Our Guest Speaker will be Dr. Jorge Humberto Dias
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Jorge Humberto Dias is a portuguese specialist in the «New Philosophical Practices» (UNESCO). He worked in «Society for Philosophy in Practice» (London) with Tim Lebon. Actually he is the President of APAEF (Portuguese Association of Ethical and Philosophical Counselling). Professor of Philosophy and Psychology and Ethical Consultor for Organizations.
He has written some articles about Philosophical Counselling, edited 3 books on APAEF and presented some conferences about the «Philosophical Problems of Teenagers».

 

 

Seminar and Workshop in Prague

The Session is a theoretical introduction to the field of the «New Philosophical Practices». We will explore the concept of PRACTICE in Philosophy and explain some historical fundaments. After this, we will present some questions to debate: What is a philosophical problem? Which methods we can use? Could we work in Philosophy as a profession? How to introduce philosophy in the market?
The Workshop is a practical work on the philosophical competencies and methods concerning some personal problems. We use the PROJECT© method.
Activities will be held in ENGLISH.
If you would like to participate, please sign in and send us some informations about you (our email is: reborn.philosophy@gmail.com):

 

INTRO

(…) We all have problems. It’s the nature of our humanity to have problems. What many of us don’t realize is that the main source or figure of guidance people used to turn to since Before Christ to the advent of Psychology and Psychiatry, were wise men or sages or philosophers. Today we have psychologists and psychiatrists who talk about problems, emotions and prescribe medication for so-called ‘brain illness.’

An advent of people are discovering that these problems they are dealing with have been common to man since the beginning of time and have been faced head-on by thinkers and philosophers, politicians and scientists, theologians and logicians, whose thought has all been preserved for us in “Great Books of the Western World” as well as other books written by Eastern philosophers and other writers of the East.

But most people today do not devote themselves to the study of these acient writers and so returns the advent of guidance through philosophical counseling – practitioners who take the wisdom and insight of ancient writers, and translate their solutions to match the needs of their clients.

What many do not know today is that people over the centuries have called philosophy “medicine for the soul” and the pursuit of truth as “medicine with the power to cure.” For myself, reading a single page or even a single paragraph from a great writer from ages ago has changed my life, and in some cases revolutionized my belief system and worldview.

Philosophical counseling is a modern movement that is in reaction to the psychological and psychiatric movements and has its roots in 2500 years of Western and Eastern classical thought.

Philosophy has a bad wrap today. When people think of philosophers, they think of men and women sitting around in deep thought, talking about how I know this chair I’m sitting on really exists, and things of such a nature. They picture people writing endless amounts of books about topics most people hardly ever consider to be worthwhile, in other words, philosophy is thought to be utterly useless.

Philosophical counseling may become more popular as the years go by and as more and more people become aware of its existence and success, however, any one can go to the great writers of the past themselves and develop worldviews through the eyes of ancient thinkers that are helpful or useful for them, without the aid of philosophic counselors. The ancient writers themselves are the best teachers, the best philosophic counselors.

C. S. Lewis said it masterfully, “The student is half afraid to meet one of the great philosophers face to face. He feels himself inadequate and thinks he will not understand him. But if he only knew, the great man, just because of his greatness, is much more intelligible than his modern commentator. The simplest student will be able to understand, if not all, yet a very great deal of what Plato said; but hardly anyone can understand some modern books on Platonism.” – (On the Reading of Old Books, 1898-1963)

in Kevin’s Musings Blogspot Website

 

A Brief History of Philosophical Counselling

Philosophical counselling is not something new; it is a revival of the old tradition (…).the practice of providing philosophical assistance to others ‘is at least as ancient as Socrates who, in the Fifth Century B.C., made such a practice of philosophy.’
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In his book titled Philosophy as a Way of Life (1995), the French historian Pierre Hadot points out that many of the philosophic schools of antiquity saw philosophy as “the art of living” rather than merely teaching abstract theory or the exegesis of texts. Seneca, for example, stated unequivocally in a letter to Lucilius what he considered to be important about philosophy: “Shall I tell you what philosophy holds out to humanity? Counsel.” He then demanded to know what philosophers are doing to help those facing death, those vexed by poverty, and those tormented by wealth. (…)The philosophers (…) made themselves ‘the doctors of human lives.’

Philosophy clearly predates psychotherapy as a way of addressing some of the most disturbing and painful problems of human life. The philosophical counselling movement therefore is not an outgrowth of psychotherapy, but an attempt by philosophers to return philosophy to its ancient and practical roots.

The modern philosophical counselling movement is relatively young. In 1980 an article titled “The Counseling Philosopher” appeared in the journal The Humanist . This article, written by Seymon Hersh, compared the counselling philosopher to a coach and a field engineer. He saw his clients viewing themselves not as individuals afflicted with some sort of illness or as looking for a cure for neurosis, but as “intelligent ‘investors’ who want to get increasingly greater returns on their investment in living.” Some say that Hersh was the modern precursor to the philosophical counselling movement proper, and a number of philosophers have recently claimed that they have been practicing what they call philosophical counselling since as early as 1967. But while these uncorroborated claims may be true, none of the activities of these early 20th century philosophers raised the practice of philosophy to the professional status it has today.

(…) It is therefore generally held that the official birth date of philosophical counselling as a movement, and as a profession distinct from psychotherapy, is 1981. That is when philosopher Gerd Achenbach opened the first philosophical counselling practice in Bergisch-Gladbach, near Cologne, Germany. In 1982 he established the German Association for Philosophical Practice with an initial membership of 10. By 1987 the association had grown to 125 members from several countries, and it published the first edition of Agora , its journal, which later was renamed Zeitschrift für Philosophische Praxis.

In the first published book on the newly established practice, a collection of articles titled Essays on Philosophical Counseling (1995), editors Ran Lahav and Maria Tillmanns report that the concept of philosophical counselling spread from Germany to Holland where, in 1984, students of applied philosophy formed a working group to study Achenbach’s writings and discuss various methodologies and theoretical issues. The first philosophical practice in Holland was opened in 1987 by Ad Hoogendijk, and his group began publishing the journal Filosofische Praktijk that same year. In 1989 the Dutch Association for Philosophical Practice was founded. Since then several other individuals have become noteworthy in the development of the movement, including Louis Marinoff, the founder of ASPCP, and Shlomit Schuster, who established the Organization for the Advancement of Philosophical Counseling in Israel. Groups are now organized both formally and informally in many countries, including Canada, England, France, and South Africa.

In 1994 the first International Conference on Philosophical Counseling took place at the University of British Columbia in Vancouver, Canada. It was attended by well over 100 philosophers and interested individuals from eight different countries. Subsequently, there have been international conferences in the Netherlands, the USA, Germany, and England. National and regional meetings have also been held in a number of different countries often in conjunction with more general philosophical assemblies.

In his seminal writings on philosophical practice, Gerd Achenbach clearly advocated avoiding any attempt to articulate a specific methodology for practitioners to follow. Instead he called his initial conception a “beyond-method method.” Today a wide variety of approaches and methods form an eclectic (and often hotly disputed) array under the all-encompassing banner of philosophical counselling. This diversity has led to some interesting and controversial developments in the field.

Dr. Peter B. Raabe “A Brief History of Philosophical Counselling” in A Brief History of Philosophical Counselling

 

 

What is a Practical Philosopher?

Practical philosophers facilitate the thinking of a client or a group of people. This activity is philosophical, because it focuses on significant, but problematic concepts , the kind of concepts used, not only for everyday thinking and communication, but also as a basis for actions.

Practical philosophers can often identify hidden assumptions, theoretical frameworks, and world views. These inform the sorts of questions they ask. They use their training and experience to help others find their own philosophical insights.

Practical philosophers include, but are not limited to, those who use the methods of Philosophical Counselling, Socratic Dialogue and Philosophy With Children.

In THE SOCIETY FOR PHILOSOPHY IN PRACTICE Website
www.society-for-philosophy-in-practice.org

 

 

What is Philosophical Counseling?

It is also known as:

• practical philosophy
• philosophical consultation
• therapeutic philosophy
• “therapy of the soul” (Epicurus)
• “The world’s second oldest profession” (Lou Marinoff)

<!–[if !supportLists]–>· <!–[endif]–>Philosophical counseling is the engaging, therapeutic form of dialog used by many of the world’s great and ancient sages, such as Socrates, Epicurus, Confucius, and Buddha. The goal is to “know thyself” and to experience relief from human suffering. It examines the meaning of life, the nature of the self, experience and happiness. It clarifies values and attitudes. It scrutinizes unspoken assumptions, and brings to light what was murky or implicit. It is intellectual and experiential. It yields peace and contentment.

You can find bits of philosophical dialog in many different contexts, from psychotherapy to legal, medical, and spiritual counsel. Teachers from the Eastern traditions, including the Dalai Lama, Ramana Maharshi, Nisargadatta Maharaj and many others, have used philosophy extensively in self-inquiry and to relieve suffering. And philosophy even happens at neighborhood bars and pubs.

In the late 1960s and early 70s, philosophical counseling re-emerged as its own profession, practiced by trained philosophers. In 1999 it burst onto the popular scene with Lou Marinoff’s book, Plato Not Prozac!. And now in the twenty-first century, it thrives in Canada, Germany, Holland, Israel, Italy, Norway, Portugal, Turkey, Venezuela, and the U.S.A. It’s gathering steam in other European countries, Egypt, and Latin America.

Nowadays, the profession of philosophical counseling is conducted in Socratic dialogs, on the Internet, in “cafes philos,” in restaurants, in corporate and organizational settings, and as a private practice.

 

 

The PEACE Process
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The process of philosophical insight applied to life’s problems often happens in a similar way, whether you do it on your own or with the help of a trained philosopher. The process can be summarized in steps. One neat scheme was given by Lou Marinoff in Plato Not Prozac. He called the scheme “The PEACE Process.” Though he meant it as a method for conducting philosophical counseling (one among many), I adapt it here as a description. That is, regardless of the method, I have found that philosophical inquiry applied to personal problems tends to pass through transitions that can be likened to stages. I have see this with many clients, regardless whether the dialog is Western, Eastern, rigid or relaxed. If divided into 5 stages, they would be:

P	Problem — identify the problem, such as a romantic breakup. The counselor enters the picture at some time after this point.
E	Emotions — take stock of the emotions you are experiencing, such as grief, anger, resentment, insecurity, etc.
A	Alternatives — enumerate the alternatives to consider in search of a resolution. The alternatives can include decisions for actions to take, as well as for inner work. Inner work can include:
C	Contemplation — this is actually the heart of the philosophical approach. It is where much of the counseling dialog takes place. The result may be a philosophical position that yields:
E	Equilibrium — this is the peace of mind that dawns with insight into the roots of the issue.

Dr. Greg Goode in “Dr. Greg Goode Philosophical Counseling Website”

The PEACE process: “Empty is the argument of the philosopher which does not relieve any human suffering.” (Plato, Not Prozac, Lou Marinoff Quoting Epicurus, 341-270 BC). The PEACE process is a five-step process that is simple and sets philosophical counseling apart from other types of counseling. PEACE stands for Problem, Emotion, Analysis, Contemplation and Equilibrium. Dr. Lou Marinoff claims these steps to be the “surest path to lasting peace of mind.” First, a client identifies their problem, second, they identify the emotion associated with the problem. Neither of these can come from anyone but the client and should not be too difficult a task. Third, analysis, the patient is asked to move beyond most psychiatry and psychology and number and examine the possibilities for a solution that will satisfy both the problem and emotion. Fourth, you contemplate your situation, by gaining perspective and looking at the whole picture, the problem as you face it, the emotive reaction and the examined possibilities inside it, all as one. Now, at this stage, you begin to look at philosophical insights, systems and methods to deal with your entire situation. You must develop a philosophical basis, through contemplation, a position that is in itself justifiable and compatible with your nature. Fifth and finally, you come to equilibrium. This is where you take action – you understand as best you can through the first 4 steps the nature of your situation, and are now ready to do something about it that is suitable and justifiable.

In Kevin’s Musings Blogspot Website

 

 

Philosophy and Psychotherapy

Whether a given dialog constitutes psychotherapy or philosophy is a matter of degree, in the same way that the color orange flows into red. Often the line between them is thought to parallel the line between feeling and thinking. But just as feeling and thinking are intermingled, the distinction between psychotherapy and philosophy is very blurry. There are therapies (such as cognitive or rational-emotive) that are quite philosophical. And there are philosophies (like existentialism or nondual self-inquiry) that fully involve the emotional and physical apects of the person. But in their stereotypical extremes, here are some way in which the two forms of dialog been known to differ:

Psychotherapy	Philosophical Counseling
Based on medical model	Based on peer model
Patient-to-doctor interaction	Consultee-to-consultant interaction
Diagnosis is used	No diagnosis
Patient is sick	Consultee has questions
Problem to be fixed	Problem to be understood
Emotion and affect are key	Cognition is key
Goal is to change one’s feelings	Goal is to understand a situation
Goes into personal history	Goes into present evidence
Patient is passive, therapist is active	Consultee takes active role in investigating issues
Readings usually not given	Readings sometimes given
Usually does not involve education	Can involve education
Talks about the things that psychotherapists talk about	Talks about the things that philosophers talk about

But these are extreme differences. A safe way to characterize the difference is this — if the dialog is with a trained therapist, it’s psychotherapy. If it’s with a trained philosopher, it’s philosophical counseling!

Dr. Greg Goode in “Dr. Greg Goode Philosophical Counseling Website”

 

 

What a philosophical counselling is not?

It is not a form of psychotherapy and does not reduce existential quandary to psychological abnormality. It never assumes that clients are neurotic or sick. Nor does it seek to effect a cure. Human problems are not invariably psychological. They may result from a lack of clarity. And this dynamic interaction promotes clear thinking about fundamental issues.It does not, however, address conditions of clinical depression, delusional tendencies that should be handled by professional psychiatrist. PC is not concerned with past traumas or childhood wounds. It concerns itself with the client’s present problems and assumptions and values.

Philosophical Counselling is an approach to counselling that uses philosophical insihts and techniques to help you improve your life. Ultimately it can help you improve you lead what Socrates called “the examined life.”

 

 

Quick Answers

How can it help me?

The issues philosophical counselling can help with include :

finding your vocation,

making a difficult decision,

career dilemmas

relationship issues

being clearer about what you want from life.

 

 

How does it differ from other forms of counselling?

Counselling allows a space for you to explore your issues in a safe, confidential setting. Philosophical counselling adds to these undoubted benefits the thinking tools and insights of over two and a half thousand years.

Tim LeBon’s Philosophy in © Copyright Tim LeBon 2005 http://www.timlebon.com/philcouns.htm

 

 

What are the benefits?

Philosophical counselling is not based on a ” medical model ” whereby a guaranteed ” cure” is found for a diagnosed problem. Therefore, no promises of instant relief from symptoms can be made. However, philosophical counselling will give you the opportunity to work towards: -

• Becoming clear about your values
• Working out how to achieve your goals
• Achieving greater self-understanding

Philosophical counselling can help with many problems that are not primarily medical, such as

• Decision-making dilemmas
• Relationship issues
• Career changes Ethical and moral problems
• The quest for more meaning in life

Philosophical Counselling can even help with anxiety and depression, in cases where the root of the problem is philosophical rather than psychological in nature.

Dr. K.L.Sharma, in Society for Philosophical Praxis, Counselling and Spiritual Healing

Brief example

Suppose that you came to me with a career dilemma- you are unsure whether to quit your well paid but mundane job to try some that appears more worthwhile. I might begin by helping you clarify your values with questions like ” how would you like to be remembered ” or” what would you like written on your grave stone”? We would then look at those values that were most important for you, and discuss how each potential career helps you achieve them. We would also think together about how other things you value might be affected by a move – for instance other people in your life. This might involve discussing the meaning and importance for you of such concepts as ” success, ” “happiness”, “wealth” and possibly even “love”. You would now be clear about what you would do in an ideal world. We would then move on to brainstorming solutions so as to achieve the best “win-win” solution in the world as it is. Even if there were no easy solution, you would have greater self-understanding and be better equipped to deal with future dilemmas

Such a series of sessions might be concluded in a few weeks. Other, less specific problems, might of course take longer to resolve. In either case our series of dialogues will have allowed you the rare but important opportunity to reflect on deep issues in your life in a constructive manner with someone qualified to facilitate the process.

Dr. K.L.Sharma, in Society for Philosophical Praxis, Counselling and Spiritual Healing

“Life is not a sickness. You can’t change the past. Philosophical counseling starts from [the present] and goes forward to help people develop a productive way of looking at the world, and so a comprehensive plan for how to act in it day-to-day.” (Plato, Not Prozac!, Lou Marinoff, 1999) A woman named Janet was spiriling toward divorce. She lived comfortably with her husband Bob on the beach, and had no children, but she always compromised on her preferences whenever they had conflicts, and the more she caved, the more critical Bob would become. Janet tried counseling through psychiatry and therapy but found it unsatisfactory. In her sessions with a philosophical counselor she went through the PEACE process and discovered a worldview that clarified her situation.

In utilizing the PEACE process, Janet identified her problem, that she was giving and giving and being selfless to the point of her own detriment in her marriage, and more immediately, whether to go home that night in order to attempt to make things right, or to get a hotel and mull things over on her own. Her emotions included anger, frustration and despair at the prospect of facing her husband. But also fear and hopelessness at checking into a hotel. In the analysis stage she explained she was never highly valued by her parents and that this created a belief in her that she was undeserving of her father’s love because of some glaring defect in herself. This translated to her not believing she deserved her husband’s love and both her immediate options would reinforce her “pathologos,” or her transferred belief about her not deserving love.

In looking at Plato’s philosophy, Janet was able to utilize her counselor as someone who could bring her ingrained beliefs to the light of day to see whether they are ideas she had conceived or whether they were disguised as her belief but were really harmful imposters.

“But the greatest thing about my art is this, that it can test in every way whether the mind is bringing forth a mere image, an imposture, or a real and genuine offspring.” (Plato, 427-347 BC)

In the fourth step, contemplation, Janet needs to replace her pathologos, or false belief about herself with a true belief about herself. False beliefs are reinforced by experience and she needed to reinforce true beliefs one day, one hour, even one minute at a time by telling herself things such as, “I was deserving of my father’s love but he was unable to love me because of his own problems,” and “I am deserving of my husband’s love and I need to find a husband who can love me.”

Finally, in the equilibrium stage, Janet saw that checking into a hotel was not only self-protective, but also that she had a self worth protecting. Instead of spiraling unhappily toward divorce with her new philosophical outlook, she might even be spiraling happily toward it, after giving the matter more thought. A lasting marriage is usually best for all parties, but it may sometimes be better to get divorced for good reasons than stay married for wrong ones.”

Now, having looked at a specific situation and going through the PEACE process, there is one other aspect of philosophical counseling, though not the entirety of it, that is important to explore that differentiates it from other types of counseling.

in Kevin’s Musings Blogspot Website

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