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Felsefi Danışmanlık İçin Yeni Bir Kavram: Bunalım
Sanat, düşünce ve duygunun dışa yansıdığı ve bu yansımayı insanın kendisine tekrar sunduğu sürekli devinim içeren bir süreçtir. Bu devinim sanatçı, nesne ve izleyen arasında gerçekleşir. Her şey; kavram, olay, duygu bu döngüsel süreçlere kaynaklık edebilir. Bu çalışmada duygu ve düşüncenin karşılıklı devinimi içinde yer alan bazı kavramlar ve ilişkileri ile sanat örnekleri incelenecek ve bir okuma yapılmaya çalışılacaktır. Bu doğrultuda sıkıntı ve umut kavramlarının tanımları ve etkilerine değinilecek, distopya ve ütopyayı oluşturan ve yetiştiren kaynaklar olarak ele alınmaya çalışılacaktır. Sanatın ütopik fonksiyonu ve distopik kurgusunun şimdi ve burada da gerçekleşen sıkıntı ve umut ile olan ilişkisi sanata yansıma biçimine ilişkin bir araştırma sürdürülecektir. Bu anlamda araştırma kapsamı söz konusu kavramsal ilişkiler ve seramik sanatı alanında yer alan örneklerle sınırlandırılmıştır.
Hume claims that judgment is the active device through which beliefs influence emotions. Without such a device, Hume reasons that beliefs and emotions would not interact at all, because beliefs are always about ideas while emotions are reactions to events in the world. Judgment is the link between the theoretical and the applied aspects of the human being, and is, if Hume is right, crucial for any system of philosophical counseling to be successful. No client would attempt to modify his or her beliefs, or reflect on the thoughts of philosophers, without some expectation of an emotional payoff. The counseling process hinges on a link between reason and the emotions, but what is the nature of this link? Since judgment is itself (if we are lucky) a primarily rational process, the question of the connection between reason and the emotions seems to be left unanswered. The purpose of this paper is to examine the link between reason and the emotions by taking judgment to be judgment of truth or falsity. Once a belief is deemed to be true by the client, an assessment is made as to how this truth will affect the client’s well being. I argue that this is true even if the client is severely depressed or believes that he/she does not deserve good treatment or good fortune, or seems otherwise unconcerned with his/her well being. If the truth is judged to be a threat to the well being of the client, an emotional reaction ensues. Likewise, if the truth is judged to be a benefit to the client, an emotional reaction will occur. I argue further that even though different truths will be taken as either benefits or threats depending on the client, the ultimate interpretation of the true statement as either benefit or threat will automatically generate an emotional response. If this ontology is correct, then the philosophical counselor will take as his/her primary role 1) a practitioner of epistemology (determining when beliefs are justified and true) and 2) a trainer in interpretation (determining when beliefs are to be interpreted as blessings or threats.)
Many philosophical counselors seem to be counselors who use or point to philosophical texts or use abstract indeed logical or rational methods when working with a client. I want to introduce the idea of a counseling philosopher, who uses the client’s own concrete experiences as the basis for philosophizing with the client about the nature of the client’s dilemma - using ‘the between’ (Buber) as that special creative space where one employs the art of philosophizing to the unique situation. Otherwise, the particularity of that client gets subsumed under theory or methods, much like what has happened in psychology and which gave rise to Achenbach’s criticisms of psychology/psychiatry. The dialogical of which Buber and Friedman speak is the give and take between client and counseling philosopher of understanding and expanding perceptions confirmed through the actual relationship. Philosophy as an art (and not a method) helps us restore the trust Buber talks about which allows us to engage the world directly and not through categories of thought grounded in psychological or philosophical texts and theories.
Raabe examines some of the most perplexing problems a client may present to a counselor and how a philosopher would deal with them. He provides a detailed philosophical discussion as well as illustrative case studies of some of the most important issues encountered in any counseling practice.
The first six chapters discuss philosophical counseling in general terms, while the following 15 chapters deal with specific life issues such as the differences between how men and women communicate and how this is relevant to a counseling discussion, the role of medication in therapy, the concept of normalcy, the meaning of life, the motivation behind suicide, dream interpretation, and religious beliefs. An important resource for professionals, students, and scholars involved with philosophical counseling and applied/practical philosophy.
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.
The recent literature, conference and internet discussions about philosophical counseling show that it is in a state of confusion as to its definition, area of expertise and purpose. The present paper analyses these definitions showing their limitations as well as their strong points. A proposal for a more adequate definition is then given which recommends changing the name of philosophical counseling to philosophy educator and advisor. It is also shown that humanism contains many of the elements of the definitions of philosophical counseling. An analysis of emotion, and specifically anger, is then given to show its implications for philosophical counseling and to exemplify the definition of philosophical counseling here proposed
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.
Although philosophy has become a purely academic discipline over the last few centuries, it once played an important role in the politics of many Western nations. Now, at the end of the 20th century, philosophy seems to be returning to its original, practical purposes, thanks to the new practice of philosophical counseling, which is now emerging as an alternative to psychoanalysis and other clinical approaches. This volume describes the main theoretical aspects of this practice based on an open-ended dialogue between a philosophical practitioner and a client or a group, and places it in a historical context, while contrasting it with various forms of psychological counseling. To illustrate how philosophy can be beneficial, the author, a practicing philosophical counselor, also prevents several case studies from her own practice. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
This paper suggests that a basic distinction between philosophical counselling and psychotherapy is to be found in the conception of ‘the person’that is inherent in each of the fields. Understanding this distinction allows not only for a more profound recognition of what is unique to philosophical counselling but also for a better view of possibilities of interchange between the fields. [1]
Philosophical counselling, Ran Lahav and others claim, helps clients deepen their philosophical self-understanding. The counsellor's role is the minimalist one of providing the client with the philosophical tools needed for reflective self-evaluation. Respect for the client's autonomy entails refraining from intervening with substantive moral criticism, theories, and methods; the client's ways of working out fundamental questions like ‘Who am I and what do I really want?’cannot be assessed by the counsellor in terms of their truth-value, but only in terms of whether they reflect the client's autonomous choice to express him/herself in a certain way.
I argue that this view, which is informed by an anti-realist account of self and life-history, undermines the distinction between self-knowledge and self-deception. Once interpretive and criteriological free rein is given to the client, and once personal, pragmatic and aesthetic considerations take precedence over truth-value, then the way is left open to clients to generate the most morally convenient self-interpretation to suit their current needs.
I defend the view that truth matters in philosophical counselling; more specifically, that there is a basic distinction between true and false forms of self-understanding. To do this, I offer a broadly realist account of self and reflective self-evaluation. If this is right, then philosophical counsellors shoulder a significant burden of responsibility in helping their clients achieve an accurate, defensible, action-guiding and truth-oriented self-understanding.
After a short description of the nature of philosophical counselling, this paper suggests that what makes philosophical counselling philosophical is that it helps the counsellee in philosophical self-investigations. These are critical non-empirical investigations of the fundamental principles underlying the counsellee's ‘lived understanding’(i.e. conceptions which the counsellee lives by, though not necessarily articulates in words), aimed at the development of wisdom.
In order to illustrate the nature of philosophical self-investigation, two case studies are presented. The nature and measurability of success in philosophical counselling is then discussed. A questionnaire filled out by a counsellee is quoted as an illustration of the possible effects and success of philosophical counselling.
L'A. defend la these selon laquelle le conseil philosophique qui se developpe en Occident tend a partager avec la tradition orientale du taoisme la meme conception vivante de la comprehension philosophique, definie non comme une entite abstraite, mais comme un aspect de l'existence concrete de l'individu. A travers l'analyse du concept de liberte, l'A. montre que le taoisme et le conseil philosophique inscrivent la philosophie au sein de la vie quotidienne
This paper distinguishes between two conceptions of philosophical counseling. The one focuses on the clarification of the individual's psychological and philosophical self and the other on the transcendence of that self. A comparison of the latter conception with the self-transcendence that takes place through Zen Buddhism contributes to the examination of the question of whether philosophical counseling can indeed overcome potential psychological obstacles to attaining a transcendent aim. Possible influences of the integration of psychological intervention into the philosophical search for transcendence are also discussed.
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