Re-Envisioning Paulo Freire's "Banking Concept of Education" Essay

Paulo Freire ended up being a Brazilian ideologist whoever radical ideas have shaped the current idea of and approaches to training. In his essay The 'Banking' idea of Education, Freire passionately expounds on the mechanical flaw in the current system, while offering a method that he believes medicates the learning-teaching disorder in class. The flawed conception, Freire describes, is the oppressive “depositing” of data (for this reason the expression 'banking') by instructors to their pupils.

But, in accordance with Freire, a “liberating” educational practice (their problem-posing method) negates the unconsciousness of the in class roles, with no false intellectual stimulation can exist within that training. To the contrary, regardless, the pupil is in charge of understanding the material some way dependent on exactly what design the teacher adapts, even in the event the information is un-relatable toward pupils’ everyday lives. If a teacher has a certain premeditated concept, then there may be no real liberty on behalf of the pupil, because the banking and problem-posing principles are anti-autonomous.

The “banking concept,” as termed by Freire, is actually a work that hinders the intellectual growth of pupils by switching them into, figuratively talking, comatose “receptors” and “collectors” of data that have no genuine link with their lives. Freire states:

«Implicit in banking concept could be the presumption of a dichotomy between people together with globe: you were merely on earth, not using the globe or with other people; the individual is a spectator, not re-creator. In this view anyone just isn't a conscious being (corpo consciente); they're instead the possessor of a consciousness: a clear “mind” passively available to the reception of build up of truth from the world outside» (247).

What Freire means by this really is that the banking concept imposes a schism between an individual (teacher and/or pupil) and “real world”, resulting in the obvious demise of their real consciousness, since the previous can only be recognized through relationships and connections the individual draws from product for their life.

Inside view, Freire claims that by presuming the functions of teachers as depositors and students as receptors, the banking concept therefore changes humans into objects. Humans (as items) have no autonomy and therefore no capability to rationalize and conceptualize knowledge at your own degree. And because of this initial misunderstanding, the strategy it self is something of oppression and control.

To alleviate this “dehumanization” created by the banking concept, Freire introduces what's deemed as “problem-posing education”. In this approach the functions of students and teachers become less structured, and both practice acts of dialogic enrichment to effectively ascertain knowledge from each other. Based on Freire, “Knowledge emerges only through innovation and re-invention, through restless, impatient, continuing, hopeful inquiry people pursue on earth, using the globe, along with each other” (244).

This means true comprehension can simply be fashioned though conversation, questioning, and sharing of one’s interpretations by all persons into the classroom. In this concept Freire requires the same playing field, or what certainly one of my former teachers called “mutual humanity”: “It [problem-posing education] enables instructors and pupils to become Subjects for the educational process by overcoming authoritarianism and an alienating intellectualism” (253-254). However, Freire neglected to discover that incessantly within the device of a classroom there is an imbalanced energy framework between your instructor together with students. For several intents and purposes, the teacher is obviously an expert, no real matter what.

But inherent within the problem-posing technique is a two-pronged line of attack, meaning there are two class room modes within the one problem-posing method. One is pseudo-dialectic, which is the illusion of students and instructors really “discovering” knowledge with and from each other, because the teacher poses a question but currently has the solution in mind. In this way, the pupils are directed towards a certain result, and don't have separate thought-processes.

Another is genuine dialectic, meaning the teacher poses a question without any intention of steering the dialogue towards just one answer. Depending on the number of feel the teacher has under their belt, they can expect a particular percentage regarding the possible answers, but it is the residual % of answers, that they had never ever in fact considered, they actually simply take curiosity about.

Freire asserted, “If its true that thought has meaning only once generated by action upon the world, the subordination of students to teachers becomes impossible” (247). This implies that passive “learning” thwarts real consciousness, which then means no active imagination may be stated in which action is facilitated. In view that “mock” problem-posing education doesn't necessitate agency with respect to the students, then your technique is, too, inadequate at facilitating awareness that precedes reflection, which can consequently not be applied.

Hence this process doesn't give the pupils “liberation”, and their so-called independency is but an illusion. (allow it be known that in the interests of argument the some ideas of “illusion” and “reality” are taken loosely to reflect the character of different educational methods, not the character of this a few ideas themselves).

On the flipside, genuine problem-posing diminishes a teacher’s authority to an amount that doesn't obstruct the trade of ideas. Necessary involvement, attendance, effort in projects, an such like etc are indeed respected, however in the class room dialogue there clearly was an all natural discussion that isn't hindered by authoritativeness. At this point it is important to think about the nature of freedom: the difference between being free and being without. Real freedom is profound; can anybody ever truly be free? In this situation of genuine problem-posing, the student is without any the oppression of limiting intellectualism inherent in banking and pseudo-dialectic.

Essentially, the Freirian spectrum- with “banking” at one end, pseudo “problem-posing” within center (which basically is a form of banking) and genuine “problem-posing” at other end- mimics actuality for the reason that one is often subject to some degree of authority. The characteristics of those relationships be determined by just how much each party is prepared to provide and simply take, meaning as to the degrees the authority renounces their control additionally the subject permits them.

The notion that pupils think they have been granted true self-reliance in a class room has consequences in as well as on the entire world most importantly. Illusory freedom is disastrous since it is a belief in something which is not truth- it does not exist. Therefore pupils become area of the “real world” believing they know all simply because they were under the impression they certainly were free once they “learned” it. The truth is, the students had never discovered that which was true for them, and consequently were generated accept an idea and regard it as true without concern.

Within the instance of true dialectic, the student regards the minimal authority as a non-threat, whereby the student then becomes the ultimate authority on the beliefs. In real life, this will be instrumental in fostering a society of enlightened, open-minded and independent persons. Freire elucidates:

«In problem-posing education, people develop their capacity to perceive critically the direction they exist worldwide with which as well as in that they find themselves; they arrived at understand globe not as a static reality, but as a real possibility in procedure, in transformation. Even though the dialectical relations of women and guys aided by the world exist independently of how these relations are identified (or if they are identified at all), additionally it is true that the type of action they adopt would be to a sizable level a function of how they perceive by themselves on the planet. Ergo, the teacher-student as well as the students-teachers mirror simultaneously on by themselves together with world without dichotomizing this expression from action, and thus establish a traditional type of idea and action» (252).

What Freire means is that problem-posing is powerful because, according to the text, the truth is in a consistent state of modification. He is stating that even though the real dialogue subsists whether or not the subjects recognize the genuine nature of truth, their actions are created by their perceptions of these very own reality. The newest element of problem-posing is whenever both the teacher-student and student-teacher contemplate their “realities” and are also then empowered to imagine otherwise.

Due to and through this imagination, the teacher-student and student-teacher act upon those factors, and thus revolutionize the present truth and “advance humanity”. The authentic form of thought and action created by genuine problem-posing is the key to individual development: by placing oneself in timeline of humanity to master from the past, examining one’s life in relation to the present while questioning everything, and going forward to shape the near future while never ceasing to idly negate those lessons.

Education in the post-modern culture has transformed into the backbone, the inspiration for the people of this society which will 1 day keep the reigns. The ongoing future of humanity is closely from the individuals created by education, and the methodological circumstances which that intellectual transformation took place. Essential to the long run is an attention to the current by which we vow to create genuine, dialectical education because the club to start advancement, and search for the rebirth of imagination.


Freire, Paulo. “The “Banking” notion of Education.” Ways of researching. 8th ed. Bartholomae, David and Anthony Petrosky. Boston: Bedford- St. Martin’s, 2008. 242-254. Print.

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