Once again, we can ask when this inequality will actually disappear. In the end, as long as the boss is the boss, that slave can only become a former slave or a freed slave – not the boss. In other words, slaves will always fall behind in this liberating logic.
The third contradiction in modern logic of liberation relates to the fact that although liberation takes place in the interests of liberated people, it is still based on a distrust and disbelief about the experience. their. Finally, this liberating logic dictates that we cannot really believe in what we see or feel, and that we need someone else to tell us what we are actually experiencing and questioning. What is our subject really. In other words, we need someone else who “lifts the veil from the obscurity of things,” who “brings a dim depth to a clear surface, and vice versa, who brings the false appearance of surface returning to the hidden depth of the cause ”. And again, we can ask what this means when liberated “waiting” people are told the “truth” about themselves,
Thus, the contradictions in the pedagogic projections of Liberation make the promise of equality have never been touched, a promise that actually creates authority / fulcrum to legitimize the fixing of grievances. social class. The orderly core of the clinging system of dividing the community into the knowledgeable and the ignorant is higher than the other.
Knowledge, then, is a staging of positions, parts, places of being rather than the key that opens the door to the truth / reality of life with many obscure points. This does not mean that Rancière eradicates knowledge. As Yves Citton said, “he constantly condemned not” knowledgeable people “but rather those who let expert knowledge turn them into tools for silencing claims and resisting” unknown people. ” “Expression” (p30, J. Rancière – Key concepts, edited by J. Deranty). Rancière clung to this clue to suggest another possibility for the “doing” of liberation.
First of all, according to Rancière, liberation “leads to a” rupture in order of things “- moreover, it is a fault that produces the possibility of being subject to, or, precisely. moreover, fracture is the appearance of the subject. In this way, liberation can be understood as the process of bringing about the subject state [subjectification]. To make Rancière’s point of view more specific, we can translate it into some educational discourse where it is intended to create identification [rather than] subjective status [subjectification]. A familiar discourse now envisioning the role of education is to provide a skilled, highly specialized labor force to the needs of employers as well as society.
The terms here serve as an economic configuration for the function of education. Accordingly, education as a production cycle encapsulates into citizens whose positions correspond to the subdivision of degrees and status of society. It creates a quota for personal choice, positioning, or in other words, it encourages the process of consolidating [identification] into identities [identity] that are easy to map for management and allocation. It is the opposite of logic which leads to the subjective state of liberation:
“The introduction of the subject state is about the coming -” coming into presence “(Biesta 2006) – of an existence which has no place and no role in order. existence of things. Therefore subjective conduction is an adjunct to the existing order because it adds something to this order; and precisely because of that, the complement also divides the existing order, the “sensory division” that exists. “