To understand the value of what is presented here, the words of Susana Leliwa are illustrative, where she highlights the importance of Technological Education as a space for the integral formation of the subject, and the role of the teacher in this process: "The nature of technological knowledge requires that subjects possess certain capacities that promote, among others, the possibility of thinking, inquiring, proposing, reflecting, designing, projecting, seeking alternatives, finding solutions. That is, to promote the development of cognitive and metacognitive skills, skills that will enable both technological development and the formation of **reflective, critical and creative subjects**." These capacities acquire special meaning in relation to technology and technological culture.

In this article, Susana Leliwa writes about teaching technological culture: "young people should acquire knowledge that allows them to act in a conscious, reflective and critical way in the face of technological changes, and to intervene creatively" ("jóvenes adquieran saberes que les permitan actuar de manera consciente, reflexiva y crítica ante los cambios tecnológicos, e intervenir creativa..."). She immediately adds: "It is a requirement, for this to occur, that for the various activities we propose, we foresee a space for reflection, analysis and criticism" ("Es requisito, para que esto se produzca, que ante las diversas actividades que les proponemos se prevea un espacio para la reflexión, el análisis y la crítica").

The book "Psicología y educación: una relación indiscutible" by Susana Leliwa and Irene Scangarello includes a chapter titled "Construcción de la subjetividad mediada por la tecnología" which addresses how technology impacts subjects and the construction of subjectivity. The table of contents lists: "Construcción de la subjetividad mediada por la tecnología" and other chapters on learning from a socio‑cultural approach, teacher ethics, and institutional reflection, indicating that the authors see education as involved in the construction and transformation of subjectivity. The record does not provide a direct quote of the formula "consciente, reflexiva y crítica", but confirms that Leliwa explicitly thematizes education, technology, and subjectivity together.

In the section on subjectivity and technology in education, Leliwa writes that part of culture must learn to use these mediating instruments, which not only will be taken from the environment, but must be internalized by the subject. These instruments demand the development of a series of psychological processes such as **critical thinking, reflection and contrast**, among others. In this way each person builds his or her subjectivity, his or her singularity, becoming aware of himself or herself. It is therefore a question that must be considered at school.

According to the book "Psicología y Educación" by Susana Leliwa and Irene Scangarello, education is a process of human constitution and integral transformation of a person or subject. The constitution of the subject refers to the process by which a person becomes a social subject through education and psychology, explaining how psychology influences the **formation of the subjectivity** of an individual, his internal development, identity, and the way in which he relates to knowledge, other people and society in general. Education must strengthen the subject so that he learns to exercise his own control and regulate himself socially in the adequate satisfaction of his desires and needs.

A course planning document for "Psicología Educacional" at an Argentine teacher‑training institute cites "SUSANA LELIWA. IRENE SCANGARIELLO (2011): Psicología y Educación. Una relación indiscutible" as a key reference. The plan "explicitly proposes a vision of learning: the subject who learns as an active subject, product and producer of culture, who through his action on the environment builds both knowledge and the schemes of interpretation of the world that surrounds him". It also states that the teaching‑learning process is an intersubjective and social weave, and includes thematic units on "construction of subjectivity" and "the subjective function of institutions, contexts and bonds", implying a focus on forming subjects capable of interpreting and acting in their world, though no explicit phrase "conscious, reflective and critical" appears in the excerpt.

The catalogue entry for this book notes that it is aimed at teachers of Technological Education and trainers and future teachers. It explains that the book addresses ideas and perspectives on technological education and highlights its role as a space for the integral formation of the subject. In this context, Leliwa discusses the need for students to develop capacities linked to reflective and critical thinking about technology and the technological environment.

The conference programme for IAFOR’s PCE (Professional & Continuing Education) 2026 lists a presentation titled "… subjectivity and education in …" in a session section that includes themes of consciousness, critical leadership, and reflective practices in higher education.[6] This shows that the combination of **subjectivity**, **education**, and **critical/reflective consciousness** is an explicit topic in contemporary educational research, but the programme only provides titles and brief descriptors and does **not** include a detailed argument or quotation by Susana Leliwa.[6]

A student essay on *Psicología y Educación* cites the book’s introduction, noting that Leliwa and Scangarello speak of "a reflexive and critical task, which demands from us a greater social and political responsibility with the teaching task" ("tarea reflexiva y crítica, que nos exige una mayor responsabilidad social y política con la tarea docente"). The passage is presented as part of the authors’ reflection on the role of teachers and the ethical-political dimension of education.

In this video discussion on Technological Education, Susana Leliwa argues that in the context of virtual school and new infrastructures of knowledge, it is necessary to be critical so as not to become merely users without being thinking and reflective subjects. She emphasizes that technological tools modify the inner world of the human being and are involved in the transformation of human subjectivity, underscoring the importance of critical and reflective attitudes towards technology in education.

This library post describes the book "Psicología y educación: una relación indiscutible" by Susana Leliwa and Irene Scangarello (Córdoba: Brujas, 2011). It presents the work as analyzing the relationship between psychology and education and highlights that it addresses how education intervenes in the constitution of the subject and the formation of subjectivity, implying an educational aim of shaping subjects capable of relating consciously and reflectively to reality.

Across her work on technological education and subjectivity, Susana Leliwa repeatedly links education with the construction of subjectivity through **critical thinking, reflection and conscious awareness** of oneself and of technology. While different texts emphasise "critical, reflective, creative" subjects rather than using the exact phrase "conscious, reflective and critical," her formulations consistently present education as a process aimed at forming subjectivities capable of critical, reflective and aware engagement with the technological and social world.

The PDF "Exploring Psychology in Language Learning and Teaching" discusses how educational purposes include enabling learners "to develop as individuals" and to achieve "self-actualization," explicitly connecting psychological perspectives with conscious and reflective development of learners.[1] Although this work does not mention Susana Leliwa, it shows that education is frequently framed as forming a subjectivity that is more conscious, reflective, and capable of critical self-development.[1]

An Academia.edu upload of "Capítulo 3. El aprendizaje humano" from Susana Leliwa and Irene Scangarello’s work notes that contemporary socio-historical conditions show profound changes and that, in the current society, education and learning must be understood in relation to these changes. While focused on learning, the chapter situates human development and the acquisition of language and symbolic capacity in evolutionary and social context, which is part of Leliwa’s broader framework for subjectivity formation.

This Slideshare entry corresponds to "Psicología y educación: una relación indiscutible" by Susana Leliwa and Josefa Irene Scangarello, with collaboration from Yanina Mariel Ferreyra. The book is presented as addressing the relationship between psychology and education and discussing the constitution of subjectivity and the role of educational processes in shaping subjects, highlighting the importance of reflective engagement with knowledge.

This listing for the book "PSICOLOGÍA y EDUCACIÓN" notes that it includes a chapter on "la subjetividad mediada por la tecnología" written by Susana Leliwa. In that chapter, she addresses the way technology impacts subjects and their subjectivities, integrating psychological analysis and educational considerations and highlighting the need to consider how educational use of technology shapes the subjectivity of learners.

In the Liberty University dissertation "Sticks and stones break: words hurt," the author reflects on an educator who introduced her to "continued development" and "nuggets of wisdom regarding education," emphasizing growth in awareness and critical engagement with learning.[4] This is an example of how educators are portrayed as fostering reflective and critically aware subjectivities in students, but the text does not reference Susana Leliwa or the specific Spanish phrase "consciente, reflexiva y crítica."[4]

In a YouTube interview titled "Entrevista a Lic. Susana Leliwa", Leliwa explains her view that technological culture participates in the constitution of human subjectivity. She asks whether "we are human thanks to the creation of the technological" and describes how from birth, contact with the technological world shapes "our way of being, that is, our subjectivity" through learning knowledge, beliefs, and matrices of learning. She notes that different levels of access to technological goods lead to different ways of seeing the world and social bonds, but in the transcribed segments she does not formulate a normative statement that education should create a subjectivity that is explicitly "conscious, reflective, and critical".

A Scribd-hosted chapter from *Psicología y Educación* discusses meaningful learning and rejects a purely behaviorist paradigm, emphasizing the importance of connecting new information with existing cognitive structures of the learner. Although the quoted section focuses on Ausubel and meaningful learning, the surrounding text frames education as a process that should involve understanding, reflection and the construction of meaning rather than rote conditioning, aligning with Leliwa’s interest in reflective and critical subject formation.

The article "Echoes of Norms" on counterspeech bots investigates how interventions in online communities can promote norm-conforming behavior and more reflective engagement with hate speech.[7] It frames counterspeech as fostering critical, conscious participation rather than repression, which aligns indirectly with educational aims of producing critical and reflective subjectivities, but the paper is about online moderation and does not mention Susana Leliwa or the educational formula cited in the claim.[7]

A Facebook post reviewing Robert Wilson’s adaptation of "Moby-Dick" remarks that the novel’s richness "invites a multitude of critical perspectives," highlighting how literary works can cultivate diverse, reflective readings and critical subjectivities.[8] This cultural commentary illustrates the broader idea that engagement with texts and art can form critical and reflective consciousness, but it is not an academic statement about educational theory and does not involve Susana Leliwa.[8]

An exhibition description from the 249 A Street Artists Cooperative notes that featured artworks offer "a diverse range of techniques and subject matter," suggesting that exposure to art can broaden perspectives and potentially foster critical reflection.[2] This is tangentially related to the idea of education—and cultural institutions—forming reflective, critical subjectivities, though the page does not discuss formal education or cite Susana Leliwa.[2]

In this recorded class on Leliwa-Scangarello, the presenter summarises the authors' concept of the production of subjectivity: "the production of subjectivity is the way in which each society determines the constitution of subjects with the aim of integrating them into the environment and is a socialisation regulated by centres of power." The discussion explains how mechanisms in educational relationships can favour or obstruct the constitution of subjectivity, indicating that Leliwa and Scangarello consider education central in forming how subjects position themselves, think and act in the world.

The historical study "Universities in Imperial Austria: 1848–1918" describes how the philosophical faculty of the University of Vienna was "figured in critical writings almost universally as the main hurdle" to reforms, showing that universities have long been scrutinized for how they shape or obstruct critical subjectivities and intellectual independence.[3] While this gives historical context about education and critical consciousness, it contains no reference to Susana Leliwa or the exact formulation "conscious, reflective, and critical" as an educational goal.[3]

The Instagram profile of The Kosciuszko Foundation highlights that it distributes nearly $2 million annually in fellowships and grants for education, emphasizing support for scholars and graduate students.[5] This shows institutional backing for advanced education aimed at developing high-level skills and potentially critical, reflective thinking, but the profile is promotional and does not articulate any explicit theory of subjectivity, nor does it mention Susana Leliwa.[5]