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primarily Freire We have conceived and experienced the system education and an educational philosophy for several years active participation in Latin America.

Their work was further developed in the United States of America, Switzerland, Guinea-Bissau, Sao Tome, Nicaragua and other countries in the Third and First World. Freire's educational interest focuses on the human potential for creativity and freedom in the midst of political-economic structures and cultural oppression. It aims to discover and implement solutions by releasing interaction and social transformation through the process of "awareness", defined as the process by which people achieve greater awareness of both the sociocultural reality that shapes their lives and its ability to transform that reality.

This practice is understood as the dialectical relationship between action and reflection. Freire proposes a praxis approach to education where the action is based on reflection and critical reflection based on practice.

education system and the design of Freire's education have their origins in many philosophies, such as phenomenology, existentialism, personalism Christian, humanist Marxism and Hegelianism, whose detailed analysis would exceed the scope of this article. Freire participated in the introduction in Brazil of European doctrines and ideas, who adapted to the needs of specific socio-economic status, comprehensive and targeted to open new perspectives even for intellectuals and philosophers of education in Europe and North America. Mal

them despite many traditionalists in the First World university (Berger, 1974, pg. 136, Boston, 1972, p. 87. London, 1973, pg. 56) philosophy and "system" has become so common and universal that the "generative themes" that he proposed were the focus of discussions on critical pedagogy over the past 30 years (Torres, 1991, pg. 5). Since she went into exile, the scope of work transcended the boundaries of the Third World (Schulze and Schulze, 1989; Dabisch and Schulze, 1991), contrary to the accusations that he was still Giroux in 1981, who used to be favorable but the approach of Freire (p. 139).

Since Freire worked in specific educational cultures and wrote about them, there is a feeling that has developed only parts of his theory that are relevant to the social situation in carrying out its work, and that therefore "only" there is a synthesis of educational perspectives relating to these cultures, but not a true sociology, or philosophy of education. His writings are relevant to their convictions and are not always argued as traditional university fees (Jarris, 1987, pg. 278).

His personal destiny (exile, prison) certainly contributed to the climate mystique surrounding his work. However, it lacks a sound theoretical framework is not always carried out and evaluated so as to allow an objective confirmation. Freire is a very charismatic personality with a unique talent for understanding, processing and interpreting situations and processes. Since returning from exile, has developed his conception of education in several interviews published in numerous magazines and books (See Freire, 1991a, b, c, 1985b, 1987, Freire and Guimarães, 1982, 1986, 1987).
There is no systematic presentation of his theory from that period. Still needs further study the question of whether it can carry out a radical work of education in the context of state institutions or state-funded projects.

Freire has lived various forms of oppression. Should use them to formulate their criticism and an institutional analysis of the ways in which dominant ideologies and oppressive are incorporated into the rules, procedures and traditions of the institutions and systems.

Thus, should continue to be the utopian that is, keeping his faith in the ability of people to express their opinion, and it re-create the social world that leads to a fairer society.