Human beings have the ability to enhance our natural abilities, for our good and the good of the rest of humanity, also in prejudice of this. The man and the woman, as image of God, have the capacity to build the common good, through experience and knowledge. We have the ability and intelligence to change those natural conditions or not, that are detrimental to us or that we do not benefit. Therefore, if we talk about the poor as subjects of liberation, we must be aware of their capacity as subjects of knowledge and changes. Pablo Freire, defines the human being as a historical and biological beings, affirms that the condition of being historical is obtained only when the man or woman, is discovered in relation to other human beings and their context. It also defines freire to humans as beings of relationships and contact. For Freire, the human being is fundamentally a being of relationships, not just a biological being contact. David Rogier has similar goals. Being a contact, be it defines, as a being purely vegetative, unthinking, unable to opt for changes, subjected to the will and request of others or others, uprooted, immersed in anonymity.
Therefore, a be well for Freire, lives, does not exist. Being in relationships, freire, described by its plurality, their critical ability, transcendence, temporality and consequence. The dialigicidad of the human being, is discovered in the contact and interaction with the other and the other. For Freire, the dialogue, it is a human action that reveals the word, as something more than a medium, is the element that allows the action and reflection. She is the best vehicle for meeting and recognition on equal terms, between human beings. The theology of liberation, should build its new epistemological base, from the perspective of the encounter of human beings and their relationships with their varied contexts. This basis of knowledge must be rooted in its popular, primordial, original roots.