Frases de Ivan Illich

Ivan Illich photo
6   4

Ivan Illich

Data de nascimento: 4. Setembro 1926
Data de falecimento: 2. Dezembro 2002

Ivan Illich foi um pensador e polímata austríaco. Foi autor de uma série de críticas às instituições da cultura moderna, escreveu sobre educação, medicina, trabalho, energia, ecologia e gênero. Pensador da ecologia política foi uma figura importante da crítica da sociedade industrial.

Obras

Citações Ivan Illich

„A democracia participativa postula tecnologia de baixo consumo energético. Só a democracia participativa cria as condições para a tecnologia racional.“

—  Ivan Illich
Participatory democracy postulates low-energy technology. Only participatory democracy creates the conditions for rational technology. Energia e Eqüidade https://clevercycles.com/energy_and_equity/; texto publicado inicialmente no Le Monde, em 1973

„A escola é um rito iniciatório que introduz o neófito a carreira sagrada do consumo progressivo.“

—  Ivan Illich, livro Deschooling Society
School is a ritual of initiation which introduces the neophyte to the sacred race of progressive consumption Deschooling Society - página 44, Ivan Illich - Calder & Boyars, 1971, ISBN 0714508799, 9780714508795 - 150 páginas

„Diga-me o quão rápido você ir e eu te direi quem você é. Se você pode suportar o imposto do combustível do Concorde, certamente você está no topo. Durante as duas últimas gerações, o veículo tornou-se o sinal da realização da carreira, assim como a escola tornou-se o sinal inicial de vantagem.“

—  Ivan Illich
Tell me how fast you go and I’ll tell you who you are. If you can corner the taxes that fuel the Concorde, you are certainly at the top. Over the last two generations, the vehicle has become the sign of career achievement, just as the school has become the sign of starting advantage. Energy and equity - página 32, Ivan Illich - Harper & Row,1974 - 83 páginas

„Chegou a hora de tirar das mãos do médico a seringa, como se tirou a pena das dos escritores durante a Reforma. A maioria das doenças que temos hoje em dia podem ser diagnosticas e tratadas por pessoas comuns. Para maioria essa declaração é muito difícil de ser aceita, porque a complexidade do ritual médico lhes ocultou a simplicidade de seus próprios instrumentos básicos.“

—  Ivan Illich
The time has come to take the syringe out of the hand of the doctor, as the pen was taken out of the band of the scribe during the Reformation in Europe. Most curable sickness can now be diagnosed and treated by laymen. People find it so difficult to accept this statement because the complexity of medical ritual has hidden from them the simplicity of its basic procedures. Retooling society 111 - página 2-36, Ivan Illich - Centro Intercultural de Documentation, 1973

„In the Christian liturgy of the first century, the osculum assumed a new function. It became one of two high points in the celebration of the Eucharist.“

—  Ivan Illich
The Cultivation of Conspiracy (1998), Context: The Latin osculum is neither very old nor frequent. It is one of three words that can be translated by the English, "kiss." In comparison with the affectionate basium and the lascivious suavium, osculum was a latecomer into classical Latin, and was used in only one circumstance as a ritual gesture: In the second century, it became the sign given by a departing soldier to a woman, thereby recognizing her expected child as his offspring. In the Christian liturgy of the first century, the osculum assumed a new function. It became one of two high points in the celebration of the Eucharist. Conspiratio, the mount-to-mouth kiss, became the solemn liturgical gesture by which participants in the cult-action shared their breath or spirit with one another. It came to signify their union in one Holy Spirit, the community that takes shape in God's breath. The ecclesia came to be through a public ritual action, the liturgy, and the soul of this liturgy was the conspiratio. Explicitly, corporeally, the central Christian celebration was understood as a co-breathing, a con-spiracy, the bringing about of a common atmosphere, a divine milieu.

„The current search for new educational funnels must be reversed into the search for their institutional inverse: educational webs which heighten the opportunity for each one to transform each moment of his living into one of learning, sharing, and caring.“

—  Ivan Illich, livro Deschooling Society
Deschooling Society (1971), Context: Universal education through schooling is not feasible. It would be no more feasible if it were attempted by means of alternative institutions built on the style of present schools. Neither new attitudes of teachers toward their pupils nor the proliferation of educational hardware or software (in classroom or bedroom), nor finally the attempt to expand the pedagogue's responsibility until it engulfs his pupils' lifetimes will deliver universal education. The current search for new educational funnels must be reversed into the search for their institutional inverse: educational webs which heighten the opportunity for each one to transform each moment of his living into one of learning, sharing, and caring. We hope to contribute concepts needed by those who conduct such counterfoil research on education — and also to those who seek alternatives to other established service industries. Introduction (November 1970).

„Through the act of eating, the fellow conspirators were transformed into a "we," a gathering which in Greek means ecclesia. Further, they believed that the "we" is also somebody's "I"; they were nourished by shading into the "I" of the Incarnate Word.“

—  Ivan Illich
The Cultivation of Conspiracy (1998), Context: The other eminent moment of the celebration was, of course, the comestio, the communion in the flesh, the incorporation of the believer in the body of the Incarnate Word, but communio was theologically linked to the preceding con-spiratio. Conspiratio became the strongest, clearest and most unambiguously somatic expression for the entirely non-hierarchical creation of a fraternal spirit in preparation for the unifying meal. Through the act of eating, the fellow conspirators were transformed into a "we," a gathering which in Greek means ecclesia. Further, they believed that the "we" is also somebody's "I"; they were nourished by shading into the "I" of the Incarnate Word. The words and actions of the liturgy are not just mundane words and actions, but events occurring after the Word, that is, after the Incarnation. Peace as the commingling of soil and waters sounds cute to my ears; but peace as the result of conspiratio exacts a demanding, today almost unimaginable intimacy. The practice of the osculum did not go unchallenged; documents reveal that the conspiratio created scandal early on. The rigorist African Church Father, Tertullian, felt that a decent matron should not be subjected to possible embarrassment by this rite. The practice continued, but not its name; the ceremony required a euphemism. From the later third century on, the osculum pacis was referred to simply as pax, and the gesture was often watered down to some slight touch to signify the mutual spiritual union of the persons present through the creation of a fraternal atmosphere. Today, the pax before communion, called "the kiss of peace," is still integral to the Roman, Slavonic, Greek and Syrian Mass, although it is often reduced to a perfunctory handshake.

„I can choose. I have to choose.“

—  Ivan Illich
We the People interview (1996), Context: I can choose. I have to choose. I have to make my mind up whom I will take into my arms, to whom I will lose myself, whom I will treat as that vis-a-vis, that face into which I look, which I lovingly touch with my fingering gaze, from whom I accept being who I am as a gift.

Help us translate English quotes

Discover interesting quotes and translate them.

Start translating

„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.“

—  Ivan Illich
Context: 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." It is astonishing what the devil says: I have all power, it has been given to me, and I am the one to hand it on — submit, and it is 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 Educational enterprise in the Light of the Gospel (13 November 1988) http://www.davidtinapple.com/illich/1988_Educational.html.

„Most learning is not the result of instruction. It is rather the result of unhampered participation in a meaningful setting.“

—  Ivan Illich, livro Deschooling Society
Deschooling Society (1971), Context: 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. Ritualization of Progress.

„His gesture is that of a clown; it shows that this miracle is not meant to prove him omnipotent but indifferent to matters of money. Who wants power submits to the Devil and who wants denarri submits to the Caesar.“

—  Ivan Illich
Context: Churches also have their problems with a Jesus whose only economics are jokes. A savior undermines the foundations of any social doctrine of the Church. But that is what He does, whenever He is faced with money matters. According to Mark 12:13 there was a group of Herodians who wanted to catch Him in His own words. They ask "Must we pay tribute to Caesar?" You know His answer: "Give me a coin – tell me whose profile is on it!." Of course they answer "Caesar's." The drachma is a weight of silver marked with Caesar's effigy. A Roman coin was no impersonal silver dollar; there was none of that "trust in God" or adornment with a presidential portrait. A denarius was a piece of precious metal branded, as it were, like a heifer, with the sign of the personal owner. Not the Treasury, but Caesar coins and owns the currency. Only if this characteristic of Roman currency is understood, one grasps the analogy between the answer to the devil who tempted Him with power and to the Herodians who tempt Him with money. His response is clear: abandon all that which has been branded by Caesar; but then, enjoy the knowledge that everything, everything else is God's, and therefore is to be used by you. The message is so simple: Jesus jokes about Caesar. He shrugs off his control. And not only at that one instance… Remember the occasion at the Lake of Capharnaum, when Peter is asked to pay a twopenny tax. Jesus sends him to throw a line into the lake and pick the coin he needs from the mouth of the first fish that bites. Oriental stories up to the time of Thousand Nights and One Night are full of beggars who catch the fish that has swallowed a piece of gold. His gesture is that of a clown; it shows that this miracle is not meant to prove him omnipotent but indifferent to matters of money. Who wants power submits to the Devil and who wants denarri submits to the Caesar. The Educational enterprise in the Light of the Gospel (13 November 1988).

„Homo economicus was surreptitiously taken as the emblem and analogue for all living beings. A mechanistic anthropomorphism has gained currency.“

—  Ivan Illich
Context: 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. "Brave New Biocracy: Health Care from Womb to Tomb" NPQ: New Perspectives Quarterly, Vol. 11, Issue 1 (Winter 1994) http://brandon.multics.org/library/Ivan%20Illich/against_life.html.

„The shared breath, the con-spiratio are the "peace" understood as the community that arises from it.“

—  Ivan Illich
The Cultivation of Conspiracy (1998), Context: 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.

„I will clarify a distinction that I consider fundamental to political ecology. I shall distinguish the environment as commons from the environment as resource.“

—  Ivan Illich
Silence is a Commons (1982), Context: I will clarify a distinction that I consider fundamental to political ecology. I shall distinguish the environment as commons from the environment as resource. On our ability to make this particular distinction depends not only the construction of a sound theoretical ecology, but also — and more importantly — effective ecological jurisprudence.

„The appropriation of the environment by the few was clearly recognized as an intolerable abuse.“

—  Ivan Illich
Silence is a Commons (1982), Context: The appropriation of the grassland by the lords was challenged, but the more fundamental transformation of grassland (or of roads) from commons to resource has happened, until recently, without being subjected to criticism. The appropriation of the environment by the few was clearly recognized as an intolerable abuse. By contrast, the even more degrading transformation of people into members of an industrial labour force and into consumers was taken, until recently, for granted. For almost a hundred years the majority of political parties has challenged the accumulation of environmental resources in private hands. However, the issue was argued in terms of the private utilization of these resources, not the distinction of commons. Thus anticapitalist politics so far have bolstered the legitimacy of transforming commons into resources.

„Enclosure, once accepted, redefines community.“

—  Ivan Illich
Silence is a Commons (1982), Context: Enclosure, once accepted, redefines community. Enclosure undermines the local autonomy of community. Enclosure of the commons is thus as much in the interest of professionals and of state bureaucrats as it is in the interest of capitalists. Enclosure allows the bureaucrats to define local community as impotent — "ei-ei schau-schau!!!" — to provide for its own survival. People become economic individuals that depend for their survival on commodities that are produced for them. Fundamentally, most citizens' movements represent a rebellion against this environmentally induced redefinition of people as consumers.

„Peace as the commingling of soil and waters sounds cute to my ears; but peace as the result of conspiratio exacts a demanding, today almost unimaginable intimacy.“

—  Ivan Illich
The Cultivation of Conspiracy (1998), Context: The other eminent moment of the celebration was, of course, the comestio, the communion in the flesh, the incorporation of the believer in the body of the Incarnate Word, but communio was theologically linked to the preceding con-spiratio. Conspiratio became the strongest, clearest and most unambiguously somatic expression for the entirely non-hierarchical creation of a fraternal spirit in preparation for the unifying meal. Through the act of eating, the fellow conspirators were transformed into a "we," a gathering which in Greek means ecclesia. Further, they believed that the "we" is also somebody's "I"; they were nourished by shading into the "I" of the Incarnate Word. The words and actions of the liturgy are not just mundane words and actions, but events occurring after the Word, that is, after the Incarnation. Peace as the commingling of soil and waters sounds cute to my ears; but peace as the result of conspiratio exacts a demanding, today almost unimaginable intimacy. The practice of the osculum did not go unchallenged; documents reveal that the conspiratio created scandal early on. The rigorist African Church Father, Tertullian, felt that a decent matron should not be subjected to possible embarrassment by this rite. The practice continued, but not its name; the ceremony required a euphemism. From the later third century on, the osculum pacis was referred to simply as pax, and the gesture was often watered down to some slight touch to signify the mutual spiritual union of the persons present through the creation of a fraternal atmosphere. Today, the pax before communion, called "the kiss of peace," is still integral to the Roman, Slavonic, Greek and Syrian Mass, although it is often reduced to a perfunctory handshake.

„Pupil, puppet, person, eye. It is not my mirror.“

—  Ivan Illich
We the People interview (1996), Context: I want to just go back to a great rabbinical and also, as you see, monastic, Christian development beyond what the Greeks like Plato or Cicero already knew about friendship. That it is from your eye that I find myself. There's a little thing there. They called it pupilla, a "puppet" of myself which I can see in your eye. The black thing in your eye. Pupil, puppet, person, eye. It is not my mirror. It is you making me the gift of that which Ivan is for you. That's the one who says "I" here. I'm purposely not saying, this is my person, this is my individuality, this is my ego. No. I'm saying this is the one who answers you here, whom you have given to him.

„Lorem ipsum dolor sit amet, consectetuer adipiscing elit. Etiam egestas wisi a erat. Morbi imperdiet, mauris ac auctor dictum.“

Aniversários de hoje
Vincent Van Gogh photo
Vincent Van Gogh41
pintor neerlandês 1853 - 1890
Nitiren Daishonin photo
Nitiren Daishonin33
1222 - 1282
Betinho photo
Betinho12
cantor, compositor e guitarrista brasileiro 1918 - 2000
William Arthur Ward photo
William Arthur Ward10
1921 - 1994
Outros 55 aniversários hoje
x