IVAN ILLICH LA SOCIEDAD DESESCOLARIZADA PDF

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Silence is a Commons Contexto: Machines which ape people are tending to encroach on every aspect of people's lives, and that such machines force people to behave like machines. The new electronic devices do indeed have the power to force people to "communicate" with them and with each other on the terms of the machine. Whatever structurally does not fit the logic of machines is effectively filtered from a culture dominated by their use.

The machine-like behaviour of people chained to electronics constitutes a degradation of their well-being and of their dignity which, for most people in the long run, becomes intolerable.

Observations of the sickening effect of programmed environments show that people in them become indolent, impotent, narcissistic and apolitical. The political process breaks down, because people cease to be able to govern themselves; they demand to be managed. We the People interview Contexto: I do not believe that friendship today can flower out — can come out — of political life. I do believe that if there is something like a political life to be — to remain for us, in this world of technology — then it begins with friendship.

Therefore my task is to cultivate disciplined, self-denying, careful, tasteful friendships. Mutual friendships always. I-and-you and, I hope, a third one, out of which perhaps community can grow. Because perhaps here we can find what the good is. We the People interview Contexto: Traditionally the gaze was conceived as a way of fingering, of touching.

The old Greeks spoke about looking as a way of sending out my psychopodia, my soul's limbs, to touch your face and establish a relationship between the two of us. This relationship was called vision. Then, after Galileo, the idea developed that the eyes are receptors into which light brings something from the outside, keeping you separate from me even when I look at you.

People began to conceive of their eyes as some kind of camera obscura. In our age people conceive of their eyes and actually use them as if they were part of a machinery. They speak about interface. Anybody who says to me, "I want to have an interface with you," I say, "please go somewhere else, to a toilet or wherever you want, to a mirror. Can't you speak? Can't you recognize that there's a deep otherness between me and you, so deep that it would be offensive for me to be programmed in the same way you are.

Ritualization of Progress. Deschooling Society Contexto: Most learning is not the result of instruction. It is rather the result of unhampered participation in a meaningful setting. Most people learn best by being "with it," yet school makes them identify their personal, cognitive growth with elaborate planning and manipulation. Contexto: Homo economicus was surreptitiously taken as the emblem and analogue for all living beings. A mechanistic anthropomorphism has gained currency.

Bacteria are imagined to mimic "economic" behavior and to engage in internecine competition for the scarce oxygen available in their environment. A cosmic struggle among ever more complex forms of life has become the anthropic foundational myth of the scientific age. The Cultivation of Conspiracy Contexto: Community in our European tradition is not the outcome of an act of authoritative foundation, nor a gift from nature or its gods, nor the result of management, planning and design, but the consequence of a conspiracy, a deliberate, mutual, somatic and gratuitous gift to each other.

The prototype of that conspiracy lies in the celebration of the early Christian liturgy in which, no matter their origin, men and women, Greeks and Jews, slaves and citizens, engender a physical reality that transcends them. The shared breath, the con-spiratio are the "peace" understood as the community that arises from it.

Contexto: Jesus was an anarchist savior. That's what the Gospels tell us. Just before He started out on His public life, Jesus went to the desert. He fasted, and after 40 days he was hungry. At this point the diabolos, appeared to tempt Him. First he asked Him to turn stone into bread, then to prove himself in a magic flight, and finally the devil, diabolos, "divider," offered Him power.

Listen carefully to the words of this last of the three temptations: Luke 4,6: "I give you all power and glory, because I have received them and I give them to those whom I choose. Adore me and the power will be yours. Jesus of course does not submit, and sends the devilcumpower to Hell.

Not for a moment, however, does Jesus contradict the devil. He does not question that the devil holds all power, nor that this power has been given to him, nor that he, the devil, gives it to whom he pleases. This is a point which is easily overlooked. By his silence Jesus recognizes power that is established as "devil" and defines Himself as The Powerless. He who cannot accept this view on power cannot look at establishments through the spectacle of the Gospel. This is what clergy and churches often have difficulty doing.

They are so strongly motivated by the image of church as a "helping institution" that they are constantly motivated to hold power, share in it or, at least, influence it. The Cultivation of Conspiracy Contexto: The impending loss of spirit, of soul, of what I call atmosphere, could go unnoticed. Only persons who face one another in trust can allow its emergence. The bouquet of friendship varies with each breath, but when it is there it needs no name.

For a long time I believed that there was no one noun for it, and no verb for its creation. Each time I tried one, I was discouraged; all the synonyms for it were shanghaied by its synthetic counterfeits: mass-produced fashions and cleverly marketed moods, chic feelings, swank highs and trendy tastes. Starting in the seventies, group dynamics retreats and psychic training, all to generate "atmosphere," became major businesses.

Discreet silence about the issue I am raising seemed preferable to creating a misunderstanding. Then… I suddenly realized that there is indeed a very simple word that says what I cherished and tried to nourish, and that word is peace. Peace, however, not in any of the many ways its cognates are used all over the world, but peace in its post-classical, European meaning. Peace, in this sense, is the one strong word with which the atmosphere of friendship created among equals has been appropriately named.

But to embrace this, one has to come to understand the origin of this peace in the conspirator, a curious ritual behavior almost forgotten today. We the People interview Contexto: Here is the right word. Hospitality was a condition consequent on a good society in politics, politaea, and by now might be the starting point of politaea, of politics. But this is difficult because hospitality requires a threshold over which I can lead you — and TV, internet, newspaper, the idea of communication, abolished the walls and therefore also the friendship, the possibility of leading somebody over the door.

Hospitality requires a table around which you can sit and if people get tired they can sleep. You have to belong to a subculture to say, we have a few mattresses here. It's still considered highly improper to conceive of this as the ideal moments in a day or a year. Hospitality is deeply threatened by the idea of personality, of scholastic status. I do think that if I had to choose one word to which hope can be tied it is hospitality.

A practice of hospitality— recovering threshold, table, patience, listening, and from there generating seedbeds for virtue and friendship on the one hand — on the other hand radiating out for possible community, for rebirth of community. We the People interview Contexto: Friendship in the Greek tradition, in the Roman tradition, in the old tradition, was always viewed as the highest point which virtue can reach.

Virtue, meaning here, "the habitual facility of doing the good thing," which is fostered by what the Greeks called politaea, political life, community life.

I know it was a political life in which I wouldn't have liked to participate, with the slaves around and with the women excluded, but I still have to go to Plato or to Cicero.

They conceived of friendship as a supreme flowering, of the interaction which happens in a good political society.

Frases de Ivan Illich. La sociedad desescolarizada Ivan Illich. La mujer que experimenta su conocimiento como el resultado de un proceso quiere reproducirlo en otros. Help us translate English quotes Discover interesting quotes and translate them. Start translating. Etiam egestas wisi a erat.

Morbi imperdiet, mauris ac auctor dictum. Autores similares Maria Montessori 25 pedagoga italiana. Peter Handke 6 escritor, guionista y director austriaco. Ludwig von Mises 35 Economista de la escuela austriaca. Karl Kraus Aniversarios de hoy Pancho Villa 14 mexicano nacimiento des conocido - Rick Riordan 75 escritor estadounidense Ray Bradbury escritor estadounidense -

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Frases de Ivan Illich

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La Sociedad Desescolarizada. Ivan Illich.

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