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philosophical counseling in action: Oscar Brenifier

During the writing of my thesis, I often visited the site of the French philosopher practical and philosophical counselor Oscar Brenifier, site rich in content, ideas and information about the practice of philosophy in France and, especially on "Philosophie pour enfants ".
So, yesterday I went back on his site and I discovered some interesting news: some videos of "consultation philosophique."
His other videos are available on the Google-video (in French, English and English).
Clearly this is just an example of philosophical counseling. The approaches vary from a philosophical the next.
The structure is definitely followed by Brenifier analytic and Cartesian. It starts with a question, you isolate the concepts and go from time to time toward a greater clarification. For now, I have translated only the first 7 ½ minutes of video. Anyone wishing to cooperate and continue with the translation will certainly be welcome!

HERE EST-CE QUE JE L'AUTRE RENCONTRE RENCONTRE Quand je?




ABOUT MEETING WHEN MEETING ANOTHER?

A (Oscar Brenifier): What is the question?
B (Consultant): The question is "Who encounter when meeting each other?"
A: What is the concept that poses more problems here? You're hesitating, why?
B: Why a little ' scares me ...
A: What scares her?
B: The meeting with the other
A: That's ... What is the meeting? In general, what a meeting
B: E 'presence
A: It' s a presence ... and then ... what it means to be a presence, what means "be a presence"?
B: Being with, be listening, be heard
A: Well, now we see the 'other' What is it?
B: E 'for me
A:' for me ... Let's see, what is the main difference between the concept of direct meeting (to be listening and listening) and 'other' which for me is, how can we categorize the relationship of these two concepts?
B: In listening there is ... presence and absence
A: Well, then we can say that there are two contradictions, there is the presence and absence, then what is there?
B: The meeting
A: The meeting is invited. And the other one then?
B: 'the absence
A: So what then is the problem that arises?
B: As you can see what is missing ...
A: Well, then: the presence of absence. This raises the question of the presence of absence. He's not sure?
B: Just
A: Why?
B: Because around the idea of \u200b\u200banother meeting and I never made the association, I never related to 'the absence and presence.
A: I agree but the fact that the other is absent is what worries us and the fact that the meeting is a presence could also go, is not it?
B: Yes
A: Yes, so the question that arises here is like no other, right?
B: Yes
A: What is the problem of defining the other as an absence?
B: ... There is no recognition
A: There is recognition: the other is absent if there is no recognition. And besides, in general when it comes to the other makes sense to say that there is no recognition? The more you come to is it recognized, or rather the absence of recognition?
B: Lack of recognition. Why se si può incontrare, chi non lo fa è assente, chi non lo fa è altro.
A: Ma lei dice "si può" incontrare. Può incontrare qualuno che è qua? Come lo conosce? Se lei lo ha già conosciuto lo può incontrare?
B: Ma è un processo...C'è un processo di riconoscimento con l'incontro
A: Ma come può incontrarlo se lui è già qua?
B: Mh...
A: Dov' è il problema? Se io dico che è qua lui è già incontrato. Ma se io dico che posso incontrare...Chi posso incontrare?
B: Quello che non è qua
A: Dunque io posso incontrare unicamente colui che non è qua. Le sembra strano?Allora ripartiamo:Chi incontro quando incontro l'altro? How do you respond?
B: What is not here
A: But if I meet him ... Those who encounter: what else or what is just?
B: What is not another
A: About face when meeting each other?
B: Me
A: Interesting ... and now look: It is possible that when I meet the other meetings I myself?

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ORIGINS: GERMANY AND AUSTRIA

Achenbach On the basis of the initiative, Germany has seen a rapid blossoming of similar experiences, the opening of the publication of professional books. Within a few years, the practice has spread to the Netherlands, Norway, Israel, England and other European nations, only later, in the nineties, has landed in USA and Canada.
should be noted now that, as happens very often for any new disciplines and professions, especially if they are characterized by a certain open-country skiing, there have been misunderstandings of the subject, especially in the sense of a mingling, often superficial, practices with Eastern or psychotherapy.
For example, Steffen Graege, philosophical counselor in Hamburg since 1983, the Praxis Philosophie may include "the use of ancillary methods such as psychotherapy itself free association, dream interpretation, meditation, relaxation, fino a trattamenti psicofisici quali lo yoga e il tai-chi”. [1]
Il sociologo Alexandre Dill invece, il cui studio rimase aperto dal 1984 al 1990 a Berlino e, in quanto stipendiato dall’amministazione pubblica, può essere ricordato come uno dei primi consulenti filosofici “non commerciali” [2] , considera la Philosophische Praxis come una forma di “amore per il dialogo”, un’attività senza significato e senza alcuna finalità pratica.
Per Dill, che s’ispira fortemente alla filosofia orientale e in particolare alla pratica zen del kōan [3] , the Socratic dialogue is a genuine dialogue in that it seeks to obtain from a given question, one answered. As Schuster writes: "The intentions behind the practice of Dill are paradoxical: the negation of negation. Dill considers the concepts of themselves as so many faces of worship of Western identity, that is, I ol'egocentrismo of many psychological theories. " [4]
His book titled Philosophische Praxis released in 1990, the first monograph on this text, has been harshly criticized by many members of the German Association of Philosophy Praxis, the alleged lack of philosophical content. [5]
Günther Witzany completely different view to that in 1985, opens the first study of philosophical counseling in Austria. Witzany, making her the teaching of Habermas and Apel and ethics of the responsibility of Jonas, Philosophische Praxis assigned to a task in mind: first, to provide information about the possible consequences of careless use of technique, on the other to train individuals in harmony with nature, and conscious of their actions towards the world. But such a concept, while theoretically founded, differs greatly dall’ideale achenbachiano di dialogo filosofico aperto e non pre-determinato. Per Achenbach, il consulente deve essere in grado di mettere in discussione se stesso, le sue conoscenze e le sue convinzioni: deve mantenersi quindi perennemente aperto alla comprensione dell’ospite, e per farlo, deve abbandonare tutte le sue “griglie mentali”.
Nel vasto panorama tedesco, una figura particolarmente interessante è senz’altro quella di Eckart Ruschmann: sovvenzionato da una borsa di ricerca annuale dell’Università di Costanza, ha potuto intraprendere uno dei primi studi seri e approfonditi sulla Consulenza filosofica. Le ricerche e le riflessioni di Ruschmann hanno trovato forma nell’opera Philosophische Beratung [6] .
His book, published in Germany in 1999, was immediately hailed as one of the most detailed theoretical-reflexive contributions to the foundation of the discipline.
must be added the fact that the reflection is particularly significant Ruschmann thanks to his previous experience as a humanistic orientation to psychological counselour. Probably, for consistency with respect to his career, in his critical thinking is absent achenbachiana psychoanalytic approach and the therapeutic model: quite simply, he considers the philosophical counseling as a type of professional advice, separate but certainly not opposed to psychotherapy [7] .
Ruschmann also does not fail to emphasize that philosophical counselors in their criticism of the medical diagnostic model, tend to use the terms "psychotherapy" and "psychoanalysis" in an almost interchangeable. This, despite the development, after the death of Freud and his successors, different ways of understanding psychoanalysis with the consequent breakdown of different types of psychotherapy, often very distant from Freudian theory [8] . Ruschmann But not only is necessary to clarify this distinction: in the training advice philosophy should be always present the study of psychology and clinical diagnostics, "without which the practice of counseling is called critical, if not dangerous [9] . For the German consultant
the work of philosophical counseling is comparable to a work of "reconstruction and interpretation of the vision of the reality of the customer" able to lay the foundations for a "change of relationship with him and with the world" [ 10] , there are two key elements in the theory of philosophical counseling: a structural model of relations psychological, which can not be ignored, and a theory of understanding. For Ruschmann, philosophy has come to concentrate on the concepts and abstractions of thought called "pure", with the result of neglecting other equally important aspects such as moods and emotions, too often relegated to the scope of a general "feel".
He hopes to give shape to a model capable of empathic regard the individual as a whole. This model should be able to consider "the role of the intellectual aspects of the behavior of individuals, too often marginalized by the emotional-psychological approaches" [11] .
The dimension of values \u200b\u200bis also often plays a decisive role in the existence individual: the values \u200b\u200bare, in fact, who decide "what impulses are to be implemented and which not." The disconnect between knowing and acting, one of the deepest values \u200b\u200bof the individual and his behavior can lead to a strong existential distress, which Ruschmann equates to a state of "fundamental alienation." This can happen when you take a passive values \u200b\u200bfrom outside (social roles, rules, etc..), Maybe because of habit, social conformity and convenience. For this reason in philosophical counseling ethics plays a major role floor: the ability Ruschmann called ethics (Ethische können) as "the ability to deal with problematic situations in an appropriate manner, keeping in close unity, and to know act" [12] .
In particular, können Ethische is based on the assumption "that their ethical principles are explicitly aware and repeatedly studied and tested, while the corresponding perception and feeling are, in practical situations, exactly commensurate."
addition to that of ethics, another central concept in the reflection of Ruschmann on philosophical counseling, is that of wisdom which he referred to as a form of knowledge acquired only through experience and that is to 'be fully aware of their reactions to the dialogue partner "and being able to balance" the often conflicting values \u200b\u200bof cognition, affection and will " [ 13] .

(photo 1: Alexandre Dill, photo2: Günther Witzany; photo3: Eckart Ruschmann)



[1] See N. Poultry thought and life, p. 55
[2] Ibid. p. 56
[3] The koan is a paradoxical sentence or a problem whose solution can not be logical
[4] See S. Schuster, philosophical practice, cit., P. 53
[5] Ibid, p. 54
[6] E. Ruschmann, Philosophische Beratung, Kohlhammer, Stuttgart 1999. Currently, in Italy, there is only a translation of the first part of the title Consulting philosophical, Armando Siciliano Editore, Messina 2004 with a thorough introductory note entitled Philosophical counseling horizon of meaning in practical philosophy, Introduction to Eckart Ruschmann by Rosaria Longo.
[7] M. Zonza, Eckart Ruschmann, philosophical counseling, in "Phronesis", 5, 2005, p.58
[8] PB Raabe, Theory and practice of philosophical counseling, Apogee, Milan, 2006, p. 91
[9] See M. Zonza, Eckart Ruschmann, philosophical counseling, in "Phronesis", 5, 2005, p.61
[10] E. Ruschmann, Philosophische Beratung, Kohlhammer, Stuttgart, cit. in N. Poultry thought and life, p. 80 ff, 1999, p. 33
[11] Tutte le citazioni di Eckart Ruschmann sono tratte da N. Pollastri, Il pensiero e la vita, pp. 80-84
[12] Ivi, p. 81
[13] Ivi, p. 84

Da "La Consulenza filosofica: storia e modelli", Maria Devigili, Trento, 2007)

Relatos Gratis De Insesto

brief history of philosophical counseling

La Consulenza filosofica nasce in Germania con il nome di Philosophische Praxis ad opera di Gerd Achenbach che, nel maggio del 1981 , to Bergisch Gladbach , a town located in the woodlands of the Bergisch Land, near Cologne, opened the first professional study of philosophical counseling (Institut fϋr Philosophische Praxis und Beratung). The following year, he founded the first association of consultants: the Gesellschaft für Philosophie Praxis (GPP). [1]
Achenbach decided to establish the Philosophische Praxis on the basis of a triple dissatisfaction. First of all, the one against the academic philosophy, in his opinion now wholly unrelated to the real issues of people's lives. The second dissatisfaction is that concerning the professions of psychological help that, as anchored to the instrumental and therapeutic paradigm, based on a "form of distorted communication" in which the patient must still undergo some general pattern of normality and health [2 ] .
Third, Achenbach, wants to overcome the idea that philosophy can be applied like a medical treatment, "philosophy is not 'applied' as if the guest's problems could be treated with Plato, Hegel, or with some others. The readings are not a medicine that can precrivere. Is anyone going to the doctor when is sick, to listen to a lesson in medicine? " [3] . This means that the philosophical counselor is not intended as an expert to apply the philosophy: he is the same philosophy in his establishment to be concrete and particular.
The philosophical counselor in Philosophische Praxis, offers not only his knowledge but also philosophical and, above all, his ability to put "into question what others pretend to be obvious" [4] , ie what can be called as a real capacity for dialogue which he and the person who will consult "may give rise to a philosophical dialogue which will start from concrete issues of real life and will remain well anchored to them, precisely due to the presence of the host, which will test about himself and about his own life the answers emerged, but at the same time develop es'innalzerà to the universality and abstraction of research, thanks to the philosopher, who will play in his entire body of knowledge, skills and abilities logical argumentation " [5] .
Although there is overwhelming consensus in recognizing founder as Achenbach's official Philosophische Praxis, both as a new branch of philosophy, both as a new profession, the Anglo-Saxon consultants, tend to reduce the scope of Innovative consultant in Cologne. According to Peter Raabe, for example, among the forerunners of philosophical counseling may include Carl Rogers, Viktor Frankl, Albert Ellis, who, since the fifties, began to enter "the philosophical element" in their psychotherapeutic approaches [6] . Also, always Raabe Seymon mentions an article by Hersh entitled The Philosopher Counseling published in the journal The Humanist "in which the consultant is likened to a kind of coach whose job is to help its customers get more from life investment [7] . Moreover, it is also true, as Augustus Cavadi writes, "the profession is new, but to a certain point, always, in fact, doing philosophy meant to become 'consultants' to someone and, gradually, 'consultants'" [8] .
Moreover, it is reasonable to think that some philosophers over the centuries, often made by the noble families and teachers as tutors for their offspring, have got to offer, in addition to education and mere all'impartizione of knowledge and concepts, even some form of philosophical advice on the most varied vicissitudes of life.
The idea that philosophy can bring benefits and improvements to human life is not so recent: Martha Nussbaum, in her Therapy of Desire [9] , identifies three major Hellenistic philosophical schools ( the Epicurean, the Stoic and the Skeptic) the development of therapeutic ethic designed to treat ailments of the mind. All these schools, in fact, "[...] develop procedures and strategies designed not only to the effectiveness on the individual, but also the creation of therapeutic communities, society who come to overlap the existing company, with different rules and priorities with respect to it " [10] . The extreme importance placed on the curative value of philosophy in the Hellenic era is well summarized in the words of Epicurus: "E 'vacuum that philosopher's argument that fails to heal any suffering of man as we do not need medicine if it can not expel from our body disease, so we do not have any use of philosophy if it fails to dispel the suffering of the soul " [11] .
However, the analogy between the thought and care that the body is found well before the birth of the Hellenistic schools. Already with the organization of a true medical art, understood as a complex of knowledge and procedures designed to treat communicable physical pain, he made his way in ancient Greece the idea that, as could be found an effective cure for physical ailments, could also be a cure for the ills of thought and desire. In this regard, Nussbaum as already known in Homer's speeches (logo) are considered the true remedies available to treat diseases of the soul [12] or Pindar in the poetic discourse is equated a spell that can ease the soul from its troubles [13] .
However, these examples refer to the logos in its most general sense, comprising all the possible modes of discourse. Democritus is implemented only with the specification of a purely philosophical discourse can cure the afflicted soul from the passions: "Medicine is the art of curing diseases of the body, the philosophy that the soul escapes the domain of the passions " [14] .




[1] Presided until 2003 by the same Achenbach, currently operates under the name Internationale Gesellschaft fϋr Philosophische Praxis (IGPP)
[2] G. Achenbach. Philosophical counseling, p. 17
[3] Ibid, p. 14
[4] See PB Raabe, Theory and practice of philosophical counseling, pp. 86-87
[5] See N. Chickens. The thought and life, p. 43
[6] PB Raabe, Theory and practice of philosophical counseling, Apogee, Milan, 2006, p.6
[7] Ibid, p. 7
[8] A. Cavada, who has problems when it is sane. An introduction to philosophical counseling, Rubettino, Mannelli Soveria 2003, cit., P. 18
[9] M. Nussbaum, Therapy of Desire. Theory and practice in the Hellenistic age. Vita e Pensiero, Milano 1998 (ed. or. The Therapy of Desire, Princeton University Press 1996
[10] Ibid, p. 46
[11] Epicurus, fr. 221
[12] See M. Nussbaum, Therapy of Desire, p. 58
[13] Ibid
[14] Democritus, Diels-Kranz B. 31

From "philosophical counseling: history and patterns," Maria Devigili, Trento, 2007

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Counseling and Consulting philosophical philosophical

What is decisive about a lot of confusion and, at least that a person decides to take a serious course of study (and then go and read a lot 'of Italian and foreign texts, study the origin and development of this practice over time and in different parts of the world, look at some models and some versions) the risk of misunderstanding is very high.
I will make only a brief example. Imagine that a person interested in learning more about philosophical counseling, do not hesitate to do some research on the Internet and that, unfortunately, end up on Wikipedia.
This person will be convinced to be in front of a definition of philosophical counseling, but in reality he is reading a definition of philosophical counseling.
Arrival to the point.
Personally, I am convinced that the tendency to misunderstand the nature of philosophical counseling is due to the ease with which some "experts" (I will call self-styled philosophical counselors) mix the words and advice Philosophical counseling.
need to distinguish clearly the philosophical counseling from Counseling philosophical: it refers to a universe of "psychotherapy soft", particularly in Anglo Consolidated characterized by a tendency to "hybridize" psychology with philosophy.
Now, we must admit that this hybridization can be very dangerous, as psychology has for quite different from philosophy. Psychology, once analyzed the key causal reality, spoke about possible links at the bottom of the discomfort. Philosophy can not do any of this, if it is true that love for knowledge, and then characterized by a background free (Its all love, otherwise it would be called by another name ...)
If I'm not philosophizing, I do it to heal, because otherwise I'm looking for a drug, a sedative, a "truth maintenance" in a word, salvation. But this is not philosophy or religion, medicine (which are now the same thing)
There is nothing to be done, the lens is always a view of psychology and medical diagnosis where, once discovered the cause or causes of a disturbance, one works accordingly with the aim to heal and bring well-being.
The Philosophical Counseling, and is simply a variant of counseling psychology (or Rogers) and is not very dissimile dal Counseling esistenzialista
La Consulenza filosofica (Philosophische Beratung o Philosophische Praxis), invece, non ha a che fare con il counseling, con Rogers, Ellis o Franlk. Essa nasce quando il filosofo tedesco Gerd Achenbach apre il suo studio a Colonia nel 1981, molto critico nei confronti delle forme di counseling e di tutte le forme di psico-terapia (siano esse strong o soft)
In Italia, la prima e sintetica definizione di consulenza filosofica, è stata quella articolata dallo studioso e docente di filosofia morale, Andrea Poma: “La consulenza filosofica è la prestazione professionale di una consulenza da parte di un consulente esperto in filosofia a un consultante che liberamente e spontaneamente gliene fa richiesta”
This definition has limitations. Indeed, we are sure enough to be "an expert in philosophy" to the philosophical, do we not need philosophy to live on their skin and then be a philosopher if you really want to play the game like the philosophy requires, and not just limited to "apply" theories and knowledge. However, this definition is acceptable because it sketches the contours of which is "professional" and "philosophical."
In philosophical counseling is and philosopher, if we talk about psychology, it is spoken as one can speak of physics or astronomy, as a knowledge that can give you more awareness of themselves and the world, but not as a tool to get results etc..

If you want reliable info on philosophical counseling go to the website of 'Phronesis Association (there is also a free downloadable PDF magazine of the same name)
http://www.phronesis.info/HomePubI.html

And, even better, if you know you go on the German site Achenbach
http://www.achenbach-pp.de/

Thank you!

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The founder of philosophical counseling

If philosophy is stiff in itself, if it persists in its self-affirmation devoted to tradition, if it keeps itself locked in, then he can not let go and be at the cose. In breve: se teme i pericoli - a cui certo soccombe, ma nei quali solo può giungere a se stessa – è persa. Persa in quanto spirito vivace che non è rimuginare tra sé, ma, secondo l’uso hegeliano, è la forza di essere presso se stessa nell’altro.
G. B. ACHENBACH [1]

[1] G. B. Achenbach, La consulenza filosofica. La filosofia come opportunità di vita , Apogeo, Milano 2005, p. 50