To be more fully human: Freire and Confucius

This article compares Paul Freire and Confucius' s educational philosophy with a more fully humanized meaning. Both Fureile and Confucius oppose humanitarian inhumanization through the concept of banking in education and other repressive practices. They argued that human beingistic mission became more complete through humanization and humanization. In terms of differences, the concept of Frey's humanity is trying to change a person from things to the subject of knowledge and behavior. Confucius's view of humanity also emphasizes autonomy and subjectivity, but it centers on moral cultivation. Freyle advocates critical consciousness and social transformation, but Confucius is disseminating Taoism or road consciousness and self-transformation. This paper leads the conclusion by exploring the comprehensive concept of humanization, where human beings are inspired and guided by humans.

Freire believes humanization is a more completely humanized process, both ontological and historical (Freire, 1972a). It is ontological as it is essential for human meaning. This is a "pro", and we all should pursue something. But mankind occurs in a social context; it is not just as an intellectual process, but through our actions it is not pursued with the rest of the world. Therefore, humanization is also a historical mission. Humans have a unique ability to see themselves from the perspective of history. As a temporary existence, we can look back on the past, think about the present and imagine the future. We are fundamentally creative, shape history and culture, and are influenced by past and present structures, policies, practices, and ideas. We can ask questions, ask questions and consider the results.

This article compares Paul Freire and Confucius' s educational philosophy with a more fully humanized meaning. Both Fureile and Confucius oppose humanitarian inhumanization through the concept of banking in education and other repressive practices. They argued that human beingistic mission became more complete through humanization and humanization. In terms of differences, the concept of Frey's humanity is trying to change a person from things to the subject of knowledge and behavior. Confucius's view of humanity also emphasizes autonomy and subjectivity, but it centers on moral cultivation. Freyle advocates critical consciousness and social transformation, but Confucius is disseminating Taoism or road consciousness and self-transformation. This paper leads the conclusion by exploring the comprehensive concept of humanization, where human beings are inspired and guided by humans.

How can we become more human? For Freire this is done by participating in critical and talkative practices (Mayo, 2004; Roberts, 2000). A classic story in Freire's work can be found in the education of suppressed people (Freire, 1972). So, Flair talked about reflection on the world to change the world and practice as behavior. Reflection is not merely a conscious understanding, it is an internal cognitive activity. Reflections may occur due to curiosity or obstacle events, or by careful efforts to resolve the problem. Reflection is not a completely isolated process nor social, even if it is indirect. We learn to think through exchanges with others and the world. The existence of our existence as a society is related to the content and our way of thinking. As a concept, reflection integrates two different opposite trends: motion and stillness. Reflection is a meditation, but for Freud, that is not the only thing