First published in 1968, Pedagogy of the Oppressed was a landmark in the history of educational theory, method, and criticism. The book questioned the epistemological foundations of teaching and learning that dominated the social field of practice and its institutional structures. Paolo Freire enacted a radical opposition to the hegemony of what he called “banking education” and the transmission of knowledge from teacher to student in a master/slave dialectic that created the dyad of oppressor and oppressed. Ideology constructs and construes the power/knowledge nexus codifying pedagogical principles that limit freedom. For Freire, the idea of “praxis”— informed theory and salient practice—is a guide to teacher and students toward enlightened reflection on education. A becoming conscious or “conscientization” enabling the path toward ontological completion in solidarity by embracing the humanity of the other beyond the desire to reproduce certain forms of epistemological subjectivity. Liberation is earned through resistance, eventually overcomes the fear of freedom. Struggle against the structures and mechanisms of oppression that marginalize, subaltern, demonize, and disempower an individual, group, or class is inevitable. This special issue, fifty years after the appearance of Pedagogy of the Oppressed, takes up some of the themes that Freire addressed in 1968. It should not be without some sadness that the event of this publication is marked with a nostalgia of hopefulness about the future of education yet-to come. What does it mean that Pedagogy of the Oppressed is still relevant, a half century later? That the concepts and analysis of education and society Freire expounded and enacted have credence for teaching and learning today? If anything, this special issue reminds us we must be more vigilant against the ideological and material structures of schooling that suppress the freedom of human beings, denying and depriving rights, to render teachers and students as state subjects for the purpose of reproducing knowledge. It is not so much a matter of making education qualitatively or quantitatively better through improving content and method for the creation or transmission of knowledge. More importantly, it means taking education back to rethink how the power of teaching and learning can be transformed for the purpose of liberation.

中文翻译：

---

“被压迫者的教育学：50 年”

《被压迫者教育学》于 1968 年首次出版，是教育理论、方法和批评史上的里程碑。这本书质疑了主导社会实践领域及其制度结构的教与学的认识论基础。保罗·弗莱雷 (Paolo Freire) 激进地反对他所谓的“银行教育”的霸权，以及以主/奴辩证法从教师到学生的知识传播，这种辩证法创造了压迫者和被压迫者的二元对立。意识形态构建并解释了权力/知识关系，将限制自由的教学原则编纂成法典。对于弗莱雷来说，“实践”的理念——知情的理论和突出的实践——是教师和学生对教育进行开明反思的指南。通过拥抱他人的人性，超越复制某些形式的认识论主观性的愿望，成为一种有意识的或“良知化”，从而实现在团结中通向本体论完成的道路。解放是通过反抗赢得的，最终克服了对自由的恐惧。与将个人、群体或阶级边缘化、从属、妖魔化和剥夺权力的压迫结构和机制作斗争是不可避免的。在《被压迫者教育学》问世 50 年后，这期特刊讨论了弗莱雷在 1968 年提出的一些主题。这本出版物的事件标志着对未来充满希望的怀旧，这不应该没有一些悲伤教育尚未到来。被压迫者教育学仍然具有相关性是什么意思，半个世纪后？弗莱雷所阐述和制定的教育和社会概念和分析对今天的教学和学习有依据吗？如果有的话，这个特刊提醒我们必须更加警惕学校教育的思想和物质结构压制人的自由，否认和剥夺权利，将教师和学生作为知识再生产的国家主体。与其说是通过改进创造或传播知识的内容和方法，使教育在质量或数量上变得更好，不如说是问题。更重要的是，这意味着要让教育重新思考如何转变教与学的力量以达到解放的目的。