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Three Questionable Assumptions of Philosophical Counseling
Abstract
Philosophical practice or counseling has been described as a cluster of methods for treating everyday problems and predicaments through philosophical means. Notwithstanding the variety of methods, philosophical counselors seem to share the following tenets: 1. The counselee is autonomous; 2. Philosophical counseling differs from psychological counseling and 3. Philosophical counseling is effective in solving predicaments. A critical examination shows these to be problematic at both theoretical and practical levels. As I believe that philosophical practice is a valuable contribution both to philosophy and to psychology, though not devoid of potential dangers and misuses, I suggest that philosophical counselors reconsider the theoretical and empirical validity of their tenets. Using my experience as a philosophical counselor, I attempt in this paper to contribute to this task while introducing the reader to what are, in my opinion, the main problems in the field.
... While this makes them hard to demarcate from the field of philosophical practices, it's worth mentioning that one major critique brought by philosophical practitioners to these psychotherapies is that of intrusion and lack of specialization in the field of philosophy. According to Amir (2004) there is an emphasis on the lack of competence in dealing with philosophical issues incorporated in the psychological therapies. And the idea that this situation can become dangerous if actions are not taken suggests that philosophical counselling would be a more viable alternative to psychotherapy. ...
... Although there is an extensive amount of empirical data that needs to be systematized (Borisov, 2018) there is still the need for drawing conclusions about the practices and their efficacy or adverse reaction. Amir (2004) isolates what she considers to be the generally accepted tenets of philosophical counsellors. The first tenet she identifies is the idea that the counselee is autonomous. ...
... The first tenet she identifies is the idea that the counselee is autonomous. But when turning to evidence of the practical sessions, Amir (2004) concludes that most people that turn to philosophical counselling or other forms of counselling are rarely autonomous in the philosophical sense, but more likely heteronomous. In addition, they usually come to solve a type of problem and not state their goal as becoming an autonomous person. ...
Nowadays we can find a wide plethora of philosophical practices ranging from the classic philosophical counselling to educational programs for children or even prevention and rehabilitation programs. How should a client know what is suited for him? What is the philosophical practitioner promising to their clients? Is it wisdom and truth as some would associate with philosophy? Is it healing and therapy? This paper tries to shed some light over the field of philosophical practices. I present the emergence of philosophical counselling, it’s historical evolution and the situation nowadays. I talk about the worldview concept and about its importance in the healing paradigm. I will analyze different critiques brought to fields of philosophical and psychological counselling and common aspects that concern both fields, trying to find both similarities and differences that would help me conclude on what is the relationship between psychotherapy and philosophical counselling and how can each benefit the other in their common purpose of alleviating human noetic distress.
... Notably, one of the foundational discussions among practitioners is the nature of philosophical practice: problem-solving (Amir 2004;Robertson 1998), worldview interpretation (Lahav 1995), philosophical care of the self (Schuster 1997a(Schuster , 1997b, conceptual art (Grosso 2012), critical thinking (LeBon 2007Walsh 2005), wisdom inspiration (Lahav 2006;Staude 2015), spiritual exercises (Davidson 1990;Hadot 1995Hadot , 2002, etc. Most remarkably, there is great controversy as to the role of spiritual exercises in philosophical practice: to what extent the activities in philosophical practice can be considered spiritual exercises. ...
... Most philosophers have tried to define philosophical counseling indirectly from their own perspectives around its objects, methods, and goals. Amir (2004) directly equates philosophical counseling with its methods, arguing that philosophical counseling is a collection of methods that addresses the issues and dilemmas of everyday life in a philosophical way. Lahav (1995), on the other hand, sees philosophical counseling as a worldview interpretation and argues that different philosophical counseling has different approaches to worldview interpretation. ...
... The third aspect is the goals and roles of philosophical practice. Most researchers believe that the purpose of philosophical counseling is to solve the problems encountered by the visitors and to relieve the perplexities in their minds (Lahav 1995;Amir 2004). Grosso (2012) sees philosophical counseling as a conceptual art and believes that the purpose of philosophical counseling is to help the visitors see their problems in a new way so that they can overcome these problems in a new way. ...
The concept of spirituality has a long philosophical history. Based on detailed studies of a history of spiritual exercises from Socrates, the Stoics, Epicureanism, to early Christianity, the former catholic priest Pierre Hadot conceives philosophical practice as spiritual exercises in learning how to live a philosophical life. Following this idea, a number of philosophers such as Gerd B. Achenbach started the contemporary movement of philosophical practice in the 1980s, which aimed to apply philosophical theories and methods to discussions about issues people constantly encounter in life, mainly in the forms of philosophical counseling and philosophical therapy. In this paper, after showing that philosophical practice has already become a new frontier in philosophical research, we further argue that philosophical practice as spiritual exercises is an exercise of reason and logos, while certain kinds of religious exercises such as Zen arts can also constitute an important part of philosophical practice. We conclude that in light of the distinct plurality of the methods and modes of philosophical practice and the spiritual exercises involved, philosophical practice can be considered a meaningful and applicable approach to pursuing truth, wisdom, and virtue, which is of great didactic and ethical significance in the post-COVID-19 era.
... While philosophical counseling holds significant potential, it presently faces several challenges as an emerging field (Amir, 2004;Knapp and Tjeltveit, 2005;Louw, 2013). One notable challenge is the limited number of trained philosophical counselors, which may restrict access to these services. ...
Large language models (LLMs) have emerged as transformative tools with the potential to revolutionize philosophical counseling. By harnessing their advanced natural language processing and reasoning capabilities, LLMs offer innovative solutions to overcome limitations inherent in traditional counseling approaches—such as counselor scarcity, difficulties in identifying mental health issues, subjective outcome assessment, and cultural adaptation challenges. In this study, we explore cutting‐edge technical strategies—including prompt engineering, fine‐tuning, and retrieval‐augmented generation—to integrate LLMs into the counseling process. Our analysis demonstrates that LLM-assisted systems can provide counselor recommendations, streamline session evaluations, broaden service accessibility, and improve cultural adaptation. We also critically examine challenges related to user trust, data privacy, and the inherent inability of current AI systems to genuinely understand or empathize. Overall, this work presents both theoretical insights and practical guidelines for the responsible development and deployment of AI-assisted philosophical counseling practices.
... Goals and values of philosophical practice. Philosophical practice applies philosophical theories and methods to everyday life, aiming to resolve cognitive dilemmas, shape life philosophies, and establish personal value systems (Amir, 2004;Marinoff, 1999Marinoff, , 2001Ouyang, 2012;Pan, 2021). Tianqun Pan advocates "thought analysis," combining Socratic dialogue with logical analysis to alleviate cognitive-induced suffering and help individuals achieve better lives in the technosociety (Pan, 2021). ...
Philosophical practice applies philosophical insights and methods to help individuals explore and resolve intellectual, emotional, and existential dilemmas, enhancing self-understanding and mental well-being. This study employs CiteSpace to analyze global research trends and hotspots in philosophical practice using data from the Web of Science (WOS) and China National Knowledge Infrastructure (CNKI) databases spanning from 2000 to 2024. By identifying key methodologies and applications, the study compares the development of philosophical practice in Western and Chinese contexts across theoretical culture, practical application, social impact, and professional development. The findings reveal that Western philosophical practice, rooted in ancient Greek philosophy and modern streams like existentialism and analytic philosophy, emphasizes individual autonomy, critical thinking, and personal growth. In contrast, Chinese philosophical practice draws from Confucianism, Daoism, and Buddhism, focusing on harmony between the individual and society, moral cultivation, and social cohesion. Despite these differences, both traditions share common goals of enhancing self-awareness, addressing ethical dilemmas, and improving mental health through philosophical dialogue. The study highlights the potential for integrating Chinese and Western philosophical practice, suggesting that a fusion of methodologies and ethical frameworks can provide a more holistic and culturally sensitive approach. This integration offers new perspectives for global philosophical dialogue, interdisciplinary collaboration, and practical applications in addressing contemporary challenges.
... This oversimplification fails to capture the diversity and complexity inherent in counseling practices. In reality, the length of philosophical counseling sessions varies widely, influenced by factors such as the client's needs, their philosophical background, the complexity of the issues being addressed, the goals of the counseling, and the specific philosophical approach utilized (Amir, 2004;Knapp and Tjeltveit, 2005;Sivil, 2009;Tuedio, 2003). Philosophical counselors carefully tailor their approach following an initial assessment of these elements, ensuring that both the duration and depth of counseling are suitably matched to each client's unique circumstances. ...
This paper provides a comprehensive examination of thought analysis as a contemporary practice within philosophical inquiry, exploring its theoretical foundations, methodological approaches, and practical implications. Rooted in classical philosophical traditions yet acutely relevant to modern life, thought analysis—officially conceptualized by Tianqun Pan—serves as a bridge between knowledge and action, addressing the cognitive dissonance that often hinders personal growth and rational decision-making. Through an analysis of historical and recent sources, including case studies from the laboratory of thought analysis at Nanjing University, we investigate whether logical reasoning is an innate human capacity or developed through education and practice, highlighting the importance of fostering logical skills in thought analysis. Ethical considerations, such as trust between analyst and visitor and the principle of value neutrality, are critically examined to underscore the necessity of maintaining visitor autonomy and preventing bias. We explore the relationship between thought analysis and therapeutic practices, emphasizing that while thought analysis is not inherently therapeutic, it possesses qualities that can lead to psychological relief and personal development through the clarification of thought. Comparative analyses with Logic-based Therapy and Logotherapy illustrate the unique position of thought analysis within philosophical practice. By reframing thought analysis as a form of humanistic care rather than clinical therapy, the paper advocates for its role in promoting clear thinking, self-awareness, and ethical living, thereby contributing to individual well-being and social harmony. Ultimately, the study affirms thought analysis as a transformative practice that aligns philosophical inquiry with practical life, empowering individuals to achieve greater coherence between their beliefs and actions.
... As an important remark, although LBTC provides an interesting theoretical framework for the development of a philosophical psychotherapeutic modality, its exact results, its presumed benefits and the type of clients to which it can helpfully be applied require confirmation and clarification by empirical investigation (see Amir 2004). Given the affinities between LBTC and psychotherapeutic modalities such as the Rational-Emotive ...
... An investigation conducted by Amir (2004) Analyzing a Dutch internet survey of 7037 respondents and discovered that wisdom and happiness were modestly positively related. In philosophy, wisdom is not only seen as a life-ability that might enhance happiness, but as a goal in itself and as such, wisdom might conflict with happiness by, first, increasing one's insight into life and, second, through the realization that other things might be more important than the pursuit of happiness (Feldman, 2008). ...
The aim of the study is, to find out the relationship between subjective happiness and wisdom among retired professionals. The current article presents the relationship between subjective happiness and wisdom in terms of studying the mean differences in wisdom based on subjective happiness level and also studying the type of relationship exists between these two. To conduct the study a sample of 180 retired professionals were selected. To measure the subjective happiness, a scale was developed by Sonja Lyubomirsky and Heidi S. Lepper (1997) used. To measure the wisdom of retired professional, a scale was developed and used called Self-Measured Wisdom Scale (SMWS). The results of the study indicated that, the age groups and subjective happiness are not significantly associated, which indicates there were no significant differences in subjective happiness based on age group. The mean differences seen in dimensions of wisdom were significant in relation to subjective happiness score, however subjective happiness was found to be positively and significantly related with wisdom's components. Therefore it was found from the study that subjective happiness was reflected to be an essential aspect and positively associated with wisdom of retired professionals.
... Konuyla ilgi literatürde detaylı bir tartışmayı takip etmek mümkün. Psikolojik danışmanlıktan olan farkların belirlenmesi, felsefi danışmanlığın kuramsal ve kavramsal çerçevesinin çizilmesi ve hatta meşruiyeti için de hayati öneme sahiptir (Amir 2004). ...
... An investigation conducted by Amir (2004) Analyzing a Dutch internet survey of 7037 respondents and discovered that wisdom and happiness were modestly positively related. In philosophy, wisdom is not only seen as a life-ability that might enhance happiness, but as a goal in itself and as such, wisdom might conflict with happiness by, first, increasing one's insight into life and, second, through the realization that other things might be more important than the pursuit of happiness (Feldman, 2008). ...
The aim of the study is, to find out the relationship between subjective happiness and wisdom among retired professionals. The current article presents the relationship between subjective happiness and wisdom in terms of studying the mean differences in wisdom based on subjective happiness level and also studying the type of relationship exists between these two. To conduct the study a sample of 180 retired professionals were selected. To measure the subjective happiness, a scale was developed by Sonja Lyubomirsky and Heidi S. Lepper (1997) used. To measure the wisdom of retired professional, a scale was developed and used called Self-Measured Wisdom Scale (SMWS). The results of the study indicated that, the age groups and subjective happiness are not significantly associated, which indicates there were no significant differences in subjective happiness based on age group. The mean differences seen in dimensions of wisdom were significant in relation to subjective happiness score, however subjective happiness was found to be positively and significantly related with wisdom's components. Therefore it was found from the study that subjective happiness was reflected to be an essential aspect and positively associated with wisdom of retired professionals.
... In contrast, "Unitarians" strongly prompt for a turn of Philosophical Counseling to Psychology, and correspondingly of Psychological Counseling to Philosophy. As Amir (2004) implies, the notion that it differs from Psychological Counseling is used from the philosophical counselors in order to establish the legitimacy of the new profession and to point out that they offer something different, or even better, compared to psychologists, who habitually play the leading role in the disciplines of Counselling and Psychotherapy. ...
SUMMARY
Already in 1954 Jaspers cried "There is no escape from Philosophy. The question is only whether [it]
is good or bad, muddled or clear". Accumulated experience in Psychotherapy eludes the necessary: to
consider before refuting any, even partial, merging. Alas, neither the psychotherapeutic “cure
records”, nor the increasing numbers of psychologically needy persons constitute convincing evidence
to refute such merging. Amongst prominent approaches in the healing constellation, an innovative
discipline emerges – even just to trigger fresh insights: Therapeutic Philosophy, an independent field
of endeavours aiding humans in destitute, advocates that Philosophy promises vital advances and
essential rejuvenation for, and stands skeptical about the eventuality of what Psychotherapy
conceptually endorses: anguish exemption. Therapeutic Philosophy seems capable of becoming a valid
alternative therapeutic approach. Still, besides remaining detached from fundamental
psychotherapeutic principles, it unveils neither methodological conformity, nor theoretical accordance.
Investigative interest is here focused on exemplifying both, benefits derived from relevant applications
and capacities for furtherance, drawing from hidden assumptions tentatively shared by both domains.
... We can feel better without growing in wisdom, as exemplified by the use of psychotropic medication and behavioral therapy that employs basic learning mechanisms. Moreover, Amir (2004) stated that studying philosophy sometimes leads to confusion or discouragement and that the search for wisdom through philosophical counseling might contribute to unhappiness. It can be very frustrating to acquire a better understanding of one's predicament if one does not have the means to resolve it. ...
This thesis is inspired by the utilitarian ideology that seeks the
greatest happiness for the greatest numbers and tries to add to this cause
considering three questions: 1) What is the quality of popular happiness
advice? 2) Is unhappiness concentrated in people with mental disorders? 3)
Does the pursuit of happiness cover all ground?
Happiness advice:
What do philosophical and psychological self-help books recommend for
leading a happy life and how well does this fit with research findings on
conditions for happiness? An analysis of 57 psychological best-selling
self-help books in the Netherlands shows that most deal with topics that
are well correlated with happiness. This means that there is ground to
expect positive outcomes, but some works offer recommendations that do not
fit research results and are therefore likely to be counterproductive.
Empirical studies show that self-help materials can relieve specific
psychological problems, but there are no data confirming the effectiveness
of popular advice for a happier life in general.
Happiness of people with mental disorder:
How much priority deserves mental health care in the pursuit of greater
happiness? Analysis of a large scale panel study in the Netherlands shows
that most of the unhappiest people have a mental disorder, and from an
utilitarian viewpoint, raising the happiness of these people deserves
priority. But not all people with mental disorders are unhappy. Most
people with mental disorders feel happy at least often, in particular
people diagnosed as having a substance abuse disorder or an anxiety
disorder. This does not seem not to be due to distorted appraisal of
happiness.
Wisdom and negative affect:
Several critics of utilitarianism deem ‘wisdom’ higher than happiness.
Is there a conflict between these values as the stereotype of ‘Happy
Hans’ suggests? Analysis of large scale survey shows that wisdom and
happiness are positively correlated. Yet the overlap between the two is so
modest that the entities are largely independent.
Some adherents of utilitarianism focus on eliminating negative experiences
all together. Transhumanists ponder on redesigning the human organism that
will give rise to ‘more varied experience, lifelong happiness and
exhilarating peak experiences everyday’. Likewise, positive
psychologists focus on maximizing positive experiences through learning.
It is argued that negative emotions serve a critical function in our
lives, and will enable us to stay focused on the parts of reality that are
necessary for optimal functioning.
... Lydia Amir (2004) critiques the validity of philosophical counselling ideas and questions its domain. Main assumptions identified are: autonomy of the counselled, the existence of significant differences between philosophical counselling and psychological practices and philosophical counselling effectiveness in solving practical situations. ...
In this article we will focus on philosophical counseling technique as an area of excellence of social practice: a fundamental methodological dimension. Philosophical counseling proposes to transform life by rediscovering the interrogative and interpretive dimension of human consciousness and applying it to everyday experience. It is an experience of freedom transposed from the metaphysical into the social dimension. Philosophical thinking out of transcendent space reconfigures immediacy by connecting it to the world of ideas and engendering the individual’s authenticity. The Appreciative approach to philosophy is based on the works of David Cooperrider on “Appreciative Inquiry”: a discursive pragmatic form that replaces the focus on the problem with focusing on the successful elements of previous experience of individuals, groups, organizations or communities. Principles of appreciative philosophical counseling aim at partnership between all participants in philosophical counseling. This experience can be integrated with the philosophical methodical return to the maieutic model and the Platonic dialogue.
... We can feel better without growing in wisdom, as exemplified by the use of psychotropic medication and behavioral therapy that employs basic learning mechanisms. Moreover, Amir (2004) stated that studying philosophy sometimes leads to confusion or discouragement and that the search for wisdom through philosophical counseling might contribute to unhappiness. It can be very frustrating to acquire a better understanding of one's predicament if one does not have the means to resolve it. ...
Possible tensions between wisdom and happiness have been extensively debated in philosophy. Some regard wisdom as the ‘supreme
part of happiness’, whereas other think that a more accurate and wiser view on reality might reduce happiness. Analyzing a
Dutch internet survey of 7037 respondents, we discovered that wisdom and happiness were modestly positively related. Wisdom,
measured with the Three-Dimensional Wisdom Scale (3D-WS), explained 9.2% of the variation in hedonic happiness. The correlation
with the reflective dimension of wisdom was the strongest. In addition, wisdom was more important for happiness among adults
with only an elementary education. Our results suggest that happiness and wisdom do not conflict.
KeywordsHappiness–Wisdom–Utilitarianism–Eudaimonic well-being–Positive affect–Personal growth–Adjustment
Philosophical practice, an art of living rooted in ancient traditions, is enriched by modern techniques such as individual counseling, Socratic group dialogues, and organizational consulting. Philosophical counseling, a key aspect of this practice, employs traditional philosophical frameworks and rational reasoning to address clients' concerns, distinguishing itself from psychotherapy while respecting individual autonomy. The growing Western interest in Asian philosophies also underscores a shared pursuit of wisdom, spirituality, and meaning. This paper examines the development, key features, and leading proponents of philosophical practice, its relationship with academic philosophy, and the tensions between their differing aims and methods. The outlook for philosophical counseling is promising, offering an alternative to medical approaches for existential issues and expanding its scope to personal guidance, conflict resolution, and life‐skill development. Its future trajectory hinges on societal trends toward secularization, the de‐medicalization of mental health, and the increasing recognition of philosophy's intrinsic practical value.
Recenzja przedstawia główne tezy rozprawy doktorskiej Heleny Kistelskiej, poświęconej omówieniu problemu specyfiki poradnictwa filozoficznego na tle innych dyscyplin zajmujących się wspieraniem rozwoju człowieka. Kistelska przedstawiła obszerną krytykę poradnictwa filozoficznego. Zarzuca mu brak spójnej koncepcji antropologicznej, która mogłaby funkcjonować jako teoria poradnictwa. Teza ta wydaje się problematyczna w świetle rozumienia natury i funkcji filozofii. Rozwijanie praktyki poradniczej może – jak argumentuję – opierać się na rozpoznaniu dynamiki historycznego procesu filozofowania. Taki proces poszukiwania bez ostatecznych odpowiedzi dostarcza modelu dla poradnictwa i odsłania sedno jego filozoficznej natury.
This paper examines the application and evolution of philosophical practice in China, which employs philosophical principles and methods to facilitate insights and address life’s complexities. We aim to bridge the knowledge gap regarding the trajectory and contemporary landscape of China’s philosophical practice and its impact on individual and societal flourishing. Guided by the research question, “How has philosophical practice evolved in China, and what are its challenges and future prospects?” this study adopts a qualitative research methodology, including a literature review, historical analysis, and case studies from Chinese philosophical communities. Findings indicate a burgeoning growth of philosophical practice in China, with traditional Chinese philosophies being adapted to provide practical guidance for contemporary issues. The spread of philosophical practice communities across China reflects a growing embrace of these practices. This paper outlines the hurdles and prospects for philosophical practice, pinpointing opportunities for further research and cross-cultural engagement. The insights furnished by this study offer a framework for scholars, practitioners, and policymakers to enhance philosophical practice’s role in personal growth and societal well-being, both within China and internationally.
Purpose: The purpose of this study was to explaining the happiness model based on wisdom and forgiveness. The method of study was practical on the base of purpose and on the base of nature, was descriptive - correlational based on structural equation model. The statistical population consisted of all teachers working in the primary and secondary schools of poldokhtar city, equal to 700 people. Based on Krejcy and Morgan's table, 274 cases were considered as sample size. The subjects were selected randomly. Oxford Happiness Questionnaire (1989), Hartland Forgiveness scale (2005) and Three-Dimensional Wisdom Questionnaire were used as research tools. The reliability of the scales was confirmed by Cronbach's alpha coefficient.
Findings: analysis of data showed that the conceptual model of research with proper fitness was confirmed and wisdom had a highly significant positive effect on teacher’s happiness. Also, forgiveness had relatively weak, but significant effect on teacher’s happiness.
Results: Based on this finding, it can be deduced that wisdom is an important and useful feature for increasing the happiness of people who are in struggling with environmental problems. Also, the cultivation of forgiveness can be a source of calmness and happiness in different individual.
Abstract: From the founding of the first offices of philosophical practice in Europe, there has been a controversy regarding which persons could carry out such activities and what would be the necessary qualification needed in this new applied field of philosophy. This article presents these divergences, through two distinct standpoints, that of philosophers who can become practitioners in philosophy, versus philosophical counselling specialists who use the tools provided by philosophy. We assume the role of mediator between the two currents of opinion and propose a solution that can be used in training programs in this new profession of philosophical counselling that is now emerging in Romania. In the end, we schematically present our proposal regarding the organization of professional training for the specialization in this new field, which will address both philosophers and other specialists interested in a specialization in philosophical counselling, alongside future directions of action in order to regulate this new qualification in philosophical practice.
As sympathetic outsiders trying to understand and explain the field of philosophical counselling to other (perhaps not so sympathetic) outsiders, we find ourselves repeatedly asking and being asked two questions: “What is philosophical counselling?” and “What is its relationship to psychological counselling?” In seeking to develop satisfactory answers to these questions, we present a taxonomy of philosophical counselling. This fourfold taxonomy was developed by classifying the work of a range of recognised philosophical counsellors in terms of their declared ends. This taxonomy makes sense of the diversity of the field, while also recognising the underlying coherence. Moreover, the categories of the taxonomy align with existing forms of psychological counselling practice, and in this way the taxonomy enables us to pinpoint the relationship between psychological and philosophical counselling. We end with some consideration of what philosophical counsellors can learn from their colleagues in psychology, especially in relation to the role of empathy and the importance of empirical testing.
This paper stems from clinical observations and empirical data collected in the therapy room over six years. It investigates the relationship between psychotherapy and philosophical counseling, proposing an integrative model of counseling. During cognitive behavior therapy sessions with clients who turn to therapy in order to solve their clinical issues, the author noticed that behind most of the invalidating symptoms classified by the DSM-5 as depression, anxiety, hypochondriac and phobic complaints, usually lies a lack of existential meaning or existential scope and clients are also tormented by moral dilemmas. Following the anamnestic interview and the psychological evaluation, rarely the depression or anxiety diagnosed on Axis I is purely just a sum of invalidating symptoms, which may disappear if treated symptomatically. When applying the Sentence Completion Test, an 80 items test of psychodynamic origin and high-face validity, most of the clients report an entire plethora of conscious or unconscious motivations, distorted cognitions or irrational thinking but also grave existential themes such as scope or meaning of life, professional identity, fear of death, solitude and loneliness, freedom of choice and liberty. Same issues are approached in the philosophical counseling practice, but no systematic research has been done yet in the field. Future research and investigation is needed in order to assess the importance of moral dilemmas and existential issues in both practices.
Already in 1954 Jaspers cried "There is no escape from Philosophy. The question is only whether [it] is good or bad, muddled or clear". Accumulated experience in Psychotherapy eludes the necessary: to consider before refuting any, even partial, merging. Alas, neither the psychotherapeutic " cure records " , nor the increasing numbers of psychologically needy persons constitute convincing evidence to refute such merging. Amongst prominent approaches in the healing constellation, an innovative discipline emerges – even just to trigger fresh insights: Therapeutic Philosophy, an independent field of endeavours aiding humans in destitute, advocates that Philosophy promises vital advances and essential rejuvenation for, and stands skeptical about the eventuality of what Psychotherapy conceptually endorses: anguish exemption. Therapeutic Philosophy seems capable of becoming a valid alternative therapeutic approach. Still, besides remaining detached from fundamental psychotherapeutic principles, it unveils neither methodological conformity, nor theoretical accordance. Investigative interest is here focused on exemplifying both, benefits derived from relevant applications and capacities for furtherance, drawing from hidden assumptions tentatively shared by both domains.
Various approaches and methods are used in philosophical counselling. Two main trends can be observed: the first is the use of contemplative methods and the second constitutes approaches based on dialogical critical thinking. The author defends the idea that developing philosophical counselling on the basis of critical thinking presupposes that it is possible for counsellor and client to hold a philosophical dialogue where the relationship is one of expert/lay person. J. Šulavík has described this relationship in greater detail. In the Socratic model, the philosopher and the lay person hold a dialogue whereby they ascertain opinions via inductive comparison and by defining things, creating a shared concept. While the Platonic and Enlightenment models were grounded in the authority of the expert philosopher, in the Socratic and postmodern models, the expert philosopher loses the power to manipulate those who know “less”. Lay people are not passive consumers of a particular “optimal” philosophy but through their own “philosophising” create philosophy and tailor it for themselves. While philosophising, therefore, the philosopher does not take on the role of “producer” of philosophy but of “adviser” (consultant). It is therefore supposed that people have a general need for philosophy and that ultimately they should create and reflect upon their own philosophy.
The article poses three questions relating to the self-definition of philosophical counselling: 1. Is it an alternative to psychological and psychotherapeutic approaches? 2. What is the therapeutic nature of philosophical counselling? 3. Is it contemplation or critical reasoning? The first part introduces some examples of the concepts that sharply distinguish philosophical counselling from psychological and psychotherapeutic approaches. It also considers those that mix these different approaches. The second part deals with the question of whether or not philosophical counselling can be considered to be a therapy. Some philosophical counsellors work on the belief that there is a synchrony between modern philosophical counselling and the classical conception of philosophy as therapy. Many, however, are of the opinion that it is not possible to speak of it in terms of therapy. The third part gives examples of the way in which philosophical counselling is understood to be contemplation and on the other hand of those who employ approaches based on critical thinking in philosophical counselling.
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