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Published: 4 June 2021
Last updated: 1 February 2022

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1

Vair-Piova, Bruno. "Ivan Illich." Empan 51, no. 3 (2003): 112. http://dx.doi.org/10.3917/empa.051.0112.

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2

Levin, L. "Ivan Illich." Journal of Epidemiology & Community Health 57, no. 12 (December 1, 2003): 925. http://dx.doi.org/10.1136/jech.57.12.925.

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3

Wright, Pearce. "Ivan Illich." Lancet 361, no. 9352 (January 2003): 185. http://dx.doi.org/10.1016/s0140-6736(03)12233-7.

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4

Gajardo, Marcela. "Ivan Illich." Prospects 23, no. 3-4 (September 1993): 711–20. http://dx.doi.org/10.1007/bf02195145.

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5

Fourreau, Éric. "Illich réhabilité !" DARD/DARD N° 4, no. 2 (April 6, 2021): 3–4. http://dx.doi.org/10.3917/dard.004.0003.

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6

Serpa, Sandro, Ana Isabel Santos, and Carlos Miguel Ferreira. "Contributions of Ivan Illich to Education in a Digital Society." Academic Journal of Interdisciplinary Studies 9, no. 2 (March 10, 2020): 23. http://dx.doi.org/10.36941/ajis-2020-0019.

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Ivan Illich was a heavy critic of traditional schooling. His proposals were disregarded, perhaps too quickly, for various reasons. This paper, based on review research, aims to add to a current (re)reading of Illich, seeking to answer the following question: what is the relevance of Illich’s proposal for a successful education in an increasingly digitalised society? The results of this research allow concluding, on the one hand, that Illich’s proposal to replace strict schooling with (self)training networks in a society that is increasingly digitalised and linked by the internet may offer potential benefits, and it is worth, at least, of an in-depth analysis. On the other hand, provocative scholars that allow us to get out of any ideologically and socially delimited system have the merit of helping to provide instruments that enable a better understanding of the present and, consequently, a rationale for the options for the future. Ivan Illich is one of these scholars.
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7

Muthohar, Sofa, Fatah Syukur, and Mahfud Junaedi. "PEMIKIRAN PENDIDIKAN PROGRESIF IVAN ILICH DALAM PERSPEKTIF FILSAFAT PENDIDIKAN ISLAM DI ERA MILLENIAL." el-Tarbawi 13, no. 1 (January 25, 2020): 1–22. http://dx.doi.org/10.20885/tarbawi.vol13.iss1.art1.

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This study discusses Ivan Illich’s progressive ideas from the perspective of Islamic Education Philosophy in the millennial era. This study uses a qualitative library research approach and uses content analysis. The results of this study indicate that there are several principles of learning from Ivan Illich that are in line with Islamic Education Philosophy. Firstly, the meaning of learning as knowledge sharing activities is not a school commodity. Secondly, there is equality of learning rights and without discrimination. While the principles that are considered unsuitable include two things. Firstly, the goal of Islamic education is to make people of good morals (akhlaqul karimah), while the learning objective of Ivan Illich is to realize social equality. Secondly, according to Ivan Illich, the concept of a perfect human being is human with full of hope based on effort and negates mercy (epimetheus), whereas, in Islam, a perfect person is a person of noble character (ulul albab). As for the context of the millennial generation, Ivan Illich’s progressive education will be very useful in supporting an active, creative, dynamic, and confident attitude that will be balanced if it is complemented by the spiritual nature of religiously based education.
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8

Board, Editorial. "Ivan Illich Chebanenko." Collection of Scientific Works of the Institute of Geological Sciences of the NAS of Ukraine 5 (January 12, 2012): 271–72. http://dx.doi.org/10.30836/igs.2522-9753.2012.150516.

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9

Duden, Barbara, and Jean Robert. "Illich, seconde période." Esprit Août/septembre, no. 8 (2010): 136. http://dx.doi.org/10.3917/espri.1008.0136.

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10

SI «SISJ NAMS Ukraine», Staff of. "Bogdan Illich Simenach." ORTHOPAEDICS, TRAUMATOLOGY and PROSTHETICS, no. 2 (March 14, 2011): 108. http://dx.doi.org/10.15674/0030-598720112108-109.

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11

«SISJP NAMS», Staff of SI. "Bogdan Illich Simenach." ORTHOPAEDICS, TRAUMATOLOGY and PROSTHETICS, no. 2 (June 24, 2016): 91. http://dx.doi.org/10.15674/0030-59872016291-92.

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12

BRUNO-JOFRÉ, ROSA, and JON IGELMO ZALDÍVAR. "Monsignor Ivan Illich's Critique of the Institutional Church, 1960–1966." Journal of Ecclesiastical History 67, no. 3 (June 10, 2016): 568–86. http://dx.doi.org/10.1017/s0022046915003383.

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This paper examines the process of radicalisation of Monsignor Ivan Illich during the 1960s, having as its setting Cuernavaca, Mexico – a creative, fluid space where Illich was in contact with Bishop Méndez Arceo, Erich Fromm and Gregorio Lemercier. Illich's writings and the reports from the centres led by him are placed here in context, and it is argued that his encounter with psychoanalysis in Cuernavaca shaped his critique of the Church as an institution. The radicalisation of his concept of the Church reached a high point with the publication of ‘The seamy side of charity’ and ‘The vanishing clergyman’, both in 1967.
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13

Miller, Colin. "Ivan Illich, Catholic Theologian (PART II): Illich and Catholic Social Teaching." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 26, no. 4 (November 2017): 373–400. http://dx.doi.org/10.1177/106385121702600402.

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14

Soriano, Paul. "De Socrate à Illich." Médium 44-45, no. 3 (2015): 21. http://dx.doi.org/10.3917/mediu.044.0021.

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15

Illich, Ivan. "Ivan Illich on Education." Chesterton Review 33, no. 1 (2007): 348–51. http://dx.doi.org/10.5840/chesterton2007331/2128.

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16

Hoinacki, Lee. "On Reading Ivan Illich." Bulletin of Science, Technology & Society 16, no. 5-6 (November 1996): 235–39. http://dx.doi.org/10.1177/0270467696016005-603.

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17

Alonso, Andoni. "A Spanish Ivan Illich." Bulletin of Science, Technology & Society 16, no. 5-6 (November 1996): 243–45. http://dx.doi.org/10.1177/0270467696016005-605.

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18

Bruckner, Isabella. "Eine Ästhetik der Grenze als maßvolles Gutes und Schwelle zum Anderen — die Praxis der Freundschaft bei Ivan Illich." Disputatio philosophica 19, no. 1 (January 11, 2018): 3–16. http://dx.doi.org/10.32701/dp.19.1.1.

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In the course of his critique on institutions and modern society, the historian and philosopher Ivan Illich seeks to understand how the conception of limitation has changed from antiquity to modernity. Illich speaks about the fading of an aesthetic of proportionality and complementarity, which has framed the perception of beings as well as that of space and time. Within this aesthetic, the experience of fundamental otherness was a constitutive element. The article illustrates Illich’s historical analysis and points out its significance for a reflection on the Christian practice of friendship. In the practice of friendship, otherness and complementarity are experienced in a horizon of freedom. In this context, thresholds and visible passages do not function as divisions or mediums of exclusion, but as perceptible markers, which can enable personal action in qualitatively differing spaces.
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19

Zúñiga Chaves, José Francisco. "Iván Illich: hacia una desescolarización." Revista Electrónica Educare, no. 4 (June 30, 2003): 49–60. http://dx.doi.org/10.15359/ree.2003-4.4.

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El objetivo del presente trabajo es presentar las principales ideas de Iván Illich en torno a su filosofía de la educación. Podría decirse que Illich pertenece al pensamiento crítico en materia educativa, y rompe con aquellos esquemas tradicionalistas en pedagogía. Critica Illich el papel del maestro; el papel de la escuela; el valor de los títulos, etc., inclinándose por un proceso de desburocratización y desescolarización. Cuestiona además nuestro autor lo que puede estar haciendo la escuela en América Latina; sus procesos ideologizantes y la reducción de la educación a categorías mercantilistas.
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20

Doueihi, Milad, and Emmanuël Souchier. "Éléments pour une « méthode Illich »." Communication & langages N°204, no. 2 (2020): 43. http://dx.doi.org/10.3917/comla1.204.0043.

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21

Paquot, Thierry. "Ivan Illich : politique de l'amitié." Mouvements 68, no. 4 (2011): 48. http://dx.doi.org/10.3917/mouv.068.0048.

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22

Davies, Ruth. "Ivan Illich on medical nemesis." Nurse Education Today 32, no. 1 (January 2012): 5–6. http://dx.doi.org/10.1016/j.nedt.2011.08.003.

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23

Márquez Muñoz. "Ivan Illich and René Girard." Contagion: Journal of Violence, Mimesis, and Culture 23, no. 1 (2016): 155. http://dx.doi.org/10.14321/contagion.23.1.0155.

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24

Alvarez-Dardet, C. "A Retrospective on Ivan Illich." Journal of Epidemiology & Community Health 57, no. 12 (December 1, 2003): 917. http://dx.doi.org/10.1136/jech.57.12.917.

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25

Bunker, J. P. "Ivan Illich and medical nemesis." Journal of Epidemiology & Community Health 57, no. 12 (December 1, 2003): 927. http://dx.doi.org/10.1136/jech.57.12.927.

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26

Hoinacki, Lee. "The Trajectory of Ivan Illich." Bulletin of Science, Technology & Society 23, no. 5 (October 2003): 382–89. http://dx.doi.org/10.1177/0270467603259776.

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27

Fernández Enguita, Mariano. "Nombrar lo innombrable, o lo difícil que resulta criticar el poder profesional - desde la profesión (a propósito de Ivan Illich)." ETD - Educação Temática Digital 6, no. 2 (November 12, 2008): 128. http://dx.doi.org/10.20396/etd.v6i2.778.

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La reciente muerte de Ivan Illich ha traído a la memoria un nombre, un hombre y unas ideas que, hace un cuarto de siglo, tuvieron una importante repercusión en el mundo de la enseñanza, para luego pasar rápidamente al olvido sin pena ni gloria. La pregunta es: ¿por qué? ¿Por qué nadie se acuerda de Illich, aunque todos se acuerdan de Freire, Bourdieu, Bernstein o Milani, por citar sólo otros nombres vinculados al cuestionamiento radical de la institución escolar en los inicios de la década de los setenta? O, mejor dicho: ¿por qué apenas se recuerda de Illich su provocadora, por no decir exótica, propuesta, desescolarizar la sociedad, pero no así los argumentos en que se sustentaba?
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28

Illich, Ivan. "A Brief Biography of Ivan Illich." Bulletin of Science, Technology & Society 16, no. 5-6 (November 1996): 233. http://dx.doi.org/10.1177/0270467696016005-602.

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29

Miller, Colin. "Ivan Illich, Catholic Theologian (Part I)." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 26, no. 1 (February 2017): 81–110. http://dx.doi.org/10.1177/106385121702600109.

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30

Grünig Iribarren, Silvia. "Ivan Illich et la ville conviviale." Revue du MAUSS 54, no. 2 (2019): 44. http://dx.doi.org/10.3917/rdm.054.0044.

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31

SCHIRREN, C. "Maßlose Medizin? Antworten auf Ivan Illich." Andrologia 12, no. 6 (April 24, 2009): 520. http://dx.doi.org/10.1111/j.1439-0272.1980.tb01342.x.

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32

PETRIE, HUGH G. "Review of Ivan Illich, Deschooling Society." Educational Theory 22, no. 4 (April 2, 2007): 469–78. http://dx.doi.org/10.1111/j.1741-5446.1972.tb00584.x.

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33

Fournier, Martine. "Ivan Illich - Une société sans école." Les Grands Dossiers des Sciences Humaines N° 45, no. 12 (March 8, 2017): 29. http://dx.doi.org/10.3917/gdsh.045.0029.

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34

Contant, Heather. "Radio and media history as a methodology for conviviality." Radio Journal: International Studies in Broadcast & Audio Media 18, no. 2 (October 1, 2020): 193–210. http://dx.doi.org/10.1386/rjao_00024_1.

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This article illustrates how research into the history of radio and media can become a methodological ‘tool for conviviality’ by discussing my research into the very low-powered Tokyo station, Radio Home Run. In 1986, Ivan Illich visited Radio Home Run to participate in a programme that not only exhibited characteristics of his concept of conviviality, but that was also partially inspired by this concept as well as his critiques of industrial society and institutional life. During this programme, Illich sat on the floor of a small Tokyo apartment – the station’s make-shift studio – to share food, drink and a microphone with members of the station as he discussed his ideas with those in attendance. About five years prior to his visit, early members of Radio Home Run and its predecessor Radio Polybucket had been inspired by the writings of Illich and other progressive thinkers to develop their own theory and practice of radio-making, which they described as narrowcasting. They implemented this theoretically inspired practice throughout the station’s tenure (roughly 1983–96) both discussing and demonstrating conviviality with Illich during his 1986 visit. In 2016, 30 years after Illich’s visit, I met with former Radio Home Run members to collect oral histories, facilitate group interviews and conduct archival research about the station and its practices. I implemented a methodology that combines traditional practices of media and radio history with practices of art history focused on the perspectives and accounts of creators, such as those advocated by Lucy Lippard and Kristine Stiles. As I travelled throughout Japan to sit, share food and drink and discuss the past with groups and individuals, I experienced what it was like to participate in Radio Home Run’s convivial practices of narrowcasting. I also participated in the collective reconstruction of Radio Home Run’s collective history by documenting conversations as members pieced their memories together and revisited material from their personal archives, which shed new light on the station and its convivial practices. This article discusses and reflects upon the convivial nature of my research experiences in order to propose a methodology of radio and media arts history research that can serve as a methodological tool for conviviality in the present and the future.
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35

Downing, Raymond. "The Annunciation of the Gospel." Christian Journal for Global Health 5, no. 1 (July 7, 2018): 16–20. http://dx.doi.org/10.15566/cjgh.v5i1.202.

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ABSTRACT Fifty years ago, Ivan Illich – then a trainer of missionaries – declared that the Church should withdraw from its current role in third world development and focus instead on “the annunciation of the gospel.” This would be the church's “contribution to development which could not be made by any other institution.” Since then church institutions have instead greatly expanded their role in relief and development. This article examines why we need to listen to Illich.
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36

Crozet, Yves. "Economie de la vitesse : Ivan Illich revisité." L Economie politique N° 76, no. 4 (2017): 24. http://dx.doi.org/10.3917/leco.076.0024.

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37

Editorial, Board. "IN MEMORY OF ACADEMITIAN IVAN ILLICH CHEBANENKO." Geological Journal, no. 3 (September 5, 2012): 138–40. http://dx.doi.org/10.30836/igs.1025-6814.2012.3.139133.

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38

Santos Gómez, Marcos. "Sociedad, utopía y educación en Iván Illich." Psicologia USP 17, no. 3 (September 2006): 183–201. http://dx.doi.org/10.1590/s0103-65642006000300012.

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En este artículo resaltamos la conexión entre la crítica a la escolarización de Iván Illich y su contundente crítica a la sociedad de consumo y la tecnificación de la vida humana. Revisamos sus argumentos y los relacionamos con algunos movimientos filosóficos y pensadores del siglo XX, también críticos con las formas de vida heredadas de una cierta versión de la Ilustración.
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39

Zaldívar, Jon Igelmo. "Iván Illich in Conversation with David Cayley." Encounters in Theory and History of Education 12 (November 16, 2011): 115–18. http://dx.doi.org/10.24908/eoe-ese-rse.v12i0.3537.

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40

Dupuy, Jean-Pierre, Olivier Mongin, Marc-Olivier Padis, and Nathalie Lempereur. "D'Ivan Illich aux nanotechnologies. Prévenir la catastrophe ?" Esprit Février, no. 2 (2007): 29. http://dx.doi.org/10.3917/espri.0702.0029.

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41

Hardy, Tom. "De-Schooling Art and Design: Illich Redux." International Journal of Art & Design Education 31, no. 2 (May 27, 2012): 153–65. http://dx.doi.org/10.1111/j.1476-8070.2012.01731.x.

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42

Robert, Jean. "Les « années Cidoc » d'Ivan Illich, philosophe itinérant." Hermès 67, no. 3 (2013): 142. http://dx.doi.org/10.4267/2042/51903.

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43

Bunker, John P. "Ivan Illich and the Pursuit of Health." Journal of Health Services Research & Policy 2, no. 1 (January 1997): 56–59. http://dx.doi.org/10.1177/135581969700200112.

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Fifty years ago, when medicine had relatively few effective treatments to offer, its value was unquestioned. Twenty-five years ago clinicians had become concerned that treatment could sometimes do harm and McKeown published epidemiological evidence claiming that medicine did little good. This state of affairs was used by Mich to bolster his crusade against technology in general. Today it is clear that medicine now makes a large contribution to health. But doubts still exist and alternative pathways to health are continually exhorted. Large-scale efforts at behavioural modification, encouraging the adoption of healthier lifestyles, have been largely unsuccessful. Social activists now argue that funds should be diverted from medical care to social programmes that, they claim, might contribute more to health. While it is true that health is strongly associated with socio-ecomonic status (income, education and occupation), there is little sense of how best to reallocate scarce resources so as to improve the health impact of social and economic programmes. Social reform is not a substitute for medical care. Rather, our social environment is a second, important but quite separate, determinant of health and well-being.
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44

Mitropol’skii, Yu A., O. S. Parasyuk, A. M. Samoilenko, and A. G. Nikitin. "Wilhelm Illich Fushchych (on his 60th birthday)." Ukrainian Mathematical Journal 48, no. 12 (December 1996): 1797–98. http://dx.doi.org/10.1007/bf02375367.

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45

Fournier, Martine. "Ivan Illich (1926/2002) - Le programme convivial." Les Grands Dossiers des Sciences Humaines N° 43, no. 6 (June 1, 2016): 28. http://dx.doi.org/10.3917/gdsh.043.0028.

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46

Cappello, Michael. "A Review of Silencing Ivan Illich: A Foucauldian Analysis of Educational Exclusion by David Gabbard." in education 26, no. 2 (June 7, 2021): 117–19. http://dx.doi.org/10.37119/ojs2021.v26i2.501.

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47

Bencard, Adam. "Om Ivan Illichs Medical Nemesis." K&K - Kultur og Klasse 49, no. 131 (June 23, 2021): 239–52. http://dx.doi.org/10.7146/kok.v49i131.127677.

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48

Escobar-Galo, Juan Pablo. "¿EDUCAR ES GENERAR ESPERANZA O REPLICAR UN SISTEMA? PERSPECTIVAS PEDAGÓGICAS DE FREIRE, RUSSELL E ILLICH. IS EDUCATE GENERATE HOPE OR REPLICATE A SYSTEM? FREIRE, RUSSELL AND ILLICH PEDAGOGICAL PROSPECTS." Revista Electrónica Calidad en la Educación Superior 5, no. 1 (May 1, 2014): 84–98. http://dx.doi.org/10.22458/caes.v5i1.345.

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Es necesario reflexionar sobre las propuestas pedagógicas de diferentes autores contemporáneos, dando especial énfasis a aquellos que, de alguna u otra forma, cuestionan el sistema educativo tradicional, realizando una crítica profunda de la acción educativa, pero dando argumentos y propuestas concretas en beneficio de la educación y generando esperanza en quienes participan del hecho educativo. Tal es el caso de Paulo Freire, que ve en la educación una herramienta para el desarrollo de la libertad, siendo la esperanza un primer momento en dicho anhelo. Por su parte, Bertrand Russell apuesta por el fortalecimiento de una educación con sentido crítico, desde el rescate del individuo frente a la masa. Mientras tanto, Iván Illich manifiesta su descontento por los procesos de escolarización de los sujetos y de su pensamiento, proponiendo el desarrollo de una sociedad desescolarizada.Palabras claves: Freire, Russell, Illich, educación, liberación y esperanza.Abstract It is necessary to reflect on the educational proposals of different contemporary authors, with special emphasis on those, who in some way or another question the traditional educational system, conducting a thorough review of educational action, but giving arguments and concrete proposals for the benefit of education and generating hope for those involved in the educational process. Such is the case of Paulo Freire, sees education a tool for the development of freedom, the hope being first in that longing. Meanwhile, Bertrand Russell commitment to strengthening education critically, from the rescue of the individual against the mass. Meanwhile, Ivan Illich expressed dissatisfaction with the process of education of the subjects and their thinking, proposing the development of a deschooling society. Keywords: Freire, Russell, Illich, education, liberation and hope.
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49

Breton, Mahité. "Pécher n’est pas un crime : Ivan Illich et l’institutionnalisation du péché par l’Église." Dossier 73, no. 3 (April 11, 2018): 361–71. http://dx.doi.org/10.7202/1044565ar.

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Pour Ivan Illich, penseur critique du xxe siècle animé par une foi profonde, le péché est un manquement à la dignité d’un autre qui m’interpelle et à ma propre vocation à répondre, telles qu’elles ont été révélées par l’Incarnation et l’Évangile. Dans cette perspective, Illich voit dans la criminalisation du péché, c’est-à-dire sa transformation en infraction à la loi de l’Église à travers l’imposition de la confession obligatoire au xiiie siècle, une perversion de ce qui a été ouvert par l’Évangile. Cet article expose la conception d’Illich et explore sa force, non comme historiographie du passé, mais comme porteuse d’une singulière résonance avec le présent.
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50

Estimado, Roberta Baessa, and João Luís Lemos de Paula Santos. "Limites e possibilidades da educação formal: um debate entre Paulo Freire e Ivan Illich." Humanidades em diálogo 6 (November 8, 2014): 175–90. http://dx.doi.org/10.11606/issn.1982-7547.hd.2014.106268.

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Neste artigo, discutiremos a dimensão institucional da crise da educação a partir de dois autores: Ivan Illich e Paulo Freire. Tendo como base o registro de um debate realizado entre eles e algumas de suas principais publicações das décadas de 1960 e 1970, analisaremos suas formulações e críticas acerca do modelo escolar e da institucionalização educacional. Depois dessa primeira aproximação, buscaremos possíveis relações de convergência e divergência entre Illich e Freire. Por fim, inserindo-os no quadro mais geral de debates sobre a crise da educação – desde o século XX até mais recentemente –, refletiremos sobre a atualidade das contribuições desses dois pensadores e os limites e as possibilidades da educação formal.
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