Problem-posing education, as a humanist and liberating praxis, posits as fundamental that the people subjected to domination must fight for their emancipation.

Man's search for meaning is the primarymotivation in his life and not a "secondaryrationalization" of instinctual drives.

"Freedom"—we repeated to ourselves, and yet we could notgrasp it

An interesting incident with reference to this SS commander is inregard to the attitude toward him of some of his Jewish prisoners. Atthe end of the war when the American troops liberated the prisonersfrom our camp, three young Hungarian Jews hid this commander inthe Bavarian woods. Then they went to the commandant of the Ameri­can Forces who was very eager to capture this SS commander and theysaid they would tell him where he was but only under certain condi­tions: the American commander must promise that absolutely no harmwould come to this man. After a while, the American officer finallypromised these young Jews that the SS commander when taken intocaptivity would be kept safe from harm. Not only did the Americanofficer keep his promise but, as a matter of fact, the former SS com­mander of this concentration camp was in a sense restored to his com­mand, for he supervised the collection of clothing among the nearbyBavarian villages, and its distribution to all of us who at that timestill wore the clothes we had inherited from other inmates of CampAuschwitz who were not as fortunate as we, having been sent to the gaschamber immediately upon their arrival at the railway station

An active life serves the purpose of giving man the op­portunity to realize values in creative work, while a passivelife of enjoyment affords him the opportunity to obtainfulfillment in experiencing beauty, art, or nature. But thereis also purpose in that life which is almost barren of bothcreation and enjoyment and which admits of but one pos­sibility of high moral behavior: namely, in man's attitudeto his existence, an existence restricted by external forces. Acreative life and a life of enjoyment are banned to him. Butnot only creativeness and enjoyment are meaningful. Ifthere is a meaning in life at all, then there must be ameaning in suffering. Suffering is an ineradicable part oflife, even as fate and death. Without suffering and deathhuman life cannot be complete.

liberal American identification with Zionism,

One aspect of the electronic, postmodern world is that there has been a reinforcement of the stereotypes by which the Orient is viewed. Television, the films, and all the media’s resources have forced information into more and more standardized molds. So far as the Orient is concerned, standardization and cultural stereotyping have intensified the hold of the nineteenth-century academic and imaginative demonology of “the mysterious Orient.”

Prison NotebooksGramsci says: “The starting-point of critical elaboration is the consciousness of what one really is, and is `knowing thyself’ as a product of the historical process to date, which has deposited in you an infinity of traces, without leaving an inventory.”

Eliot was not wrong in implying that by about 1830, which is when Middlemarch is set, German scholarship had fully attained its European preeminence. Yet at no time in German scholarship during the first two-thirds of the nineteenth century could a close partnershiphave developed between Orientalists and a protracted, sustained national interest in the Orient. There was nothing in Germany to correspond to the Anglo-French presence in India, the Levant, North Africa. Moreover, the German Orient was almost exclusivelya scholarly, or at least a classical, Orient: it was made the subject of lyrics, fantasies, and even novels, but it was never actual, the way Egypt and Syria were actual for Chateaubriand, Lane, Lamartine, Burton, Disraeli, or Nerval. There is some significance in the fact that the two most renowned German works on the Orient, Goethe’s Westöstlicher Diwan and Friedrich Schlegel’s Über die Sprache and Weisheit der Indier, were based respectively on a Rhine journey and on hours spent in Paris libraries. WhatGerman Oriental scholarship did was to refine and elaborate techniques whose application was to texts, myths, ideas, and languages almost literally gathered from the Orient by imperial Britain and France.

1. The distinction between pure and political knowledge.

My idea is that European and then American interest in the Orient was political according to some of the obvious historical accounts of it that I have given here, but that it was the culture that created that interest, that acted dynamically along with brute political, economic, and military rationales to make the Orient the varied and complicated place that it obviously was in the field I call Orientalism.

Orientalism depends for its strategy on this flexible positional superiority, which puts the Westerner in a whole series of possible relationships with the Orient without ever losing him the relative upper hand.

Orientalism, therefore, is not an airy European fantasy about the Orient but a created body of theoryand practice in which, for many rations, there has been a considerable material investment. Continued investment made Orientalism, as a system of knowledge about the Orient, an accepted grid for filtering through the Orient into Western consciousness, just as that same investment multiplied-indeed, made truly productive-the statements proliferating out from Orientalism into the general culture.

My contention is that without examining Orientalism as a discourse one cannot possibly understand the enormously systematic discipline by which European culture was able to manage-and even produce-the Orient politically , sociologically, militarily, ideologically, scientifically, and imaginatively during the post-Enlightenment period.

it is true that the term Orientalism is less preferred by specialists today, both because it is too vague and general and because it connotes the high-handed executive attitude of nineteenth-century and early twentieth-century European colonialism.