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Defining Philosophical Counseling
Abstract
According to Kuhn a new scientific discipline comes into existence when a group of scientists adopt a common paradigm within which to conduct research. The adoption of this paradigm serves to focus the attention of the group's members on a common explanatory task-at-hand and leads them to adopt similar methods and aims, thus making possible the standard puzzle solving activities that allow normal science to advance rapidly. However, Kuhn argues, in pre-paradigm periods and during revolutionary phases, scientists do not engage in such single-minded, puzzle-solving behgavior, as the paradigm itself is put into question. Instead, during these periods, they become at least partially self-reflective in that they become interested in understanding the nature of their discipline and its relationships to other disciplines. In this paper, I argu that philosophical counseling is in a pre-paradigm period and is in need of a paradigm centered definition if it is to develop an identity and advance rapidly. In an aristotelian mood, I seek this definition though an examination of the related fiends of psychoterapy and pastoral counseling
... The significance of this translation, despite its forty-year delay, transcends its original historical context. While certain sections appear datedthe last two chapters, for example, address debates about philosophical counselling/praxis's distinction from pastoral care and psychotherapy that have since been extensively developed elsewhere (see Paden, 2013;Raabe, 2001;and Amir, 2005) the work's enduring value lies in its creative and reconstructive potential. The text's rich conceptual soil, particularly the treatment of listening in philosophical counselling/praxis and the philosophical counsellor/practitioner's embodiment of their practice, offers fertile ground for development in different contexts from the original. ...
There has been a significant resurgence in the interest of practical philosophy and its contribution to the lives of the public, particularly with the growing popularity of the contemporary philosophical counselling/praxis movement. This renewed interest is partly driven by and stems from a growing recognition, both within and beyond academia, of the value and insight that philosophy can offer. [...] It is against this backdrop of growing interest that the first English translation of Gerd Achenbach’s seminal work, Philosophical Praxis: Origin, Relations, and Legacy, allows the often misunderstood author to finally “have his say on his own terms”, as the translator Michael Picard writes. [...] With this English translation, enriched by the author’s explanations and additional material, the English-speaking world might thus gain closer access to Achenbach’s original vision and ideas for philosophical counselling/praxis. The timing is particularly significant, coinciding with renewed momentum in both philosophical counselling/praxis and philosophy as a way of life, allowing new generations of philosophical counsellors/practitioners to shape their practices in unique ways alongside the help of Achenbach (and the myriad of other approaches).
... Apart from the obvious knowledge of philosophical theories and/or analytical thinking tools, Roger Paden believes that Carl Rogers's perspective on the client-therapist relationship he developed in his clientcentered therapeutic approach would fit and benefit the philosophical counsellor as well. 6 Rogers thought that the counsellor/therapist must possess three core traits in order to be able to establish a relationship with the client that can be conducive to growth and personal development: congruence (genuineness, realness), unconditional positive regard and empathic understanding. In fact, he firmly stated that these three characteristics are not limited to the counselling or therapeutic relationship, but that they "apply whether we are speaking of the relationship between therapist and client, parent and child, leader and group, teacher and student, or administrator and staff (…) in fact, in any situation in which the development of the person is a goal." ...
Being a relatively new practice started by Gerd Achenbach no more than 40 years ago, the methods and techniques implied in philosophical counseling, as well as the qualities a philosophical counsellor should possess are still up for debate. The theme of the current paper revolves around the traits of the philosophical counselor, starting from Roger Paden’s statement that the three characteristics identified by Carl Rogers as being essential for a counsellor are also suitable when it comes to philosophical counsellors as well, with the mention that the approach should nonetheless be modified when it comes to unconditional positive regard, as he believes it to be incompatible with the nature of philosophical counselling. Our thesis is that the two are not incompatible and that, at least in the case of alienation, the philosophical counsellor should also grant the client unconditional positive regard. In support of our thesis, we will bring Rogers’ own ideas, Ran Lahav’s view of philosophical counselling as creating a link between philosophical discourse and everyday life, as well as the perspectives developed in the area of community philosophy.
... Philosophical counseling cannot be a normalizing discipline." 2 Notice that Paden assumes that adopting health as a guiding ideal means setting out to cure sickness or social deviancy. This assumption overlooks the possibility that philosophical counselors might adopt positive health as at least a supplemental goal of philosophical counseling, where positive health encompasses more than the mere absence of mental illness. ...
From the inception of philosophical counseling an attempt was made to distinguish it from (psychological) therapy by insisting that therapy could not be more misleading. It is true that philosophical counselors should not pretend to be able to heal major mental illness; nevertheless they do contribute to positive health—health understood as something more than the absence of mental disease. This thesis is developed by critiquing Lou Marinoff’s book, Plato not Prozac!, but also by ranging more widely in the literature on philosophical counseling. I also interpret philosophical counseling as a form of philosophical ethics.
... From an epistemological viewpoint Paden (1998) argued that Philosophical Counseling still seems to be in a pre-paradigm period and is in need of a paradigm as meant by Kuhn (1962). It follows that a scrutinized inspection may reveal that due to its newness, this filed perhaps presents scientific challenges, but it is "still unsure for its identity, its aims, methods, and its conceptual and legal relationship to other related disciplines" (Paden, 1998, p.2). ...
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.
... Schuster criticises the definition of philosophical counselling formulated by Roger Paden (1998), which is very similar to REBT. It says that philosophical counselling is aimed at a process in which the counsellor works with the client to critically reflect on opinions and life problems, primarily defined by the client. ...
The article looks at critical thinking in philosophical counselling and the concepts upon which it is based. In conceptions that place critical thinking as the basis of philosophical counselling, an important role is played by the Socratic approach to philosophising. The Socratic method in thinking allocates a fundamental role to conversation, and thus to intersubjectivity, and is therefore an alternative to individual ways of thinking. Conversation as philosophical reflection corresponds to the Socratic intersubjective understanding of truth. The author adopts the view of German philosopher H. Schnädelbach who distinguishes between dialogic and doctrinal approaches. The dialogic approach is found in the Socratic-Platonic tradition, while the doctrinal approach is found in Aristotelean approaches. Doctrinal philosophising is premised in the ideal of intersubjectivity which can be achieved by anyone (subjective thought is internalised subjectivity). Philosophical thought as reflection is always implicitly dialogic at the very least. The article considers definitions of critical thinking and provides examples of critical thinking based philosophical counselling from the thinking of Tim LeBon and Elliot D. Cohen, which link both philosophical and psychological approaches. In conclusion it is critical of an excessive focus on rationality in counselling.
... From an epistemological viewpoint Paden (1998) argued that Philosophical Counseling still seems to be in a pre-paradigm period and is in need of a paradigm as meant by Kuhn (1962). It follows that a scrutinized inspection may reveal that due to its newness, this filed perhaps presents scientific challenges, but it is " still unsure for its identity, its aims, methods, and its conceptual and legal relationship to other related disciplines " (Paden, 1998, p.2). In this light, one could refer to a non-existence of a commonly accepted definition, even if Philosophical Counselling yields being " a member of a broader class of disciplines widely referred to as "the helping professions " ...
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.
... Some use approaches that overlap with nondirective psychological approaches, emphasizing the need to listen to others and to allow them to talk. Others are more directive, using methods similar to those of cognitive or rational-emotive behavior therapy in which they identify and confront their clients' irrational assumptions (Paden, 1998). ...
Psychologists are increasingly encountering philosophers in independent practice who use philosophy to help individuals or groups work through practical problems. An overview of the diverse expressions of the philosophical counseling movement is provided, including scope of practice, methods, training curriculum, codes of ethics, and evidence of effectiveness. The field is critically analyzed: Philosophical counseling is not currently a viable alternative to mental health treatment. Carefully conducted and appropriately focused philosophical counseling may, however, help some individuals or groups. To clarify whether philosophical counseling may benefit a particular individual with a given problem, psychologists (and potential clients) thus need to carefully evaluate individual philosophical counselors.
... As frequently conceived today, philosophical counselling addresses life problems that arise from philosophical problems in the implicit worldview of the client (e.g., Paden 1998). These philosophical problems include false or unwarranted assumptions about what makes people valuable and lives worthwhile. ...
The notion that philosophy can be practised as a kind of therapy has become a focus of debate. This article explores how philosophy can be practised literally as a kind of therapy, in two very different ways: as philosophical therapy that addresses “real-life problems” (e.g., Sextus Empiricus) and as therapeutic philosophy that meets a need for therapy which arises in and from philosophical reflection (e.g., Wittgenstein). With the help of concepts adapted from cognitive and clinical psychology, and from cognitive linguistics, the article shows that both philosophical projects address important and literally therapeutic tasks and explains how they can do so with genuinely philosophical argument and analysis. This brings into view new applications for philosophy, a need for therapy in core areas of the subject, and the outline of a new approach to meet what will be shown to be a central need.
Este artigo carateriza o movimento da Consultoria Filosófica em Portugal. Identifica Jorge Humberto Dias como fundador do movimento, analisando a sua conceção de consulta filosófica. Sugere uma linha orientadora para uma investigação futura que nos permita conceber, a partir da Filosofia Aplicada, nos métodos e nas competências, na Orientação Filosófica, um programa de formação e desenvolvimento profissional para professores.
The field of “Philosophical Psychotherapy”, underlies an epistιmological trend of great importance, undiminishedly and continually developed into the contemporary scientific context, offering, in this way, a new perspective on the crucial existential impasses, which tend to trouble people nowadays. This School of Thought, has already come to existence and been widely formed as an independent professional activity with the Ancient Greek Philosophy being its starting point and long-term goal to be made worth or useful in the fields or vital issues which seem to surpass, or to be incompatible with what would be managed by a traditional psychotherapeutic approach. Many centuries have passed by since the first foundation of this form of the Therapy of the Soul, with the first “samples” to have been met in the belief of the therapeutic power of the word in the Homeric Poetry, to be continued in the therapeutic function of the language in the context of Sophistry – Rhetoric movement, to be culminated with Socrates, and, terminated, as a moral dimension, in a systematic and profound Therapy, in the ground of the Hellenistic Philosophy (applied to the eudaimonistic philosophies of Hellenistic age including Stoicism, Epicureanism and Scepticism) and, finally, tends to be practically expressed in the “techne alypias” of Antiphon. However, the last one has not been profoundly studied in the methodological way which is followed here. During the years which have “interceded”, many scholars studied a variety of views and versions of a multifarious connection among Philosophy, Clinical Psychotherapy and Counseling Psychology, and a parallel use of Philosophy as Counseling, with the final effect of the philosophical therapy in its initial level to have an important position in the “firmament” of the Science of Philosophy. Nowadays, many professionals suggest the dire need of a deeper study of the principles concerning the use of Philosophical Psychotherapy and the rise of this kind of the therapeutic dynamics in front of a heavenly changed sociocultural reality. This dissertation is concerned with this attempt. Throughout the investigation of the historical initiation principles as far as the Therapeutic Philosophy is concerned, we attempt to raise the crucial role of Philosophy as an interpretative pilot of the Hardy, Core Self, trying to illuminate the inferior discriminant dynamics which tend to determine the contemporary psychotherapy. Under this light, the meaning of the Socratic Techne “through Word” and the “techne alypias” of Antiphon, play an important role in the acceptance of a comprehensive and integrated version of a cognitive way of management of the mental agony in the context of the classical philosophical psychotherapy. This dissertation is innovative in the following points: although its scientific goal is specifically determined, it is able to be a sufficient ally in the attempt of a meeting and a deep penetration as far as many specific and important meanings of historical innations are concerned, giving an innovative, integrated and multiple-level standpoint for its consideration.
In this article we aim to explore the role that religion and spirituality can play in therapeutic practices. We looked at the differences that can be established between spirituality and religion and we underlined the ways in which several authors consider that they are overlapping or blending into one another. According to the authors investigated, religion and spirituality may support the process of counseling by infusing both the client and the therapist with a set of values and principles that strengthen their relationship and improve the therapeutic process. In order to impress upon both the client and the counselor the benefit of religious/spiritual approaches, emphasis should be placed on the religious, spiritual and professional competences of the latter. However, emphasis must be laid on the religious beliefs and practices brought by the client to the therapeutic situation, too. In order to diminish some of the negative effects of the religious/spiritual intervention, a major input is provided by respect as a central value for the therapeutic dialogue and relationship. Yet, if religion and spirituality can play an important role in supporting patients in various forms of treatment, they should be introduced as complementary elements to the therapeutic intervention, for they cannot replace the medical practice, the clinical interventions or counseling.
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.
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.
The practice of ‘Philosophical Counselling’ (henceforth ‘PC’) is growing. But what exactly is PC? The variety of attempts to define PC can be summarised in terms of three overlapping sets of opposites: practical versus theoretical definitions; monistic versus pluralistic definitions; and substantive versus antinomous definitions. ‘Practical’ definitions of PC include descriptive accounts of its actual practice. ‘Theoretical’ definitions exclude such accounts. ‘Monistic definitions’ refers to definitions of PC that define it in terms of the work of one specific philosopher or approach in philosophy. ‘Pluralistic’ definitions draw on the work of a variety of philosophers or approaches. ‘Substantive’ definitions are definitions that purport to say what PC is, while ‘antinomous’ definitions of PC say what it is not. My aim is not to define PC definitively. The aim of this article is rather to: (i) provide an overview of the wide variety of efforts to define PC; and, (ii) briefly suggest a preliminary understanding of PC that seems to cover most of the other definitions thereof.
The purpose of this study was to define Philosophical Counselling (PC) or, more specifically, PC as practised in South Africa. This was done through allowing South African philosophical counsellors to tell their stories about PC. The epistemological framework was that of social constructionism. The study involved a series of in-depth interviews with three South African philosophical counsellors. The major themes that emerged from the participants' stories seemed to centre around: the existential need for the other; the conceptual need for the other; engaging with the other methodically; and caring for the other. While their stories largely resonate with current and overwhelmingly European and North American conceptions of PC, they also seem to provide a uniquely South African impetus to revise these conceptions. Moreover, the findings of this study may facilitate a dialogue between philosophical counsellors and their colleagues in related professions, especially psychotherapists.
The philosophy of medicine is a critique of the concepts and methods of medicine. Ethics Committee often only represent the
enculturated views of its members, often only reflect the morals of a society. Who would qualify to be on such a committee
and what should be the requirements? This is not at all clear, not even dealt with. Medical ethics counseling is not enough
when only dealing with certain bioethics directions like principlism, Kantian deontology, situational ethics, case method,
etc. Philosophy of medicine counseling is asked for when dealing in depth with the theory and practice of medicine and bioethics.
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