Critical and liberating dialogue, which presupposes action, must be carried on with the oppressed at whatever the stage of their struggle for liberation. The content of that dialogue can and should vary in accordance with historical conditions and the level at which the oppressed perceive reality.
It is not systematic education which somehow molds society, but, on the contrary, society which, according to its particular structure, shapes education in relation to the ends and interests of those who control the power in that society.
At times, I have been criticized by some philosophers of education, who place me in postures that they classify pejoratively as 'revolutionary.' But I have had the satisfaction of being invited to work in societies making progressive efforts without wavering. They were changing, and so they called on me.
Those truly committed to liberation must reject the banking concept in its entirety, adopting instead a concept of women and men as conscious beings and consciousness as consciousness intent upon the world.
Just as it is important in Latin America to discuss ideas that come from North America, I think it is interesting for North Americans to discuss ideas that come from Latin America or Africa and do not insert themselves into capitalist interests.
At a certain point in their existential experience, the oppressed feel an irresistible attraction toward the oppressor and his way of life. Sharing this way of life becomes an overpowering aspiration.