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These files are maintained strictly for historical reference, research, and recordkeeping purposes, and the content has not been altered or updated since archiving. Content on this site may not meet current digital accessibility standards. If you require an alternative, accessible format of any information found on this site, please contact Bruce Jones, bjones@ucsd.edu to request an accommodation.
You are right! Freire's idea of "ser" is not disconnect of being in a concrete world. For transforming this world is necessary acting in it with a consequence - praxis This is what Paulo Freire consider – this is “ser” and “vir a ser” (by transforming the world the person transform her/him self) There is quite a difference in Freire’s publication before and after being exiled. His radically must be found between lines. Raquel S. L. Guzzo Pos-Graduação em Psicologia Centro de Ciências da Vida Pontifícia Universidade Católica de Campinas rguzzo@puc-campinas.edu.br rguzzo@pq.cnpq.br rguzzo@mpc.com.br On 6 Oct 2011, at 10:37, Tony Whitson wrote: > Someone sent me an off-list response to my Freire post, offering that "I > think that "ser " used by Paulo Freire refers to the essence of each > individual. " In my response, I say that I agree with ser as the essnece, > but I'm thinking Freire is trying to say our essence is our doing, not > something that we are [as with the verbal copula]. This is consistent with > Sartre, of course, but I think Freire is trying to express this in a more > radical sense, by using "ser" (at least sometimes) in a way that it should > not be translated as the noun "L'etre." > > > > I think "ser" is not always "O ser" (= L 'etre) in Freire, as when he writes > in the footnote "Em torno do que e de como estão sendo." (p. 1, chapter 1, > Pedagogia do Oprimido) > > The English, in Pedagogy of the Oppressed, is: < preoccupation with what > and how they are "being." > > > > > -----Original Message----- > From: xmca-bounces@weber.ucsd.edu [mailto:xmca-bounces@weber.ucsd.edu] On > Behalf Of Larry Purss > Sent: Thursday, October 06, 2011 8:56 AM > To: eXtended Mind, Culture, Activity > Subject: [xmca] adverbial qualified movement, action, being > > > > The discussion of vivencia has me pondering > > > > The turn to discussing "vital experience" or being as qualified being [not > qualia] seems to be an opening with potential and possibility. > > > > Andy, > > you ask if it is what we "make" of an experience that is determinative if it > is "vital". I would suggest that the term how we "participate" rather than > "make" is central to exploring "vital experience". Making is one particular > approach to engaging vital experience. This is a vital experience that > transforms the individual person's orientation within the world. This is an > agentive response that has the quality of being a "personal" decision. I > would like to suggest this is one particular way to intergrate "vital > experience in our proceeding along pathways. I would even suggest this may > be the particular way forward that is biased as an approach within modernity > as an ethical way of life. > >> From this perspective "vital experience" can be personally "undergone" > >> and > > through struggle and courageously exploring of personal inscapes the person > can change direction and "make" something different of their lives [develop] > > > > However, alternatively, the person could possibly be "met" [alterity] and in > this "I-YOU" meeting "vital experience" is transformed and new pathways > open. I wonder if this alternative way of engaging "vital experience" is > through "witnessing" [as I explored recently] This is another way of > engaging "vital experience" that does not emphasize the personal courageous > aspect of transformation [as making] but rather points to "being met" within > the "vital experience". > > > > I've contrasted and made distinct two possible openings of development > [transformation or in*formation] One emphasing a journey through inscapes, > the other through intersubjective "holding environments". In actuality there > may be multiple flow-forms and interweavings of these multiple strands of > "vital experience" What I'm pointing to is our socio-cultural biases in > modernity to validate the "inscapes" as legitimate [good] pathways of > transformation while invalidating the inter-subjective witnessing pathways > to transformation. [as dependency and defended against] In other words we > don't really "trust" the other will actually respond to the calling of "vial > experience". > > Andy, I grant that after being "met" [which I believe may be developmental > in its own movement] there follow other phases or levels of transformation > that bring us back to "spaces of reason" "propositional language games" > > "agentive stances of *making* ones way in the world", etc. > > This becomes a cultural-historical narrative of projects and objects and > activity. I also grant "meeting" as I'm discussing it is "normative" and an > ethical stance towards alterity [including one's own alterity]. However as > a particular form of participation it may have as much validity and > legitimacy as the moe courageous form of turning towards inscapes for > transormation. > > > > Larry > > __________________________________________ > > _____ > > xmca mailing list > > <mailto:xmca@weber.ucsd.edu> xmca@weber.ucsd.edu > > <http://dss.ucsd.edu/mailman/listinfo/xmca> > http://dss.ucsd.edu/mailman/listinfo/xmca > > __________________________________________ > _____ > xmca mailing list > xmca@weber.ucsd.edu > http://dss.ucsd.edu/mailman/listinfo/xmca __________________________________________ _____ xmca mailing list xmca@weber.ucsd.edu http://dss.ucsd.edu/mailman/listinfo/xmca