Displaying: 1-20 of 134 documents

0.12 sec

1. International Journal of Philosophical Practice: Volume > 7 > Issue: 1
Aaditya Jadhav Philosophical Therapy Through Linguistic Construction
abstract | view |  rights & permissions
This paper makes attempts to argue that language inevitably affects emotions, and philosophical therapy is possible through deconstruction of language; here the horizon of language is extended not only to its traditional usage, but also as thoughts. Emotions are perceived through our conditioned thoughts and hence by an analysis of the latter, the former will become clearer. The paper is a literature review of a few books by Jiddu Krishnamurti, a contemporary Indian Philosopher; and a book on Buddhist logic. Since the paper is a literature review, it does not have any practical claim to support the points and hence is a speculative approach towards therapy. The paper also does not extend its claims to psychological views on language, rather restricts itself to purely philosophical approach.
2. International Journal of Philosophical Practice: Volume > 7 > Issue: 1
Aurélien Salin Understanding and Dealing with Climate Grief: An LBT Approach
abstract | view |  rights & permissions
Confronted with the reality that our environment is (almost literally) dying, we must navigate feelings of grief and mourning. In this article, I set out to understand the emotion of climate grief, using the LBT model of emotions. I define climate grief as an emotion whose object is the loss of the local and global ecosystems as we rely on, value and relate to them. The rating of climate grief is strongly negative, such that we bleakly perceive our existence and our survival as an ecosystem. In addition, I explore how self-defeating practical syllogisms can transform the healthy emotional grieving process into a destructive process. In particular, I investigate the LBT fallacies of "awfulizing", "damnation" and "can'tstipation". Finally, I propose a set of "climate-friendly virtues" (courage, respect and self-control) and look at what all of us can do to mobilize our emotions of climate grief toward healthy, positive and sustainable action.
3. International Journal of Philosophical Practice: Volume > 7 > Issue: 1
Elliot Cohen Perfectionism and the Pandemic
abstract | view |  rights & permissions
This paper presents some of the behavioral and emotional challenges many of us have faced during the COVID-19 pandemic; the emotional reasoning that has or can undermine rational coping; and how the philosophical practice approach of Logic-Based Therapy & Consultation (LBTC) can help.
4. International Journal of Philosophical Practice: Volume > 7 > Issue: 1
Himani Chaukar Constructing Indian Philosophical Antidotes for the Cardinal Fallacies
abstract | view |  rights & permissions
Philosophy in general is defined as the theory or attitude that acts as a guiding principle for an enriched life. Since time immemorial, many notable scholars have guided humanity towards leading a nourished and fulfilling life through their philosophical preaching and writings and were used by as benchmarks many in their day-to-day life. With the passage of time, Philosophy has taken strides and has evolved majorly to touch the human race irrespective of their caste, race, color, creed, region, etc. and is presently a major contributor for a better world. An extension of this subject is the Logic Based Therapy (LBT) which is slowly but surely is gaining grounds in today's world and is being used as a proficient tool to enhance the value of an individual's life by tackling his erroneous thoughts, also called fallacies in philosophical terms and to bring him on track towards a better existence. Hence, Logic-Based-Therapy (LBT) is fundamentally a philosophical therapy as it makes use of the philosophical wisdom from antiquity, transforming them into antidotes and ultimately using these potent antidotes to treat the cardinal fallacies. Till date, LBT has been the domain of Western philosophical antidotes but Indian philosophy also has an immense plethora of insights to offer in this area. The Sanskrit word for Philosophy is 'Darshan' which means 'Vision'. Indian Philosophy is considered as the vision of the wise and learned people and it becomes even more relevant as it embeds the potential to make our lives qualitatively better. Hence, the ultimate aim of Indian Philosophy is to be a guide for humanity and lead them towards the path of leading a 'good and meaningful life' whilst overcoming our fallacies and issues in our daily lives mainly through the preaching and writings of some great Indian philosophers. The current paper is an attempt at constructing such useful Indian Philosophical antidotes from the ideas of some of the most prominent contemporary Indian Philosophers like Rabindranath Tagore, Swami Vivekananda, Mahatma Gandhi, Lokamanya Tilak, Gopal Agarkar and J. Krishnamurti. The main focus being the key aspects of these philosopher's ideas that are relevant in addressing the cardinal fallacies and strengthening/promoting the corresponding transcendental virtues.
5. International Journal of Philosophical Practice: Volume > 7 > Issue: 1
Ivan Guajardo Self-Love In Logic-Based Therapy
abstract | view |  rights & permissions
The phenomenon of self-love elicits conflicting reactions. Some believe is the key to happiness, while others are skeptical. This essay defines self-love as wholehearted concern for one's well-being, argues that it does not imply selfishness, arrogance, or vanity, discusses reasons to value self-love, and describes ways Logic-Based Therapy can be used to help people love themselves.
6. International Journal of Philosophical Practice: Volume > 7 > Issue: 1
Luis De Miranda Think Into the Place of the Other: The Crealectic Approach to Philosophical Health and Care
abstract | view |  rights & permissions
The present article introduces eight empirically-tested concepts that guide the crealectic practice of philosophical counseling: philosophical health, deep listening, the Creal, the possible, imparadisation, deep orientation, eudynamia , and mental heroism. The crealectic framework is grounded on a process-philosophy axiom of absolute possibility and continuous cosmological and cosmopolitical creation, termed "Creal". The approach also posits that there are three complementary modes of intelligence, namely analytic, dialectic, and crealectic, the balance of which is necessary to live a healthy human life. Beyond what is physically possible and psychologically possible, an underestimated force of social and personal deployment is the philosophical possible . In a context of personal counseling and philosophical care, the crealectic approach endeavors to slowly connect the patient to a field of harmonious and generative potentiality termed eudynamia.
7. International Journal of Philosophical Practice: Volume > 7 > Issue: 1
Jason Costanzo On the Therapeutic Value of Contemplation
abstract | view |  rights & permissions
In recent times, we have seen a resurgence of interest in the application of philosophy as a therapeutic for the purpose of alleviating the existential ills of human life. Within this paper, it is argued that not only can philosophy be applied as a therapeutic, but that the very act of doing philosophy is therapeutic. The paper begins with a discussion of human nature as bound to finitude and the suffering of existence. The necessity to labor along with the need for relief from labor in the form of recreation and play is then discussed. Play is thereafter distinguished from leisure, and the concept of philosophical contemplation (theoria), following Aristotle, is introduced. It is argued that the activity of contemplation results in relief from the suffering of existence, and that its exercise may in consequence be considered a kind of therapeutic.
8. International Journal of Philosophical Practice: Volume > 7 > Issue: 1
Maria Tillmanns Does Developing Moral Thinking Skills Lead to Moral Action?
abstract | view |  rights & permissions
This paper explores the relationship between thinking and acting morally. Can we transfer critical thinking skills to real life situations? Philosophical practice with clients as well as with school children creates a context for not only being a critical and reflective thinker but also a self -critical thinker and self -reflective thinker. In his book On Dialogue, David Bohm explores the notion of proprioception of thinking; focusing on thinking as a movement. The tacit, concrete process of thinking informs our actions in a way that rational thinking by itself cannot. We can try to impose rational thinking on our tacit, concrete process of thinking but knowing how to be just abstractly, for example, does not necessarily make us act justly in the moment. Philosophical practice puts us in touch with our own tacit, concrete process of thinking. Through dialogue (Bohm, Buber) we become more than skilled rational thinkers ; we become skilled thinking beings.
9. International Journal of Philosophical Practice: Volume > 7 > Issue: 1
Martha Lang Introduction to the EARN Theory of Well-Being and Justice, for Philosophical Consulting and Beyond
abstract | view |  rights & permissions
The EARN Theory of Well-Being includes a practical model for ascertaining and analyzing the well-being of individuals or groups; in its most recent iteration, EARN Theory includes insights from Lang's Network Theory of Well-Being, Revamped, which states that well-being is a matter of instantiating a holistically authentic positive causal network. Both EARN Theory and the Network Theory of Well-Being, Revamped are informed by the science of well-being and guided by a sense of justice. Presented as an inference to the best explanation, the argument for EARN Theory is naturalistic while also inclusive of existential and moral considerations. EARN Theory gives us something to strive for where our well-being is concerned, and it helps us to articulate personal and societal reasons that our well-being gets derailed or diminished at times. EARN Theory has numerous practical applications, including philosophy-based consulting, self-help endeavors, and public policy reform that promotes a renewed notion of justice.
10. International Journal of Philosophical Practice: Volume > 7 > Issue: 1
Peter Raabe No Mind is an Island
abstract | view |  rights & permissions
This essay disputes the approach to so-called 'mental illness' in which the individual patient is presumed to be the locus of hi or her 'disorder,' and should therefore be treated with brain-altering drugs. My position is predicated on the conviction that no one's mind is identical to their brain. Nor is anyone's mind a totally isolated island in the dynamic sea of human interactions and cognitions, and should not be treated as such.
11. International Journal of Philosophical Practice: Volume > 7 > Issue: 1
Ross Reed Systemic Dehumanization in the Age of Pandemic Terrorism
abstract | view |  rights & permissions
Systemic existential conditions are indelible aspects of a client's reflective and nonreflective modes of consciousness, and therefore fall within the purview of philosophical counseling. This paper focuses on the experience of the dehumanization that is a function of the monetization of all aspects of post-modern neoliberal society. Monetization demands radical self-abandonment, self-anesthesia, auto-aggressive self-exploitation and addiction for functionality within the system. The bankrupt logic of pandemic terrorism confirms that monetization has become the preeminent measure of value. Monetization distorts both reason and value, concealing a covert nihilism masquerading as the new metaphysics. The symbiotic natural world evidences a level of cooperation and coexistence that escapes monetization. Therefore, a monetized society is a society at odds with the world ecosystemand life itself. Caught in a labyrinth ofmonetized dehumanization, clients often participate in the fictional metanarrative of belief in unlimited individual possibility as a hedge against anxiety, depression, powerlessness, anomie, and the logical loop of cognitive dissonance.
12. International Journal of Philosophical Practice: Volume > 1 > Issue: 1
Jon Mills Philosophical Counseling as Psychotherapy: An Eclectic Approach
abstract | view |  rights & permissions
Contrary to current belief among many philosophers, I attempt to show that philosophical counseling is a form of psychotherapy that is in need of structure and guidance in order for it to prosper as a viable approach to mental health treatment. Methodological approaches are examined including dialectical, solution-oriented, and long-term considerations that comprise the nature of meaning analysis and procedural inquiry. If philosophical counseling is to gain recognition among the helping professions, it will need to embrace a philo-psychological paradigm of theory and practice that emphasizes philosophical eclecicism.
13. International Journal of Philosophical Practice: Volume > 1 > Issue: 1
Mike W. Martin Ethics as Therapy: Philosophical Counseling and Psychological Health
abstract | view |  rights & permissions
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.
14. International Journal of Philosophical Practice: Volume > 1 > Issue: 1
Fiona Jenkins Care of the Self or Cult of the Self?: How Philosophical Counseling Gets Political
abstract | view |  rights & permissions
How might philosophically based counseling avoid becoming just one more form of private therapy, to be set alongside all the others now sold to individual consumers? Although several practitioners of philosophical counseling have sought to distinguish their approach from psychotherapeutic models, Foucault’s critique of the dominant modern model of ethical reflection might be used to argue for their essential continuity with one another, based on their common acceptance of the primacy of the imperatives of knowledge. Foucault turned in his late writings to ancient Greek models of ethics as ‘care of the self ’, delineating a self-relation prior to knowledge. This paper argues for the interest and importance for philosophical counseling of the idea of ethics as ‘care of the self ’ in articulating a model of ethical reflection distinct from both rationalist and irrationalist tendencies in modern thought and focussed on self-mastery conceived as addressing our relation to otherness rather than as authenticity or autonomy. Moreover, the ‘aesthetics of existence’ that Foucault prescribes to the present has a significant and affirmative relationship to po­litical life; this distinguishes it from the private and individualistic project, dismissed by Foucault as ‘the Californian cult of the self ’, for which philosophical counseling can all too readily be mistaken.
15. International Journal of Philosophical Practice: Volume > 1 > Issue: 1
Elliot D. Cohen Permitting Suicide in Philosophical Counseling
abstract | view |  rights & permissions
This paper introduces and examines the concept of permitted suicide in the context of philosophical counseling. It argues that clients suffering from serious, irremediable physical illnesses, such as Lou Gehrigs, multiple sclerosis, cancer, and HIV, should be free to philosophically explore the option of suicide with their philosophical counselors without undue fear of paternalistic intervention to thwart a rational suicide decision. Legal liability, professional duties, and qualifications of philosophical counselors who counsel such clients are explored. It is argued that, within certain professional and legal limits, philosophical counselors are uniquely qualified to take on this professional challenge.
16. International Journal of Philosophical Practice: Volume > 1 > Issue: 1
Petra von Morstein The Passion to Understand People: Living Philosophy in Philosophy Practice
17. International Journal of Philosophical Practice: Volume > 1 > Issue: 1
J. Michael Russell Philosophical Counseling is not a Distinct Field: Reflections of a Philosophical Practitioner
abstract | view |  rights & permissions
There is currently a movement advocating “philosophical counseling.” My own development as a philosopher, then a human services professional, then a psychoanalyst, charts how I came to believe that philosophical training was underrated, and training in psychology was overrated, as an appropriate intellectual foundation for psychotherapy. However, these fields are not distinct. Laws governing the practice of psychology are arrogant in their scope, and make virtually everything out to be the practice of psychology. The scope and nature of philosophy isn’t any clearer. The kind of thinking encouraged in psychology is liable to be exactly the wrong sort of thing for training therapists. Unfortunately, philosophers are liable to not be good therapists either. The lack of neat distinctions between philosophical counseling and psychotherapy provides an argument against a monopoly on therapy-like activities by psychologists. On the liberal side this is an argument in favor of freedom of speech, of belief, and trade, for the applied philosopher. On the conservative side, it may also be an argument for certification (as opposed to licensure) for both psychologists and philosophers, in the interest of protecting the vulnerable by promoting truthful self-representation.
18. International Journal of Philosophical Practice: Volume > 1 > Issue: 2
James Stacey Taylor The Central Value of Philosophical Counseling
abstract | view |  rights & permissions
The title of this paper is deliberately ambiguous. It could refer either to the central val­ue that philosophical counseling has for philosophy in general, or else it could refer to something (such as personal autonomy, or personal well-being) that philosophical counselors believe to be of value, and that they are able to help their clients pursue. In fact, this paper will be addressing both of these topics in order to demonstrate the links that hold between them, and, in so doing, will attempt to further elucidate the nature of philosophical counseling itself.
19. International Journal of Philosophical Practice: Volume > 1 > Issue: 2
Mason Marshall, D. Kevin Sargent A Rhetorical Turn in Philosophical Counseling?: An Invitation
abstract | view |  rights & permissions
Far more than the dialectic philosophy of Socrates, the rhetorical humanist tradition avoids objectivist epistemology, charts a traversable path to practical wisdom, and aptly highlights the importance of aesthetic style. In those and other ways, we argue, it offers a preferable historical basis for today’s philosophical counseling. Advocates of that contemporary practice tend to cite Socrates as its historical progenitor and favor the narrow propositional logic that is ascribed to him. Some practitioners, though, have also grown more attuned to metaphorical and narrative elements in a client’s worldview. We aim to supplement their claims by drawing from principles of classical rhetorical theory, showing a way to rethink the practice of philosophical counseling today.
20. International Journal of Philosophical Practice: Volume > 1 > Issue: 2
Peter B. Raabe Philosophical Counseling and the Interpretation of Dreams
abstract | view |  rights & permissions
Philosophers are generally reluctant to say much about the meaning of dreams, especially since Sigmund Freud appropriated the interpretation of dreams as part of psychoanalysis. In this essay I will first review some of the theories of dreams proposed by early philosophers that are now considered largely outdated. I will then critically examine the two powerful theories instituted by Freud and Jung by explaining them and then pointing out their flaws and weaknesses. In response to the failings of these theories I offer a lesser known but more recent theory formulated by Ernest Hartman that is supported by both his own empirical research and that of others. And finally I discuss how this intuitively more reasonable approach can be very helpful to the philosophical counselor whose client wishes to discuss the meaning of her dreams.