A Quote by Paulo Freire
Indeed, some "revolutionaries" brand as "innocents," "dreamers," or even "reactionaries"; those who would challenge this educational practice. But one does not liberate people by alienating them. Authentic liberation - the process of humanization - is not another deposit to be made in men.
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Indeed our survival and liberation depend upon our recognition of the truth when it is spoken and lived by the people. If we cannot recognize the truth, then it cannot liberate us from untruth. To know the truth is to appropriate it, for it is not mainly reflection and theory. Truth is divine action entering our lives and creating the human action of liberation.
Even other movies I wasn't involved with, I'd watch them edit 'cause I really enjoy watching them go through their process. It's a very economical, educational process.
The Internet has made some phenomenal breakthroughs that are still only poorly understood in terms of changing people's ideas of us and them. If mass media, social isolation in the suburbs, alienating workplaces and long car commutes create a bunker mentality, the Internet does the opposite.
All reactionaries are paper tigers. In appearance, the reactionaries are terrifying, but in reality they are not so powerful. From a long-term point of view, it is not the reactionaries but
the people who are really powerful.
Those who seek liberation for themselves alone cannot become fully enlightened. Though it may be said that one who is not already liberated cannot liberate others, the very process of forgetting oneself to help others is in itself liberating
Like other revolutionaries I can thank God for the reactionaries. They clarify the issue.
I challenge you to be dreamers; I challenge you to be doers and let us make the greatest place in the world even better.
Neoliberalism eats its own children. Disposability is central to how neoliberalism functions. I would not like to romanticize that, though, by suggesting that it creates dreamers. I would like to suggest that the radical imagination is so powerful, when employed collectively, that people will attempt to find solutions in ways that challenge the very conditions that made them disposable. That's where this sort of thing becomes interesting. We need to be careful about the dreaming quality here.
If we are made in some degree for others, yet in a greater are we made for ourselves. It were contrary to feeling and indeed ridiculous to suppose that a man had less rights in himself than one of his neighbors, or indeed all of them put together. This would be slavery, and not that liberty which the bill of rights has made inviolable, and for the preservation of which our government has been charged.
When you look at this, I think that there's been such a hard push on this. The reason they're called DREAMers is because that's the most sympathetic term that could be applied to among all of these DREAMers, there are some awfully bad people. And these dreamers go on to the age of 37 or 38 or maybe older.
I think it's the responsibility of a major opera house not only to cultivate debate and get people thinking, but also to be interfaced with things that challenge them. To challenge its audience and not just deliver things that they know, even though some of those things are wonderful.
Even if matter could do every outward thing that God does, the idea of it would not work as satisfactorily, because the chief callfor a God on modern men's part is for a being who will inwardly recognize them and judge them sympathetically. Matter disappoints this craving of our ego, so God remains for most men the truer hypothesis, and indeed remains so for definite pragmatic reasons.
Some of those songs, you really have to bite them. You challenge yourself, you challenge the audience, you do something different. People weren't expecting it.
Are our ways of teaching students to ask some questions always correlative with our ways of teaching them not to ask - indeed, to be unconscious of - others? Does the educational system exist in order to promulgate knowledge, or is its main function rather to universalize a society’s tacit agreement about what it has decided it does not and cannot know?
If you imitate the forms of a single artist through constant practice, your intelligence would have to be crude indeed for you not to get some nourishment from them.
Forgiveness does not mean that we have to continue to relate to those who have done us harm. In some cases the best practice may be to end our connection, to never speak to or be with a harmful person again. Sometimes in the process of forgiveness a person who hurts or betrayed us may wish to make amends, but even this does not require us to put ourselves in the way of further harm.
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