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
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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