Within the word we find two dimensions, reflection and action, in such radical interaction that if one is sacrificed–even in part–the other immediately suffers. There is no true word that is not at the same time a praxis. Thus, to speak a true word is to transform the world. . .
Human beings are not built in silence, but in word, in work, in action-reflection. . .
If it is in speaking their word that people, by naming the world, transform it, dialogue imposes itself as the way by which they achieve significance as human beings. Dialogue is thus an existential necessity. . . .
Dialogue cannot exist, however, in the absence of a profound love for the world and for people. . . Love is at the same time the foundation of dialogue and the dialogue itself. . . . Because love is an act of courage, not of fear, love is commitment to others. No matter where the oppressed are found, the act of love is commitment to their cause–the cause of liberation. . . If I do not love the world–if I do not love life–if I do not love people–I cannot enter into dialogue.
On the other hand, dialogue cannot exist without humility. . . Men and women who lack humility (or have lost it) cannot come to the people, cannot be their partners in naming the world. Someone who cannot acknowledge himself to be as mortal as everyone else still has a long way to go before he can reach the point of encounter. At the point of encounter there are neither utter ignoramuses nor perfect sages; there are only people who are attempting, together, to learn more than they now know.
Dialogue further requires an intense faith in humankind, faith in their power to make and remake, to create and re-create, faith in their vocation to be more fully human (which is not the privilege of an elite, but the birthright of all). . .
Founding itself upon love, humility, and faith, dialogue becomes a horizontal relationship of which mutual trust between the dialoguers is the logical consequence. . . False love, false humility, and feeble faith in others cannot create trust. Trust is contigent on the evidence which one party provides the others of his true, concrete intentions; it cannot exist if that party’s words do not coincide with their actions.
This is the section from Pedogogy of the Oppressed that really made me begin listening to what Freire was saying and step beyond his language of “revolution” and recognize it as fundamental insight into the very heart of effective pedagogy.