Philosophical Counseling: Theory and Practice
... Izvorna zadaća filozofije bila je shvatiti ljudsko stanje i olakšati ga (npr. de Botton, 2002;Raabe, 2001;Marinoff, 2000Marinoff, , 2002Lahav, 1995). Dodamo li tome činjenicu kako teoretičari psihoterapije (npr. ...
... Korisnika se uči stjecati vještine valjanog logičkog zaključivanja, rabi se sokratovski dijalog, a filozofski okvir u kojem djeluje REBT je stoička filozofija. Neki autori (Raabe, 2001;Marinoff, 2002) filozofskog savjetovanja stoga ističu kako ono nije još jedan oblik kognitivnog tretmana. ...
... U filozofskom savjetovanju, hermeneutika znači empatični pokušaj tumačenja ili razumijevanja korisnikova teksta, načina kako ga on živi ili ga je živio (Raabe, 2001). Riječ je o pokušaju korisnika i savjetovatelja da protumače korisnikov život: a) kakav jest za sebe i b) unutar konteksta različitih društvenih situacija ili jednostavno unutar svijeta. ...
... In this regard, philosophical counselling probes into the human art of daily living and wisdom decision-making. 'Philosophical counselling is a practical application of what has been largely an academic pursuit; it is a contemporary pragmatism whose goal is to deal with what actually matters in people's everyday lives and to re-establish theory as a useful instrument to a higher philosophical practice: the art of living wisely well'( Raabe 2001:4 ...
... It investigates a person's network of believes and facilitates progressive clarification of life-ordering values, commitments, conceptual orientations and meaningful connections. It describes a process of philosophical and transcendent inquiry (Raabe 2001:206) into a person's 'theory', paradigms or worldview, very specifically how this worldview is related to human suffering and the problem of theodicy. In this regard, philosophical counselling is a method for helping people to live and to look at the world in a more thoughtful way (Raabe 2001:217). ...
... It describes a process of philosophical and transcendent inquiry (Raabe 2001:206) into a person's 'theory', paradigms or worldview, very specifically how this worldview is related to human suffering and the problem of theodicy. In this regard, philosophical counselling is a method for helping people to live and to look at the world in a more thoughtful way (Raabe 2001:217). It probes into the realm of 'conceptual vicissitudes' (Schefczyk in Raabe 2001:164) and helps to identify a gap between a person's actual way of life and any potential ways of life that could foster hope and encourage a person to take responsible decisions [respondeo ergo sum]. ...
The practice of pastoral counselling was dominated for several decades by the Rogerian techniques of empathetic listening. To a large extent, healing was predominately related to the realm of feelings (the affective dimension). Rational Emotive Therapy opened up other avenues. However, besides Logotherapy, the realm of meaning and its connectedness to world views and ideas (Plato: forms) remained uncharted in many theories for pastoral care and counselling. In this article it was argued that philosophical counselling opens up new avenues for pastoral care and counselling. Philosophical counselling probes into the realm of different schemata of interpretation. A model for the making of a spiritual existential analysis was proposed in order to detect the impact of the Christian spiritual schema of interpretation on the dynamics of existential networking.
... Various scholars have proposed different methods and forms of philosophical practice. Representative approaches include the "Beyond-Method" method (Achenbach, 1998), the PEACE process (Marinoff, 1999), the FITT method (Raabe, 2001), Logotherapy (Frankl, 2005), the "Worldview Interpretation" method (Lahav, 1995), Logic-Based Therapy (Cohen, 2013), the "Analytic Philosophical Practice" method (Ding and Yu, 2018), "Thought Analysis" (Pan, 2021), "Thought Counseling" (Yang, 2015), and the C.I.S.A theory (Li, 2007). ...
... While some practitioners propose structured methods, this assumption is not universally accepted. Raabe (2001) argues that the field has yet to reach a consensus on whether specific methods are necessary or if there should be a single definitive method. Gerd B. Achenbach argues against the necessity of any specific method, contending that philosophical practice should be flexible and adaptable, emphasizing free, open-ended dialogue that responds to the unique needs of each individual (Achenbach et al. 1984). ...
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.
... In my dissertation thesis was analyzed the relationship between philosophical and psychological counselling. To do this I got my inspiration from Raabe's (2001) analysis of the psychological/philosophical counselling dialectic. I think that this analysis worth a reiteration after two decades and it will be pointing to a direction regarding the relationship between the two fields, considering the need of dialogue between professions that I concluded upon in the previous section. ...
... In fact, I could find more similarities than distinctions in the area where the two professions overlap. Psychological counselling has four types of approaches: the analytic approaches, the experiential approaches, the action-based approaches and the system approaches (Raabe, 2001). Philosophical counselling has its own categories of approaches: therapeutic approaches, developmental approaches and a synthesis of approaches and educational practices (Borisov, 2018). ...
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.
... As a significant representative of the application turn of contemporary Western philosophy, philosophical counseling and therapy, as well as other applications of philosophy to daily life, are collectively referred to as philosophical practice (Ding 2016;Achenbach et al. 1984;Li 2007;Marinoff 2002;Raabe 2001). Contemporary philosophical practice originated from a series of philosophical movements launched in Europe in the 1980s, but this does not mean that philosophical practice is something new. ...
... If we discuss philosophical practice in a general sense, there could be as many modes as we want, and thus philosophical practice exhibits a distinct methodological plurality (see Table 1). Some of the more established approaches in contemporary philosophical practice include, but are not limited to, spiritual exercises (Hadot 1995), the existential approach (Russell 2001), the PEACE process (Marinoff 2002), the FITT stages (Raabe 2001), the Roman Stoic approach (Lahav 2009), the neo-Socratic dialogue (Brenifier 2020;Littig 2010;Nelson 1949), the IDEA method (Ferraiolo 2010), logic-based therapy (Cohen 2013), issues tree (Raabe 2013), Epicurean ethics (Fatic 2014), humor (Amir 2014), and poetry (Rolfs 2015). All of these modes can help the visitors tune out the external distractions and focus on their minds (and bodies), leading to a possible equilibrium in the end. ...
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.
... Riječ je o pokretu koji počinje u Njemačkoj u 1980ima. Neki autori (Raabe, 2001) vide početke pokreta već u 1950ima i 1960ima u terapijskim prav cima poput klijentu 5 usmjerene terapije (Rogers, 1985), racionalnoemocio nalnoj terapiji (Ellis, 2002), transakcijskoj analizi (Berne, 1987(Berne, , 1989, eg zistencijskoj analizi (May, 1980;Frankl, 1997 (Koestenbaum, 1978, str. xiii;prema Raabe, 2001). ...
... Također, nije niti akademska filozofija jer u dijalogu između filozofa i korisnika nije isključena interpersonalna dimenzija. Dapače, bilo bi izrazito kontraproduktivno rabiti akademski pristup s korisnicima koji niti znaju niti su motivirani rabiti filo zofski žargon na rješavanje privatnih životnih problema (Raabe, 2001). Raabe (2001, str. ...
This philosophical analysis of psychotherapeutic approaches is based upon thesis of scientific character of one's philosophy of life. Notion of philosophy of life is present in each major psychotherapeutic approach, in either explicit or implicit matter. Modes of philosophical inquiry include historical and concept analysis, two factor model of ontological-epistemological space, social networks in the philosophical schools and their impact on the history of psychology, and some specific issues in the philosophy of science. Finally, philosophical counseling movement is examined. What is typical for this movement and what sort of connections does it have with psychotherapy is covered.
... Tomt är det filosofiska argument som inte bidrar till att reducera mänskligt lidande. [17] Den antika tanken att filosofin kan ha terapeutiska och vägledande funktioner har pâ señare tid ânyo börjat inspirera forskare och praktiker inom olika fält, saväl intemationellt som nationeilt [18,19,20,21,22]. Allt fler filosofer menar att filosofi inte bara kan utan bör användas for att stärka märmiskors självkunskap och kritiska tänkande. ...
... Medan filosofen diskuterar mening, identitet och lidande pâ abstrakt och teoretisk nivâ blir det sjuksköterskans praktiska uppgift att hantera motsvarande fenomen i den konkreta omvârdnaden av patienter. I samband med patienters existentiella problematik kan sjuksköterskan närmast liknas vid en filosofiisk samtalspartner [20,21,22] som genom att lyssna pâ och samtala med sina patienter kan hjälpa dem upptäcka ljusptmkter, möjligheter och tröst i svâra livssituationer. ...
... 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).
... 14 Bunlar, rasyonel duygusal terapi, bilişsel terapi, varoluşsal terapi, logoterapi ve danışan merkezli terapi gibi "eylem temelli" terapileri içerir ve yakından incelendiğinde hepsi felsefi danışmanlığa benzemektedir. 15 Rasyonel duygusal terapinin değiştirilmiş bir formu olan mantığa dayalı terapiyi geliştiren Elliot Cohen'in yöneticiliğindeki Ulusal Felsefi Danışmanlık Derneği (NPCA), felsefi ve psikolojik danışmanlık biçimlerinin, insanların yaşam sorunlarıyla yüzleşmelerine yardımcı olmak için tamamlayıcı ve karşılıklı olarak destekleyici yollar olduğunu savunur. Ancak, felsefi danışmanlığı psikolojik danışmanlığın bir ikamesi olarak desteklemez. ...
... Este volume é para si. Se chegou até aqui, já tem algo de heroico… Há 10 anos atrás, quem é que acreditava que o tema da felicidade poderia estar no centro da educação, da gestão, da política, da saúde, etc.? Outras abordagens ao tema do método em consultas de Aconselhamento Filosófico podem ser encontradas em: Achenbach (2004), Marinoff (2000), Raabe (2001) e Barrientos (2020). ...
No artigo How does a client experience philosophical consultation? (2023), Dias & Pita realizaram um dos primeiros estudos empíricos no mundo sobre o trabalho filosófico em consultoria com clientes individuais . No caso, a aplicação do método PROJECT@ em consultas de aconselhamento filosófico presencial.
Mas porquê este método e não outro? Porque foi o método criado por Dias em 2006, utilizado frequentemente no seu trabalho e depois apresentado em júri de doutoramento em 2013.
Uma das melhores abordagens a este método de Dias foi realizada por Rosa em 2018 e publicada na Revista Internacional de Filosofia Aplicada da Universidad de Sevilla (Espanha), que está indexada como Q4.
Outras abordagens ao tema do método em consultas de Aconselhamento Filosófico podem ser encontradas em: Achenbach (2004), Marinoff (2000), Raabe (2001) e Barrientos (2020).
Como ficou claro na análise dos dados, o impacto das consultas foi bastante positivo.
Nesse âmbito, e tendo em atenção o potencial de aplicação ao contexto profissional dos clientes, os autores sentiram necessidade de ir mais longe na investigação da filosofia aplicada às Organizações.
No fundo, a questão de partida seria: Se no contexto pessoal, as consultas de aconselhamento filosófico tiveram um impacto positivo na vida dos clientes, então, que avaliação poderíamos ter se as consultas fossem realizadas, por exemplo, no âmbito de um programa desenvolvido numa empresa.
Nos últimos 4 anos, o Gabinete PROJECT@ tem investido mais no trabalho filosófico com as empresas: Critical Techworks, Solução Direta, Fidelidade, Systemic, SONAE, EastBanc, etc.
Em relação à literatura, encontrámos mais estudos sobre Filosofia nas empresas do que sobre consultas de Aconselhamento Filosófico com clientes individuais. Ainda assim, Deranty (2019) considera que ainda há muito trabalho a fazer na área da Filosofia Corporativa.
No entanto, há que distinguir, na literatura, a diferença entre 3 aspetos relevantes:
1) A definição de uma Filosofia Corporativa/Empresarial e a sua divulgação;
2) O ensino da disciplina de Filosofia aplicada à Gestão/Organizações;
3) O trabalho de um filósofo em Organizações:
3.1. O filósofo trabalhar como consultor externo;
3.2. A Organização contratar um filósofo.
... Philosophical practice can also be conducted in public places such as cafes, libraries, classrooms, prisons, hospitals, companies, and even marketplaces. In these spaces, philosophical discussion can help ordinary people escape the banality of their everyday lives (Costello 2017;Fatić and Amir 2015;Marinoff 1999Marinoff , 2002Raabe 2001;Weiss 2022). To a certain extent, philosophical practice has developed into a new profession in society and a new paradigm for philosophical research. ...
Desire is an important philosophical topic that deeply impacts everyday life. Philosophical practice is an emerging trend that uses philosophical theories and methods as a guide to living a eudaimonic life. In this paper, we define desire philosophically and compare different theories of desire in specific Eastern and Western traditions. Based on the Lacanian conceptual–terminological triad of “Need-Demand-Desire”, the research of desire is further divided into three dimensions, namely, the subject of desire, the object of desire, and the desire itself. The concept of desire is then analyzed from this triad and these three dimensions through different philosophical theories. This paper selects Buddhism as the representative of Eastern tradition, and Stoicism as the representative of the West, paying special attention to Stoicism’s “spiritual exercises” following Pierre Hadot. By exploring and comparing the Buddhist paths to liberation from suffering (i.e., the Four Noble Truths and the Noble Eightfold Path) and the two theoretical pillars in Stoicism (i.e., the notions of “living according to nature” and “the dichotomy of control”), practical guidance is then provided for understanding and regulating desire in times of crisis. This understanding and regulation of desire constitutes a philosophical therapy for today’s troubles, particularly those caused by excessive or irrational desires.
... For example, project-based learning (PBL) is an example of philosophical dialogue in education, which is considered to achieve higher standards than traditional learning styles [3]. Philosophical counseling and open dialogue have occurred in Europe since the 1980s, and then, it has been rapidly spreading to all major countries of the world [4]. In 1992, the philosopher Sautet conducted an event of philosophical dialogue for the general public in a café on the Place de la Bastille [5]. ...
Philosophical dialogue is an effective way to deepen one’s thoughts, but it is not easy to practice it because humans have emotions. We proposed the use of a robot in practicing philosophical dialogue and experimentally investigated how philosophical dialogue with a robot differs from philosophical dialogue with a human. The results of the experiment showed that (1) participants talking to a human spend more time answering than those talking to a robot, (2) the increase in the time participants spend answering comes from the increase in the time participants spend speaking and is not influenced by reaction latency and pause time so much, (3) the reason for the increase in the time spent speaking is that some participants who talked to a human were likely to choose their words so as not to make the interlocutor uncomfortable and rephrased their thoughts so that they were easier for the interlocutor to understand, and some participants who talked to a robot might have thought that the robot would not be concerned even if they give a brief answer, and finally (4) it seems there is no significant difference in the depth of thought between participants talking to a human and participants talking to a robot. These results suggest the effectiveness of using robots for philosophical dialogue, in particular for people who feel nervous about talking to others.
... Modern felsefi danışmanlık uygulamaları ilk kez Almanya'da 1981 yılında Gerd B. Achenbach tarafından başlatılmıştır. Bu yeni danışmanlık pratiğinin temel kalkış noktası bireyin her günkü hayatında karşılaştığı sıkıntı/sorunlarla 1 başa çıkmasında, felsefece düşünmenin/felsefe yapmanın ona yardımı olacağı düşüncesidir (Achenbach 1995;Schuster 1999;Raabe 2000). Çünkü felsefi danışmanlara göre, sıkıntı ve sorunlarımızın altında yatan nedenler her zaman bireyin duygu durumlarından kaynaklanmaz. ...
... The aim of PhC has been stated as helping the individual understand one's problems and, through dialogue, exchange views and ideas with trained counselors, in order to find solutions grounded on the individual's personal way of thinking. It is up to the counselor to point out the many different perspectives, and potential approaches (Raabe, 2001). 7 According to Zoran Kojčić, an author with major recent 4 Interest in performance has surged forward so much so that it is now being seen as an important but neglected aspect even of the most "silent" of aesthetic experiences, reading literature: cf. ...
The present article is written on the occasion of staging Socrates on Trial in Athens. The authors want to reveal unexplored psychological (such as the problem of personal identity, human relations, therapeutic needs of modern man etc.) and social aspects and situations (e.g. problem of justice, social role of the wise man, philosophy in education etc.) that those involved in the specific dramatization have faced with. The application of the Socratic dialectic in the theatrical presentation of philosophical ideas is discussed within the contemporary context of philosophical counseling and various therapeutic activities – such as the so-called philosophical “Praxis” – since the 1970’s. We argue in favor of a validly applied interrelation between philosophy and theatre today in which the platonic drama proves to be of great value as a literature genre that stands among them. Therefore we support that in Andrew Irvine’s play and the experience of staging Socrates on Trial in its Greek version, we have a genuine example of an educational and therapeutic application of philosophy through art.
... Ora, neste sentido a abordagem da filosofia social acerca do valor, e do juízo social sobre o valor, estabelece distinções relevantes para a compreensão da problemática da mudança social, que ganham ainda maior centralidade e utilidade no âmbito do paradigma da filosofia aplicada (cf. Raabe, 2001) e que representa de resto, uma das problemáticas mais centrais e mobilizadoras de toda a história do campo da educação social e permanente de adultos. ...
... Some people see a big gulf between philosophical counselling and psychotherapy (e.g. Cohen, 1995); some see such differences as blurry (Raabe, 2001). Many see philosophical counselling as a failsafe or a complement to psychotherapy while some see it as filling a vacuum beyond or left by psychotherapy. ...
Many of the miseries and confusions that besiege humans are sometimes beyond medications. Such
are diseases of the soul that defy conventional medications. The old practical approaches to human miseries and
confusion about purposes of life have to be recoursed to. This is the cogency for philosophical counselling. There
is need to introduce this into the classrooms as a way of enlightening people and training practitioners in the
mission of making lives more meaningful through a better appreciation of life and its course. This is more needed in
the African setting where its introduction would be of great service.
... În prezentarea primilor pionieri ai noilor practici, continuăm incursiunea pe continentul nordamerican unde se remarcă Lou Marinoff, filosof practician recunoscut, care a introdus două metode noi de lucru, denumite după acronimul lor, ca metoda PEACE și metoda MEANS, practicianul american fiind preocupat serios și de necesitatea unei reglementări și recunoașteri a noilor practici (MARINOFF, 2002). Pe același continent s-a remarcat canadianul Peter Raabe, care sprijină practica filosofiei având o abordare interdisciplinară, de apăstra o relație bună cu alte terapii (RAABE, 2001). În aceeași zonă geografică îl găsim pe filosoful Peter Koestenbaum care se dedică domeniului corporativ (KOESTENBAUM, 2003), dar și pe filosoful Ran Lahav, care se dedică filosofiei aplicate, acesta oscilând între stabilirea cu clientul său a unei viziuni asupra lumii sau căutarea înțelepciunii (LAHAV, 2004), recent devenind preocupat de filosofia de tip contemplativ (LAHAV, 2018). ...
This paper is wrote in the direction of identifying premises that led to the emergence of the first contemporary philosophical practices, given that in Romania there have been serie of oprelists for philosophy and his practice. Starting from the own conditions in which Romanian philosophers wrote and activated in the last century, we analyze some concerns in the field, in the sense of applying philosophical concepts in people's life, other than through scientific writings. Concording with a new European current, appeared in Germany in the early 1980s, expanded in several countries around the world, regarding the emergence of philosophical counseling as a form of philosophy practice for the benefit of people, we present the concerns on this applied direction in Romania, and which can be considered as the directions to be followed for creating a new occupation for every person, not just those who have studied philosophy. This paper reveals the need to continue the process of regulating and recognizing a new profession, philosophical counseling, to different now from the current occupation of the philosopher and used to the specialists who form themselves in the new field of this philosophical practice.
Rezumat: Lucrarea se înscrie pe direcția de identificare a unor premise ce au dus la apariția primelor practici filosofice contemporane, având în vedere faptul că în România au existat în anumite perioade ale istoriei sale numeroase opreliști puse filosofiei și practicării acesteia. Pornind de la condițiile proprii în care au scris și activat filosofii români din secolul trecut, analizăm unele preocupări manifestate mai recent, în sensul de aplicare a unor concepte filosofice în viața oamenilor, altfel decât prin scrierile științifice. Conform cu un nou curent european, apărut în Germania la începutul anilor ’80 și extins ulterior în mai multe țări din lume, referitor la apariția consilierii filosofice, ca o formă de practică a filosofiei în folosul oamenilor, prezentăm care sunt preocupările din România pe această direcție aplicată, care pot fi considerate direcții de urmat pentru crearea unei noi ocupații, destinată acum tuturor, nu doar celor care au studiat filosofia. Din lucrare rezultă necesitatea continuării procesului de reglementare și recunoaștere a unei noi profesii, consilierea filosofică, aceasta fiind diferită de ocupația actuală de filosof, adresându-se în special specialiștilor care se pot forma în noul domeniul al practicii filosofice.
... Vale a pena salientar, a este respeito que, para ele, por exemplo, o objetivo da orientação filosófica consiste em ajudar a pessoa a tomar conta de todo um conjunto de pensamentos não refletidos conscientemente e que modelam os sentimentos, os valores e as atitudes (Ruiz Curiel 2003: 135-142). Também, o especialista em filosofia aplicada canadiano Peter Raabe se tem referido a pensamentos não refletidos como o centro do quefazer nesta profissão (Raabe 2001). 9 Neste particular, pode referir-se que, seria sobretudo desde os anos 1960, que a sociedade norte americana descobriu, no seu geral, as limitadas capacidades de racionalização crítica dos seus cidadãos. ...
Desde a criação, no século XIX, dos sistemas nacionais de educação que se foi consolidando um determinado modelo educativo, desenvolvido no contexto institucional e organizacional da escola, e por isso designado genericamente de modelo escolar de educação. As características hegemónicas deste modelo naturalizaram de tal forma os seus pressupostos educativos, que o que passa a ser legitimado como educação corresponde, em larga medida, ao seu modelo clássico de integração normativa, baseado numa concepção da prática educativa de caráter totalitário e impositivo. É pois, no âmbito da crítica à forma escolar elaborada no contexto das perspectivas críticas em educação, de que emana a pedagogia da libertação, que a problemática-chave deste texto está situada, instigando reflexões que se alongam para os campos da Filosofia, da Política e da Antropologia, e oferecendo subsídios para a pesquisa e para a prática de formação de educadores
... Vale a pena salientar, a este respeito que, para ele, por exemplo, o objetivo da orientação filosófica consiste em ajudar a pessoa a tomar conta de todo um conjunto de pensamentos não refletidos conscientemente e que modelam os sentimentos, os valores e as atitudes (Ruiz Curiel 2003: 135-142). Também, o especialista em filosofia aplicada canadiano Peter Raabe se tem referido a pensamentos não refletidos como o centro do quefazer nesta profissão (Raabe 2001). 9 Neste particular, pode referir-se que, seria sobretudo desde os anos 1960, que a sociedade norte americana descobriu, no seu geral, as limitadas capacidades de racionalização crítica dos seus cidadãos. ...
Desde a criação, no século XIX, dos sistemas nacionais de educação que se foi consolidando um determinado modelo educativo, desenvolvido no contexto institucional e organizacional da escola, e por isso designado genericamente de modelo escolar de educação. As características hegemónicas deste modelo naturalizaram de tal forma os seus pressupostos educativos, que o que passa a ser legitimado como educação corresponde, em larga medida, ao seu modelo clássico de integração normativa, baseado numa concepção da prática educativa de caráter totalitário e impositivo. É pois, no âmbito da crítica à forma escolar elaborada no contexto das perspectivas críticas em educação, de que emana a pedagogia da libertação, que a problemática-chave deste texto está situada, instigando reflexões que se alongam para os campos da Filosofia, da Política e da Antropologia, e oferecendo subsídios para a pesquisa e para a prática de formação de educadores
... Farha (2001) points out that most astrologers do not have training in crisis management or related fields, and neither are there astrological national standards that provide a baseline of ethical practice as exists in fields like counselling, psychology, social work, or other human services. Further, the providing of constructive council for living in the here and now, and the providing of meaning, along with ways of stimulating self-examination are very arguably more effectively done by practitioners in the emerging field of philosophical counselling (see Marinoff, 1999; Raabe, 2001; Le Bon, 2001). Given that many of the issues clients deal with are existential or spiritual, Philosophers are typically far better trained philosophically than their counterparts. ...
Astrology, as presently practiced (in either its traditional or psychological form), has no relevance to understanding ourselves or our place in the cosmos. Modern advocates of astrology cannot account for the underlying basis of astrological associations with terrestrial affairs, have no plausible explanation for its claims, and have not contributed anything of cognitive value to any field of the social sciences. Further, astrology does not have the theoretical or conceptual resources to resolve its own internal problems adequately or external anomalies or to adjudicate among conflicting astrological claims or systems.
Philosophical counselling, a relatively new field in practical philosophy, offers to potentially edify the layperson's everyday life with the help of philosophy. This lofty ideal is upheld by philosophical practitioners introducing various contemporary philosophies to its growing literature. However, many philosophical traditions beyond contemporary philosophy still somewhat suffer from an unwarranted neglect. Presently, African philosophy faces an almost complete absence in the philosophical counselling literature. It is thus a given that a prevalent lack of inquiry exists regarding its use in philosophical counselling. Despite this silence, fertile grounds exist for innovative contributions to further advance the development of African philosophy in philosophical counselling. In this talk, I will introduce a novel reading of African philosophy to the literature of philosophical counselling. This understanding of African philosophy is greatly inspired and influenced by the work of Tsenay Serequeberhan and Jonathan Chimakonam. More specifically, the notion of African philosophy gathered from these philosophers seek to advance the critical interpretation/hermeneutic actualised from a specific philosophical place or lifeworld through the method of conversationalism. Furthermore, the very rootedness of this notion of philosophy, stemming from a concrete lifeworld, actively problematises philosophies that reproduce a supposed and untenable value neutrality.
Developing this understanding of African philosophy in a philosophical counselling context, I offer an initial critique of uncritical applications of philosophies originating from distinct philosophical places under the guise of a value neutrality. In maintaining this unwarranted silence on different philosophical traditions, philosophical counsellors might promote the use of philosophies as if universally applicable. And secondly, I propose that following from this understanding of African philosophy, philosophical counselling as such can begin to foster an environment in which new concepts can be co-created. Consequently, and in conjunction with conversationalism, radically new ways of being/becoming can be explored which might hold greater contextual significance.
Contributions of Pierre Hadot pertaining to the notion of philosophy as a way of life have had a profound and enduring influence upon philosophical counselling theory and practice. Various philosophical counsellors, such as Robert Walsh and Arto Tukiainen, have embraced this imperative by living their philosophical counselling practice. Nonetheless, a prevailing trend among these practitioners lies in their exclusive reliance upon either the ancient Greek philosophical tradition as expounded by Hadot, or in their adaptation of contemporary Western philosophies. Regrettably, a conspicuous omission prevails with respect to the incorporation of contemporary African philosophies, notably their philosophical praxes as a way of life/living, within the discourse of contemporary philosophical counselling. The integration of African philosophies into the discourse of philosophical counselling literature holds significant promise, particularly concerning the potential to impact ways of living within a Southern African context. Within the wider landscape of contemporary African philosophy, certain authors have already conceptualised ubuntu philosophy as a way of life/living. This talk, notwithstanding, undertakes to introduce two different African philosophies, namely, hermeneutic African philosophy and conversational philosophy. A novel interpretation of these philosophies will be advanced, positioning them as praxes for philosophical counselling. Emphasis is placed on an interpretative actualisation in response to lived experiences, contextualised within a conversational framework. The implications for philosophical counselling are threefold: firstly, the disclosing of alternative ways of life/living and being/becoming, along with the creation of new concepts; secondly, a profound accentuation of the relational dimension in philosophical counselling, underscored by the notion of collaborative philosophising that emerges from the dynamic interaction between the philosophical counsellor and the counselee; thirdly, a reworked understanding of philosophical counselling that moves beyond methodological constraints while embracing the transformative potential of reflective, creative, and critical conversations.
At the heart of philosophical counselling, an emerging field of practical philosophy, is a modest claim, that the lay public can benefit from all that philosophy has to offer. If accepted, this claim suggests that different philosophical traditions should be incorporated into the philosophical counselling discourse. Even though various philosophical traditions have slowly been incorporated, there are sparse mentions of African philosophy in the philosophical counselling literature. However, Ubuntu philosophy has recently garnered some attention. Nonetheless, in this talk I address this dearth of African philosophical input through the introduction of two alternative notions of African philosophy, namely, African hermeneutics and conversational philosophy. These two schools of thought provide valuable and enriching insights to the philosophical counselling discourse. Through this introduction, I aim to transform two key mechanisms as found in the philosophical counselling literature. These mechanisms, that of a hermeneutical happening and collaborative philosophising, invaluable as they are to our understanding of philosophical counselling, lack a certain contextual nuance and situated sensitivity. Consequently, a problematic value-neutrality is continually reproduced; the philosophical counsellor then emerges as an "unprejudiced and value neutral educator". With the help of African hermeneutics and conversational philosophy, I aim to positively transform these mechanisms. This transformation involves taking seriously the situated and contextual response, emerging from and responding to, in this case, an African lifeworld. Resultant is an interpretive actualisation through a collaborative undertaking rooted in the very conditions of the philosophical conversation.
Method in philosophical counselling is still a contentious topic. That is, there is no consensus on whether the philosophical counsellor should have a method in her practice to help the counsellee resolve philosophical problems. Some philosophical counsellors claim that there should not be any rigid adherence to method(s) as this will render philosophy too dogmatic. Philosophical counselling, in light of this view, promotes a kind of mutual philosophising sans definite goal with the counsellee. What I call "dissentient philosophical counselling" takes this claim even further: the philosophical counsellor lives/practices her philosophical counselling, that is, she embodies and practices philosophy as a way of life. This view is posed as a response to contemporary conceptualisations of philosophical counselling where the philosophical counsellor might stand in a disembodied relationship with her method(s) and tries to have a conversation "from nowhere". Dissentient philosophical counselling, even though more focused on living philosophically , still suffers from certain shortcomings. In this paper, I firstly showcase how even the seemingly innocuous but important question "How might one live?" suffers from a lack of much needed nuance. And secondly, I introduce, via a fictional narrative, a provisional way of practicing this reworked dissentient philosophical counselling. I do this by, firstly, introducing African conversational philosophy, via its method of conversationalism, and secondly, I introduce a peculiar version of Pyrrhonian scepticism especially regarding the notion of bios adoxastōs (life without dogma).
Contemporary philosophical counselling literature is undergoing continuous expansion through the introduction of new and established philosophical traditions. However, certain traditions remain inadequately represented in the existing literature, most notably African philosophy. This current deficiency, if adequately acknowledged, presents an immensely creative opportunity for the expansion of philosophical counselling. Drawing on the hermeneutical work of Tsenay Serequeberhan and conversational philosophy as offered by Jonathan Chimakonam, I propose to introduce a notion of African philosophy that roots itself in the horizon (philosophical place) of philosophical counsellors enmeshed in dynamic conversations with counselees also rooted in and speaking from a specific horizon. Various contemporary philosophical counselling practises fail to grasp the importance of the very rootedness and origins of these philosophisings, subsequently failing to foster an environment conducive to the creation of new concepts and ways of becoming. Philosophical counselling underpinned and informed by this understanding of African philosophy emphasises the collaborative nature of the interpretative endeavour that originates from and is rooted in the concrete lifeworld of a counselee.
Philosophical counselling is generally understood as a movement in practical philosophy that helps counselees, i.e. clients, resolve everyday problems with the help of philosophy. Moving outside of the scope of what philosophy can do, however, is a problem. More specifically, when the philosophical counsellor moves outside of the so-called realm of philosophy into the realm of psychotherapy, i.e. medical framework, problem resolution and ameliorative goals might be on the table. This plays into the hands of critics who state that philosophical counselling is encroaching on the terrain of the mental health professions without, inter alia, the proper evidence of its treatment efficacy. This paper is an attempt to keep the philosophical counsellor in the realm of philosophy, and by doing this to keep them busy with philosophising as such, i.e. philosophising as an end in itself. In particular, the article focuses on a novel interpretation of how to approach the counselee's problem so that the philosophical counsellor does not fall prey to problem resolving and ameliorative endeavours. To substantiate this novel reinterpretation to the counselee's problem, I turn to the notions of the Pyrrhonian aporia and the Derridean perhaps, in conjunction with a crucial position exclusively available to the counselee in philosophical counselling.
In this paper, I will argue that the effectiveness of philosophical counselling as a therapeutic practice lies in the intentional cultivation of epistemic values within the client-practitioner relationship. At its heart, this process involves creating a space where truth-seeking is not merely an intellectual pursuit but a shared commitment—a collaborative journey marked by courage, curiosity, and compassion. When practitioners nurture this commitment, they go beyond facilitating dialogue; they guide clients toward a deeper appreciation of the values that form the foundation of genuine understanding and personal growth.
Contributions of Pierre Hadot pertaining to the notion of philosophy as a way of life have had a profound and enduring influence upon philosophical counselling. Philosophical counsellors, such as Robert Walsh and Arto Tukiainen, embrace this imperative by living their philosophical counselling practices. A prevailing trend among these practitioners lies in their almost exclusive reliance upon either ancient Greek philosophical traditions as expounded by Hadot and Martha Nussbaum, or in their adaptation of Western philosophy. Regrettably, a conspicuous omission prevails regarding the incorporation of contemporary African philosophy, notably their philosophical praxes as a way of life/living, within the philosophical counselling discourse. The integration of African philosophy into philosophical counselling holds significant promise, particularly concerning the potential to impact ways of living within a southern African context. Within the wider landscape of contemporary African philosophy, certain authors have already conceptualised Ubuntu philosophy as a way of life/living. Notwithstanding, I undertake to introduce two additional African philosophical practices, namely hermeneutic African philosophy and conversational philosophy. I advance a novel interpretation of both by positioning them as relevant praxes for philosophical counselling. Emphasis is placed on interpretative actualisations in response to lived experiences, contextualised within a conversational framework. The implications for philosophical counselling are threefold: first, there is a disclosing of alternative ways of living/becoming along with the creation of new concepts; second, the relational dimension of philosophising is emphasised; and third, methodological constraints concerning the practice of philosophical counselling are transcended while embracing the transformative potential of reflective, creative and critical conversations.
Algunos temas y preguntas presentados:*¿Dónde reside la condición filosófica en las consultasindividuales y talleres grupales de la Filosofía Aplicada?*Motivos para la esperanza: la Filosofía Aplicada Lógico-Argumental*Más allá de las metodologías analíticas.*La condición experiencial de la Filosofía Aplicada...
Existing Taoist psychotherapy often feature indoctrination-heavy formats and hierarchical structures, which can undermine the experiential connection to Taoist principles central to their therapeutic value. This mixed-methods study evaluated a novel, 4-week, mindfulness-based, "Embodied Taoism" group therapy intervention, designed to address these limitations, at a government-funded Integrated Community Centers for Mental Wellness in Hong Kong. The program aimed to mitigate depressive, anxiety, and stress symptoms, and cultivate cognitive flexibility, interpersonal connectedness, and Taoist principle integration. The majority of the 29 participants, aged 25-78, had diagnosed mental health disorders, while three were suspected cases. Rather than didactic presentation, the intervention employed experiential activities like mindful tea drinking, calligraphy, philodrama and philosophical discussion to facilitate embodied mindfulness practice and promote experiential understanding of the Taoist tenets such as non-interference, flowing with natural order, and “walking two roads”. Quantitative analysis of pre-post assessments (Depression Anxiety Stress Scales-21) and qualitative thematic analysis of participant questionnaires and focus groups were conducted.
The aim of this article is to show that philosophy can con- tribute to improving the last part of life in that it may allevi- ate the fear of death. We begin with a short presentation of what we mean when we talk of palliative care and hospices, then proceed with a presentation of ancient philosophers that may contribute to improving the "nal part of life. We conclude with a recommendation for including a philos- ophy on death in the education of healthcare personnel, especially those working with terminally ill patients.
The first part of this paper is meant to describe the process, and its different steps, that I generally follow during a philoso- phical counselling session, run both with individuals and groups, as developed in the last twelve years of practical experience. A fill rouge reveals itself in the dialogic relationship with most of the counselees, and I have tried to descend this communicative thread highlighting the recurrent questions and matters. “Where we are now” indirectly explores the possibility of a guideline for philosophical practitioners aimed more as a collection of good practices than as a rigid assembly of protocols based on only one, defined method. A sort of book of instruction, a manual with an educational task, addressed to our younger colleagues who are approaching this practice. The second part tries to briefly contextualise my personal experience within the Italian context where I live and work. “Where we are now”, in this sense, describes the actual situation of Philosophical counselling in Italy with the help of some data, bringing out some weak and strong points. The final part, which poses the open question “Where could we go?”, outlines a few possible scenarios where philosophy can play a crucial role while contributing to raise a community awareness about some urgent and global matters, as well as to boost its own level of recognition.
In the last decades of the twentieth century, the first contemporary “philosophical counselors” started to appear in Europe and the USA, sometimes equating the idea of “philosophical health” with “spiritual health” or “therapy for the sane,” thus partly reviving traditions of Ancient Greek and Roman philosophical practice. Philosophical health is a state of fruitful coherence between a person’s ways of thinking and speaking and their ways of acting, such that the possibilities for a sublime life are increased and the need for self- and intersubjective flourishing satisfied. One is engaging in philosophical health when one’s behavior is careful (and care-full) in considering not only the physical or psychological individual balance but also a certain idea of what the collective and holistic good of humans and all beings on earth might be. Compared to “physical health” and “psychological health,” the idea of “philosophical health” may still appear to be new. In the twentieth century, the phrase was mostly used as a metaphor to describe sound philosophical thinking versus faulty reasoning, and the meaning has been since then extended to describe the attunement of a way of life with its conceptual evaluative grounding. A first step to understand that the idea of philosophical health is equally as important as physical and psychological health is to recognize that any human being possesses philosophical beliefs, intellectual allegiances, and conceptual concerns, even if not yet fully explicit or compossible.
In the coronavirus pandemic crisis, the mental well-being of adolescents was significantly burdened and, in this context, an innovative school intervention program was applied and its effect was investigated. The program involved a structured 11-weeks-long psycho-educational intervention on a sample of 11 Greek high school students (aged 16-17 years), combining principles of Epicurean and Stoic Philosophy with Positive Psychology techniques, aiming at promoting their mental well-being and the effective management of the psychological effects of the pandemic crisis. A qualitative methodology was used for data collection, including triangulation and data enrichment, self-referential demographic questionnaires, focus group and group interviews, semi-structured individual oral interviews and written descriptions and narratives. Before the intervention, the students’ needs and expectations were investigated through written narratives and, after the intervention, semi-structured individual oral interviews and group interviews recorded their personal experiences and evaluative judgments. The application of positive techniques of meaning in life, optimism, gratitude and the development of positive relationships, combined with a cognitive reconstruction based on the principles of Epicureanism and Stoicism, had beneficial effects on the participating students, including emotional state improvement, mental well-being enhancement, and improved aspects of quality of life, such as subjective health, cognitive and school performance, family and interpersonal relationships. The highlight of the study was the emergence of the supporting role of Philosophy in the effectiveness of the applied techniques of Positive Psychology in the management of the psychological and social impact of the COVID-19 pandemic.
Los consultores filosóficos actuales están de acuerdo que el objeto de estudio de su subdisciplina filosófica es la cosmovisión del consultante. De manera general, piensan también que su trabajo consiste en proveer de herramientas críticas, cuidantes y creativas al consultante, a fin de que éste tome decisiones adecuadas para su propia felicidad y la de las comunidades en las que está insertado. Sin embargo, su manera de enfocar este objeto de estudio parece promover más el aislamiento del saber y de las estrategias de consultoría que la plenitud del ser que se busca. Por otro lado, no es claro el modo cómo se accede a la cosmovisión para entenderla y propiciar una reflexión transformadora. Por tal motivo, este ensayo hace una aproximación hermenéutica en torno a la cosmovisión en consultoría filosófica con miras a articular e integrar las relaciones del contexto de vida del consultante, el significado de esas relaciones y sus símbolos, así como la intencionalidad o visión del consultante. De este modo, se promueve pensar la consultoría como un proceso complejo que abarca la plenitud de la vida del consultante. Palabras clave: consultoría filosófica, cosmovisión del consultante, hermenéutica, contexto de la vida cotidiana e intencionalidad.
This essay describes the growing interest in and use of concepts such as phronesis and authenticity in educational research and practice. While phronesis seems to be connected to the ethical dimension of education and educational guidance, the concept of authenticity seems to be connected to the existential dimension. This essay shows the relatedness between those two concepts and the relevance of an “existence philosophical” perspective on phronesis and authenticity. The author points to the importance of an ontological approach where phronesis and authenticity are understood as two ways of respectively sensing and understanding the Being-dimension. This existence philosophical approach opens up for a new kind of praxis of Philo-Sophia, which could be realized in teacher training, when the focus is on how to become more mindful and aware of the Bildung-process in education and guidance. The essay suggests that this Being-dimension can be approached through the emergence of Communities of Wonder between the teacher and teacher student in the classroom or guidance session.
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.
Zadnji dve desetletji smo bili priče nezadržni gospodarski rasti, ki je bila plod rasti cen delnic, rasti cen na nepremičninskem trgu in eksponentne proizvodnje ter še večje potrošnje. Vendar pa smo leta 2008 prišli v gospodarsko krizo, ki je podobna tisti iz leta 1929, danes pa nam zaradi dogodkov v Grčiji grozi, da se bo tudi Evropa znašla v podobni krizi kot leta 1930 Nemčija. Menedžerji in finančniki so bili in so še vedno eden največjih akterjev gospodarske rasti (in tudi zloma), zato je danes, v obdobju velike negotovosti in počasnega gospodarskega ter družbenega okrevanja, še posebno pomembno, da si predočimo, kaj so temeljne predpostavke naše družbe in njenega delovanja. Zato v članku poskušamo razumeti temeljne pojme, na katerih gradi sodobna postmoderna in postindustrijska družba (njen gospodarski in izobraževalni sistem), kot kaj je znanje oziroma vednost, resnica, kaj je delo, smisel, dodana vrednost (inovacije) in osebno zadovoljstvo zaposlenega. Pri razumevanju teh pojmov izhajamo predvsem s stališča življenjskega svetovanja ter ga povezujemo z izobraževanjem odraslih za razvoj kariere in osebnostni razvoj.
If a time of crisis calls for a new mode of thinking, philosophical practice offers the means to answer that call. Contemporary philosophical practice revitalises the ancient Greek understanding of philosophy as a way of life that cultivates personal transformation and new ways of seeing the world. This article describes the development of the author's philosophical counselling practice as a practice of emancipation, in concert with the writings of Emmanuel Levinas and Jacques Rancière. It considers the significance of personal engagement and companionship for the cultivation of practical wisdom, and suggests that the intransigence of our global social and economic crises ultimately indicates an incorrect view of human nature and an ossified or unbalanced relationship between practical and theoretical ways of knowing and wisdom.
The individualization of lifestyles as it developed only since the beginning of the twentieth century was accompanied by an increased complexity at the mental level. The downside was that this made people more psychically vulnerable and created a need for specific occupations focused on the psyche, above all psychotherapy. Thus, psychotherapy is a modern phenomenon; it would’ve been a foreign concept in past epochs. This does not mean that mental illness and its treatment was unknown in the archaic and the premodern period, but that it required different approaches, though those, in their structure, may show similarities with today’s methods. This applies equally to the popular healing methods of shamans in archaic cultures and folk healers in the premodern period but also to certain practices of the Christian religion and philosophy shaped in advanced cultures. This chapter will first outline the differences between a modern and a premodern or archaic self-concept; second, the prehistoric precursors of modern psychotherapy will be described; finally, the implications of this outlook for psychotherapy research will be addressed.
A design feature of contemporary sport video games allows elite athletes to play as themselves in life-like representations of actual sporting events. The relation between playing sport video games and actual physical performance has not yet been established. Drawing on data from interviews and observations of elite athletes playing sport video games, this thesis explores why elite athletes are playing these video games as their virtual selves, and establishes a framework for understanding how this play may enhance learning opportunities. Building on theories based in the disciplines of psychoanalysis, education, and neuroscience, this thesis argues that virtual play by athletes playing as themselves in sport video games has the potential to support and encourage physical performance.
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