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] .
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)
[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)
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