The former oppressors do not feel liberated. On the contrary, they genuinely consider themselves to be oppressed.
It would be a contradiction in terms if the oppressors not only defended but actually implemented a liberating education.
A fact which is not denied but whose truths are rationalized loses its objective base. It ceases to be concrete and becomes a myth created in defense of the class of the perceiver.
True solidarity is found only in the plenitude of this act of love, and in its existentiality, in its praxis.
Discovering himself to be an oppressor may cause considerable anguish, but it does not necessarily lead to solidarity with the oppressed.
Liberation is thus a childbirth, and a painful one.
As long as they live in the duality in which to be is to to be like, and to be like is to be like the oppressor, this contribution is impossible.
How can the oppressed, as divided unauthentic beings, participate in the pedagogy of their liberation?
This book will present some aspects of what the writer has termed the pedagogy of the oppressed, a pedagogy which must be forged with, not for, the oppressed (whether individuals or peoples) in the incessant struggle to regain their humanity.
The oppressor, who is himself dehumanized because he dehumanizes others, is unable to lead this struggle.
The behavior of the oppressed is a prescribed behavior, following as it does the guidelines of the oppressor.
The oppressed find in the oppressors their model of 'manhood.'
They have no consciousness of themselves as persons or as members of an oppressed class.
The oppressed, instead of striving for liberation, tend themselves to become oppressors
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The 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.