The cultural action for the freedom if characterizes for dilogoe its purpose is to acquire knowledge the masses, already the cultural action for dominaose opposes to the dialogue and serves stops to domesticate them. On this it affirms Freire (2005) the basic paper of that they are compromised in aocultural for the awareness is not properly to speak on as to construct liberating aidia, but to invite the men to catch with its spirit verdadede its proper reality …. (FREIRE, 2005, P. 105) In this direction, the awareness concept fits the idea desuperao and construction of the education as practical of the freedom. Freire (2005) considers that the awareness is not one varinha magical for osrevolucionrios, but a dimension of base for its reflexiva action.
If the homensno was entities conscientious, capable to act and to perceive, to know to ecriar; if they were not conscientious of itself same and of the world, the idea deconscientizao would not have no direction and would the same happen with the idea derevoluo. Revolutions are undertaken to free the men, precisamenteporque the men can know that they are oppressed and to be conscientious of the realidadeopressora in which they live. (FREIRE, 2005, P. 108) In the educative process, the knowledge cannot serconsiderado as absolute truth, in it the educator must be intent to emelaborar a theory of knowledge from the interest of the oppressed ones, deformed that it allows them to reelaborar and to rearrange its proper knowledge to eapropriar itself, from there of other people’s knowledge. Leaving of the directive paper of the educator, Gadotti (1989, p.73) characterizes the liberating directive educator and the diretivodomesticador educator as two opposing types of directive educator: The domesticador directive educator not humaniza, masdesumaniza; he domesticates the educandos through the passive reception of packed umconhecimento, not stimulating them to think, to reflect on suarealidade, only domesticates.