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ANTI-AUTHORITARIAN THEORIES - Coggle Diagram

- - - - The Modern school aims - to train men capable of constantly evolving, capable of renewing social media and renewing themselves personally. It aims at the liberation of the individual in front of himself and in front of society -.
        In the Modern school there are no exams or grades, no prizes or punishments and their comprehensive education includes only thinking, sexuality and feelings, as well as the development of the childish personality.
        It was, moreover, a rationalist and therefore scientific school. Ferrer always cared about scientifically demonstrating all the truths to children in order to prepare them against the fanaticisms of faith and dogmas.
        It is obvious then that Ferrer's school was radically anti-clerical and for that very reason he wanted children to enjoy their free will to learn, read and participate.
        
        Freinet is part of the New School movement and its pedagogy is based on what it is: renovating, active, natural, pedological, anti-capitalist, open, focused on work, cooperative and methodological.
        He founded a pedagogical movement that has had repercussions throughout the 20th century and is still in force today.
        In Freinet's school, thought and action are practiced together; the objective is that the child thinks by doing and does by thinking. It is the popular public school; a school for the people, for the working classes; a school that serves popular interests and is democratic (participatory) is pursued.
        For Freinet, true education must arise within the school, without the power established at that time intervening.
        In conclusion, it seeks to renew the school, so that it is critical, free, discouraging and popular. The two basic points on which Freinet's Pedagogy is based are:
        
        A Pedagogy centered on the child.
        
        Education through work.
- - - - E. Reimer, author of a work that caused a great impact - the school has died - further broadens his criticism of the school by denouncing that it is responsible for the creation of negative environments that damage the mental health of man.
        Ultimately, the school only guards the children and young people.
        The alternatives he proposes are pairs, in some way, with those of Illich, since he also endorses the need for educational technology. Likewise, they see the need to have personal networks or a group of people in a position to teach and guide according to the demands made on them.
        And it is that for Reimer, the guilt lies exclusively with the school, but not with the teachers, who now, converted into consultants, could develop their educational and training function even more and better.
        
        Illich and Reimer aspire to important changes both economically and legally in order to ensure the formation of citizens along with other more attitudinal changes in which adults can become teachers and where they can design spaces for communication and dialogue.
        It is something that Illich calls the "conviviality" pedagogy of freedom and of the word. It proposes two types of solutions: one of technological charity, since the school would be replaced by a knowledge bank where everyone would have credit.
        This could be achieved thanks to the audiovisual media.
        The other solution is of an economic legal nature. His proposal focuses on providing families with an educational income, inversely proportional to their level of wealth.
- - - - He designed a pedagogy of liberation, closely related to the vision of developing countries and the oppressed classes, with the objective of raising awareness.
        His greatest contributions are in the field of popular education for literacy and political awareness of working class youth and adults. However, Paulo Freire's work goes beyond that space and concerns all education, always with the basic foundation that there is no neutral education. According to his vision, any education is, in itself, political.
        He himself called his adult education Critical Pedagogy.
        His Pedagogy of the Oppressed is one of the most frequently cited texts on education today, especially in Latin America and Africa. In Freire's theory, conditioning is nothing more than a way of dehumanizing ourselves, while in behaviorist theories, it becomes the engine of learning.
        
        Lorenzo Milano was born in 1923 in Florence and was brought up in the manner of a bourgeois, liberal and atheist family.
        His sudden conversion to Christianity led him to the priesthood and to the vicar of San Donato among humble peasants, lacking linguistic understanding for any type of communication. He creates a popular school to which he dedicates himself with all his energy.
        The school aims to save the failure of the poor in the obligatory period by supplying their family and social deficiencies, developing a critical culture at the service of the oppressed.
        
        Milani raised the problem from the point of view that if his parishioners did not master the language with which they should be “served”, they could not develop in “civil” life, but neither in religious instruction, that is, that a catechist reform it couldn't really exist.
        Milani proposed a “political” school, where people knew how to differentiate the oppressors from the oppressed, and where the influence of any political party was null, - an idea that bothered both the communists and the Christian democrats - Milani analyzed the causes of the failure of this sector of the population, and classified them as follows:
        • Inability on the part of parents to help them with homework.
        • Lack of books at home.
        • Incorrect ways of speaking.
        • Space problems.
        • Inappropriate way of using free time.
        
        Milani, little by little, was opening the way to the idea of the school, in order to build the intellectual foundations that could guarantee a coherence between the social and religious life of those people who were in an unequal situation compared to the ruling class.
        For Milani, the school was not an end in itself, but a means so that the Doctrine and the Sacrament could reach the whole town, that is, that its parishioners understood its meaning for themselves and made it their own.
        In the Barbiana school, Milani simply applied the “pedagogy of common sense”.
        Milani gave enormous importance and value to time; the school worked twelve hours a day, every day of the year, since for the poor boy, the hours spent outside of school constituted a cultural impoverishment.
        
        Milani's goal was to create a new society, through his teachings, coherent, critical, revolutionary, and at the same time peaceful. The weapons he advocated were noble and bloodless: the strike and the vote.