distinguish institutions which merit development because they support learning in a deschooled milieu; and to clarify those personal goals which would foster the advent of an Age of Leisure (schole) as opposed to an economy dominated by service industries.

The appropriation of the grassland by the lords was challenged, but the more fundamental transformation of grassland (or of roads) from commons to resource has happened, until recently, without being subjected to criticism. The appropriation of the environment by the few was clearly recognized as an intolerable abuse. By contrast, the even more degrading transformation of people into members of an industrial labour force and into consumers was taken, until recently, for granted. For almost a hundred years the majority of political parties has challenged the accumulation of environmental resources in private hands. However, the issue was argued in terms of the private utilization of these resources, not the distinction of commons. Thus anticapitalist politics so far have bolstered the legitimacy of transforming commons into resources.

"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."

Traditionally the gaze was conceived as a way of fingering, of touching. The old Greeks spoke about looking as a way of sending out my psychopodia, my soul's limbs, to touch your face and establish a relationship between the two of us. This relationship was called vision. Then, after Galileo, the idea developed that the eyes are receptors into which light brings something from the outside, keeping you separate from me even when I look at you. People began to conceive of their eyes as some kind of camera obscura. In our age people conceive of their eyes and actually use them as if they were part of a machinery. They speak about interface. Anybody who says to me, "I want to have an interface with you," I say, "please go somewhere else, to a toilet or wherever you want, to a mirror." Anybody who says, "I want to communicate with you," I say, "Can't you talk? Can't you speak? Can't you recognize that there's a deep otherness between me and you, so deep that it would be offensive for me to be programmed in the same way you are."

I believe that the Incarnation makes possible a surprising and entirely new flowering of love and knowledge. For Christians the Biblical God can now be loved in the flesh. Before I was limited by the people into which I was born and the family in which I was raised. Now I can choose whom I will love and where I will love. And this deeply threatens the traditional basis of ethics, which was always an ethnos, an historically given “we” which proceeds any pronunciation of the world “I”.

The American university has become the final stage of the most all encompassing initiation rite the world has ever known. No society in history has been able to survive without ritual or myth, but ours is the first which has needed such a dull, protracted, destructive, and expensive initiation into its myth. The contemporary world civilization is also the first one which has found it necessary to rationalize its fundamental initiation ritual in the name of education. We cannot begin a reform of education unless we first understand that neither individual learning nor social equality can be enhanced by the ritual of schooling. We cannot go beyond the consumer society unless we first understand that obligatory public schools inevitably reproduce such a society, no matter what is taught in them.