The teacher is no longer merely the-one-who-teaches, but one who is him/herself taught in dialogue with the students, who in turn while being taught also teach. They become jointly responsible for a process in which all grow.
If the structure does not permit dialogue the structure must be changed
[T]he more radical the person is, the more fully he or she enters into reality so that, knowing it better, he or she can transform it. This individual is not afraid to confront, to listen, to see the world unveiled. This person is not afraid to meet the people or to enter into a dialogue with them. This person does not consider himself or herself the proprietor of history or of all people, or the liberator of the oppressed; but he or she does commit himself or herself, within history, to fight at their side.
Dialogue cannot exist without humility.
Through dialogue, the teacher-of-the-students and the students-of-the-teacher cease to exist and a new term emerges: teacher-student with students-teachers.
some may think that to affirm dialogue—the encounter of women and men in the world in order to transform the world—is naively and subjectively idealistic. there is nothing, however, more real or concrete than people in the world and with the world, than humans with other humans.
Faith in people is an a priori requirement for dialogue.
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 cannot exist, however, in the absence of a profound love for the world and its people.
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