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Peter Raabe on philosophical counseling and psychotherapy

Embracing a distinction between philosophical counseling and psychotherapy procedures defined in the strict sense psychoanalysis is easy. But when psychotherapy is defined more broadly and embraces the many existential therapy, cognitive and behavioral, procedural differences seem to be overshadowed by the many substantive similarities

PETER B. RAAB, Theory and practice of philosophical counseling ¹

Peter Raabe in quello che può essere considerato uno dei primi manuali di consulenza filosofica ² , dedica un lungo e dettagliato capitolo al confronto tra consulenza filosofica e psicoterapie. Il consulente giunge alla conclusione che tra le due pratiche non esiste una grandissima differenza considerando che “alcuni approcci alla psicoterapia sono di fatto dichiaratamente filosofici” e che “i loro professionisti condividono la capacità di filosofare e possono essere assai abili nell’attingere alle filosofie occidentali e asiatiche per ispirare il trattamento dei loro clienti” ³ .Raabe, sottolinea come tutte le nuove professions, including philosophical counseling is no exception, have the need to demarcate its own domain, emphasizing, for example, their characteristics and their differences in relation to other industry practices ⁴ .

However, philosophical counseling can be clearly distinguished only by psychoanalytically oriented psychotherapy classic, and has more in common with other forms. Mainly to the fact that share some basic assumptions such as, for example, the importance of "active participation of the customer" and the rejection of any "perspective paternalistic-psychoanalytic " ⁵ .

So, with regard to the landscape of psychotherapy in the broad sense, for Raabe, there are no clear sufficiententemente able to distinguish the philosophical from the psychotherapist, outside the mere finding of fact that the former has a greater preparation in the field of philosophy. Also with regard to the customer / therapist , philosophical counseling can be clearly distinguished only by the classical psychoanalytic therapy.

The latter looks to score a " posizione di progetto ”, secondo cui non sono importanti tanto le ragioni che il cliente esprime, quanto quello che sta dietro a tali ragioni. Ad esempio, “se il cliente dice ‘sono depresso perché ho perso la fede in Dio’, il terapeuta, usando la ‘posizione di progetto’ eviterà di occuparsi del problema di Dio e cercherà invece di scoprire le dinamiche inconsce che stanno dietro questa depressione” ⁶ .

La consulenza filosofica, insieme ad altre forme di psicoterapia, assumerebbe, al contrario, una “ posizione intenzionale ", Which considers the client as" an autonomous person who is so influenced by his beliefs, desires and so on, but is determined not only by his unconscious " ⁷ .

Regarding the objectives, one notable difference lies in the fact that psychotherapists admit that it intends "to help their clients achieve a change for the improvement of their lives" ⁸ . The philosophical counselor, at least as we understand Achenbach, should instead be able to "resist the temptation to such an objective in the process of counseling" ⁹ . However, said Raabe, the change can only be an essential element of philosophical counseling, as this should not be declared openly.

The Canadian consultant, refers here to one of the basic elements of his conception of the discipline: it must have a clear and intentional educational purposes. This means that the philosophical, as it aims to "help the client achieve greater intellectual freedom and autonomy noetic" can not refrain from teaching "the skills and attitutini necessary to do so" ¹⁰ .

For Blacks Pollastri However, despite the similarities between philosophical counseling and psychotherapy schools, we can not forget that "all in one way or another, as essential to revive the use of 'strategies and techniques' of a psychological nature, which conversely appear to have systematically remain outside the horizon of the relationship of philosophical counseling, and all, though with different accents, take on the centrality of the 'misery' and conceptualize as a form of 'pathology' " ¹¹ .

1 See PB Raabe, Theory and practice of philosophical consuenza , cit., P. 126

2 PB Raabe, Theory and practice of philosophical consuenza , Apogee, Milan, 2006

3 Ibid, p. 103

4 Ivi , p. 89

5 Ivi , pp. 107-108

6 Ivi , p. 108

7 Ivi , p. 109

8 Ivi , p. 120

9 Ivi , p. 116

10 Ibid , pp. 165-166

11 N. Poultry Observations for a definition of philosophical counseling , in "Kykéion, 8, 2002, cit., P. 59

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The myth of the cave and philosophical practice

shown below some dell'interessantissimo intervention Jon Graziano Clayt of Phronesis (Italian Association for philosophical counseling) held at the IX International Conference on philosophical practice held last July in Carlisle, Sardinia.
This is a reflection of great interest because it can to center in the heart of what it is, not only one of the main difficulties of philosophical counseling, but also one of the greatest difficulties of philosophy, of course, from Plato on: the return to the cave.

In his mit or cave, which Ran Lahav often results as a metaphor for the practice of philosophy, Plato warns of this danger dell'irriconoscenza (ingratitude). The problem, in fact, is not to free himself from chains, is not 'being able to turn his head to see the light', says Lahav (1). The real problem comes later, when the prisoners of the cave are unable to recognize the prisoner freed. In the famous myth of the liberated prisoner coming out of the cave and he knows the truth of things, ie philosopher, once a 'tan' from the sun of truth, when part of the cave to alert and leave the others, it is believed, or rather, it is believed mad, laughed and then killed by the prisoners themselves! Socrates docet! Such a murder is natural and occurs because the prisoners are chained since childhood, and so obviously incredulous ch and there is another world outside the cave: They do not care to light some of the philosopher, they are much more concerned about their own shadows. Also do not forget that the philosopher, who returned to the darkened cave after contemplating the light of truth, not can clearly see, is how blinded, and looks awkward in his movements. It 's normal that the other prisoners they consider as a madman or a drunk. The philosopher practitioner is therefore not one who sees the light after the darkness of the cave: they could also be a mystic or a madman. On the contrary, the true philosopher is one who, having seen the light of the decision to re back in the dark, driven by a moral obligation.
The true philosophical life is not one that seeks the light, but what lies in darkness. So I think that is much more useful to teach a philosopher in the cave fall than to get out.
philosophy helps to get out of the cave, and the pr atic philosophical need instead to know how to fall. To exit the cave there are many ways, we are given it by philosophy, but also by the music, love, the madness itself.
To fall into the cave, however, the methods are useless. Philosophical practice so it can easily give up their own methods of philosophy. However, it must rely on skills, ability to that the philosopher must acquire.
Acquiring skills is equivalent to know adjust the view when, after contemplating the sun, it was decided to return to the darkness of the cave. Now, since I am convinced that in Italy (and abroad) for the next twenty years will still be possible to speak of philosophical practice from a professional point of view (either because the company is not yet ready to tolerate such a profession and because many of these philosophers are not prepared to 'get in the cave'), and since I consider myself fairly young, I'd spend the next years of my life to teach philosophers who wish to become practitioners, to prepare them to enter more easily into the cave. In that sense, my 'weapon' preferita rimane la provocazione.

(1)
Parole di Ran Lahav, durante un discorso al I Convegno Nazionale di Phronesis a Roma, il 26 febbraio 2005. Il discorso è stato poi pubblicato come articolo intitolato ‘Consulenza filosofica
come filosofia speculativa ’, sul numero 4 (Aprile 2005) della rivista Phronesis.

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philosophical counseling in Spain and South America

In Spagna [1] la Philosophische Praxis ha trovato un primo riscontro tra i membri del gruppo di ricerca ETOR [2] . Questo gruppo ha coniato il termine orientaciòn filosófica intendendo l’operare del consulente più nel senso di un’attività orientatrice, che non nel senso letterale di una “pratica consulenziale” e quindi “apportatrice di consigli”[ consejerìa ]. Il consulente diventa quindi un orientatore [3] e il suo ruolo è equiparabile a quello di un faro o di una bussola: fare luce e segnalare dove sta il nord e il sud.

Il consultante, grazie a queste indicazioni , può decidere sul da farsi, quale strada intraprendere e che tipo di risposta implement on its problems. In addition to naming guidelines us ón philosophical, talking about using asesoramiento or philosophical Consejería . Both terms can be translated with the Italian "advice" and, in fact, are used to indicate a benefit pr ofessional by an expert on information and advice on a particular topic (tax, employment, legal , etc.). orientación The term, however, is used The or often in education, so much so that in most schools This figure named Orientador . A leading figure for the theoretical framework in the context of English is to Jose Barrientos Rastrojo , currently professor and director of the first Masters in Pra policy philosophy (University of Seville) was the coordinator of the Forum Internacional orientación de Filosofía y Filosofía Practice (FIACOF) and organizer, together with Ran Lahav, an international collection of contemplative philosophy held in the summer of 2005, it also reminds to have been the author of the first guide to philosophical counseling English [4] .

To Barrientos, philosophical counseling can be understood in two ways: as a profession for help working through the analysis of the contents of conscious thought, or as a real discipline that "works on the basis of understanding philosophical " [5] .

Regarding the South America, it should be noted that, even before the philosophical counseling, has been imported and developed successfully l’esperienza francese dei caffè filosofici ; il primo in assolut o è stato quello del Buho Rojo in Perú , attivo a partire dall’aprile del 1998. Tuttavia, l’idea di Sautet ha trovato il consenso più vasto in un altro paese del Sudamerica: in Argentina . Qui, infatti, è presente il caffè filosofico con l’affluenza più elevata al mondo: situato a Belgrano , dal suo avvio, ha visto la partecipazione di ben 20.000 persone, con una media di circa 3 50 ogni fine settimana. Organizzatrice del caffè filosofico, dal 2003, è Roxana Kreimer, a graduate in philosophy with a doctorate in social sciences at the University of Buenos Aires. Roxana Kreimer always, was the first to deal with philosophical counseling and to open a private practice in Argentina in 1999. In his of Artes buen vivir [6] , Kreimer, speaks in terms of philosophy of art of living which is expressed in in all its fullness everyday life and in proximity to concrete problems such as those relating to employment, to the vicissitudes of love, pain and death. Particularly interesting also its critical reflection on the price of progress and, specifically, on the car as a real tool in the hands of modern mythology. How to write Kreimer, "Beyond its value in use, the car reveals a similar symbolic value to 'set of meanings that the horse was in the feudal world. In the context of a narcissistic culture, the car embodies a metaphor that converts the personal self in the principal value of life [...] " [7] .

---

[1] The following information relating to the philosophical counseling in Spain have been drawn from: Correspondence Jose Barrientos Rastrojo staff and from the site of the same, that is available on the Internet at www.josebarrientos.net

[2] ETOR-Educación, orientación y Tratamiento racional

[3] In Spain, this term is closely related to education.

[4] JR Barrientos, Introducción the asesoramiento y la orientación philosophical Ediciones Idea, Santa Cruz de Tenerife 2005

[5] See JR Barrientos, Violencia de género y orientación philosophical, in Violencia , Padilla Libros, Sevilla, 2005, pp. 175-193.

[6] R. Kreimer, the Artes buen vivir, Anarres, 2002. In 2005 the book was reissued by the publisher Paidos (in Argentina and Latin America) and with the publishing house IDEA, Spain, under the title Philosophy para la vida the Mayan

[7] R. Kreimer, El precio del progreso, visionabile in castigliano alla pagina web http://us.geocities.com/filosofialiteratura/ElPrecioDelProgreso.htm

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

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Ran Lahav: the goal of philosophical practice

In questo video, Ran Lahav , interessante teorico della pratica e della consulenza filosofica parla della sua conception of philosophical practice during the first national conference of the philosophical practice of Peru, held at the National University of San Marcos in Lima in February 2007.

Below the Italian translation. Some premises. Lahav when talking about "first vision" second window etc refers to the different conceptions of philosophical counseling. The first view is the conception of philosophical counseling as a work of clarification and language that is generally used within the nursing profession. The second vision, as stated by the Lahav, sees the philosophical counseling as a self-understanding. The third as a way of life. In some cases, however, I've added notes. The audio of the video, perhaps, is not great but at least the words of Lahav are great!

Thus, it has been to develop a new current of philosophical practice in which I was very active, but I'm sure that was not the only one. This stream was based on the idea that philosophy can not solve problems, in contrast, are the problems that can lead to life. It does not solve difficult situations, if anything, at times, difficult situations poses. According to the second view, the practice of philosophy, one should develop our self-understanding, be more aware of the key issues that we face in life. The point is that in everyday life we \u200b\u200bare all the time asking fundamental philosophical questions, not only in our thinking but also in our choices, our emotions, our hopes and desires.

Let me give a simple example: imagine that my best friend is dating a new girl, who has a new girlfriend, and spend three weeks before telling me that he has a new girlfriend and when I know I feel very offended. My best friend did not tell me anything about his new girlfriend? You could say that this is an emotion, right? I feel offended. But my feeling, my emotions, I really say something about what is friendship. My feeling says friendship means sharing personal information. So, although in theory and in thought, I never asked the question about what friendship is, in fact my emotion expressed a certain conception of friendship.
Our emotions, our behavior, our choices ... all the time, interpret the world are responding to deep philosophical questions, although we are not conscious.

last semester in Israel, my stidente an exercise in philosophical counseling, told me that the greatest moment of his life, which always thinks and always want that to happen Again, when it was in a football game, and won the Israeli national was ecstatic for him.
Now, if we go a bit 'deeper: the fact that this experience was for him

so beautiful, so much so that continues to think and hope that it is a real repeat his declaration of what is important in life. It 'a declaration of what is ecstasy: get out of their private and daily occupations. It 's very very precious, is what matters in life. It 'an answer to the question "What is important in life?", "What qualities are important to them?". It 'clear that what is not that simple.

must talk with the person and see what exactly is going on but now I'm doing very short examples so that when we go home after this conference and maybe do one thing or another, like standing in front of the television and see a movie or pick up the phone and call the girl or the boy or his wife or decide: Why not go to the beach tomorrow to relax, to have a day of relaxation?

So then, in agreement with this view, at this time we are asking fundamental philosophical questions. We are constantly making statements about what is important in life, what is friendship, what love is, what it means to be free, what is ethical and what is not ethical, not in theory but in thought and behavior that many times we are not aware.

Allegory of the Cave Plato is a wonderful allegory. We all live in a cave in a cave in part personal, part of a culture. These are limitations, certain patterns of thought, feeling, preferences.
According to Plato the aim of philosophy is not to make life more comfortable in the cave, as required by the first vision of philosophical counseling (Ran Lahav, here refers to the conception of philosophical practice nursing as a profession and therefore attributable to the treatment paradigm, ed.)
sigur that I have studied all this allegory. The goal of philosophy is not fix these shadows and make them more comfortable for our lives, not to solve problems in the cave but neither is the second window (of philosophical counseling) that is: to understand my cave.
In the second vision of how carefully I place my cave, statements, conceptions of behavior.

The aim of philosophy, and this is the third view (the practice of philosophy, ed), you get out of the cave, have a greater life of this cave. Transcend what they are, go far beyond what they are.

This is an incredible view, is not it? It may not be practical, it is so high but I think this is the goal that the practice should be philosophical.

I believe that the practice of philosophy, according to this third view, seeks to rise, to bring a little 'out of the cave, you can liddove. This is what is called wisdom or some people even use the word "Building". This is what I'm investigating now, this is what is important to me now. The terza visione include la seconda visione.

Devo capire la mia caverna per poter uscire da essa. Però (la terza visione, ndr.) va oltre la caverna e consiste nell' accorgersi di una cosa: che l'obiettivo è vivere una vita più grande. Se il mio obiettivo è uscire dai miei limiti, dalla mia caverna, allora la Pratica filosofica non è una professione, non è qualcosa in cambio di cui ricevo del denaro. E' un modo di vita, un modo di essere.

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philosophical counseling in Israel

La Consulenza filosofica è approdata in Israele nel 1989 con la fondazione del Center Sophon , diretto da Shlomit Schuster that, after meeting Ad Hoogendijk in the Netherlands, decided to undertake the consultancy activities in his country. Sophon
The center, among other activities, also offers a free telephone service first-aid to existential problems and ethical dilemmas. In addition to Schuster, also Avshalom Adam, Lydia Amir, now Gruengard, Louis N. Sandowsky, Adva Shaviv, Israel and others have opened Shorek studies of philosophical counseling in Israel.
The conception of philosophical counseling Shlomit Schuster can be identified as " achenbachiana " Moreover, the very fact that Israel loves to call the consultant sua attività come Pratica filosofica [Philosophy practice] sta a indicare la sua intenzione di porsi in un rapporto di fedele continuità rispetto alla tedesca Philosophische Praxis .
Essa stessa comunque non rinuncia in assoluto ad utilizzare il più circoscritto termine “ counseling ”, in quanto, come ricorda, “ha la sua origine etimologica nel significato letterale, neutro, di ‘dare consigli’”.
Schuster riprende da Achenbach, ampliandola, anche la critica ai trattamenti psicologici e psicoterapeutici, soprattutto in riferimento alla loro potente influenza sulla società e sulle modalità d’intendere il concetto di malattia nei singoli individui.
She herself relates how, in some cases his advice, had to start from a preliminary work of " depsicoanalisi " and " dediagnosi ": it may happen that certain consultants think themselves exclusively under fixed medical-diagnostic categories (for example, may believe that they suffer from certain "complex", to be suffering from "performance anxiety" rather than manic-depressive). The work carried out by Schuster dediagnosi is nothing but a work of critical scaling of what the consultant considers as its psychological reality.
And so, for example, strip the myth of Oedipus by his Freudian interpretation to show that, in the end is, that is "simply a myth," can lead to a beneficial "liberating effect" on those who have always interpreted to his relationship with his father according to the psychoanalytic view.
Another very prominent figure at international level between the Israeli advisers is surely that of Ran Lahav, whose consulting business began in 1992.
One of the major factors that characterize Lahav, as well-known scholar of philosophical practices Miccione David, are the 'balance and coherence of thought.
addition, Lahav is the fact that a degree in psychology and philosophy makes its critical reflection on the comparison between philosophical approach to counseling and psychological approach is particularly thorough and worthy of consideration. For
Lahav, one of the central elements of philosophical counseling is the principle of 'interpretation of the vision of the world the consultant: that view is to be understood as something that is in the mind of the person or which directly influences the actual events. It rather is an abstract schema that interprets the structure and the philosophical implications of the concept that an individual has of himself and of reality. " According
Lahav, all people "constantly interpret their world, not simply through the beliefs and thoughts, but through their 'whole way of being', through their express' a certain understanding of the nature of the self, of what is important, moral, beautiful, of what are love, friendship, courage, and so on. " In his later writings and articles, Lahav stresses the need to make a critical reassessment of the practice of philosophical counseling . If, in fact, the advice is to be philosophical not only in name but also actually be able to waive any accommodative role: instead of "adapt to market demand," that is to provide answers and ad hoc solutions to the problems of the people, should do almost the exact opposite. Or "raise the intellectual and existential dissatisfaction [...]. Evoke fear and confusion [...] encourage an approach to the infinite complexity and richness of life. " According to Lahav, philosophy should serve as a critical conscience of society, and certainly not from "yet another cog in the social, for that matter, if so, the philosophical, as a" supplier of goods, would not be very unlike the therapist or from any "entertainer that aims to satisfy the desire for fun, or as the drug dealer who sells pills 'anxiolytic' to make people feel better, or the plastic surgeon who changes the noses of people to meet a certain narcissism, or the furniture that sells pieces of furniture to meet the needs of comfort. " For the turn of the Lahav
philosophical counseling might be in the direction of a Platonic conception, namely towards a contemplative philosophy ":" the practice of philosophy, the philosopher, is connected to our whole being. It awakens in us the desire to go further, towards a deeper level of our everyday things. Towards some kind of transformation that will open to a larger world outside the cave or, if you prefer, in the light. " Another Israeli
consultant, well known internationally, is now Gruengard . For
Gruengard philosophical counseling fulfilled its role when it presents itself as critical philosophy. The consultant is therefore to be understood as a philosopher, critic and anti-dogmatic able "to leave room for doubt, or even all'inspiegabile, all'indeterminato, all'impredicabile. But this is possible only by discarding the pretense of knowledge and the dose of certainty guaranteed by the exact knowledge to make way for the acceptance of their fallibility. In questo senso, il consulente filosofico eredita da Socrate non solo la coscienza di non sapere ma anche l’accettazione di questo non sapere. Come la stessa Gruengard ha ricordato nel suo intervento alla Sesta Conferenza Internazionale sulle Pratiche Filosofiche tenutasi ad Oslo nel luglio 2001: “Socrate era un ignorante come tanti altri, ma l’unico che pensasse di essere tale. Noi dovremmo prendere seriamente il suo coraggio di tollerare l’ignoranza. Non che egli non sperasse di imbattersi in qualche solida verità, ma impiegò piuttosto la sua vita in una lotta critica contro false credenze ed ingiustificati diritti nei confronti del sapere. Ciò dovrebbe illuminare ogni counseling filosofico che si riconosce come effettivamente critical. Thus, the same philosophical counselor 'critical' should perhaps adopt a more appropriate term, and certainly more modest, to show himself and his activities. " In short, if you were to find a motto for the philosophical critic, this motto would be: "is not necessarily so", that does not mean that A is always different from B or that what is believed to be the truth, it is in all respects.


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

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XI week philosophical philosophers do not ...

I take this opportunity to report an interesting event practical and philosophical, to be held in August in the highlands of Lavarone Trentino Alto Adige. Philosophical question of the week ... not philosophers year now in its eleventh edition.
Recipients of the proposal are not specialists but to all those who wish to combine their intellectual interests with a relaxing stay in one of the most beautiful and unspoilt landscapes of Trentino, taking the opportunity to reflect critically on some issues of great theoretical and existential significance.

Where: Lavarone (Trento), height 1200 meters

When: From August 20 to 26 2008

The theme: The disturbing charm of the Sacred

To download the brochure with the program of XI week philosophical ... non-philosophers :
go here.
For details, please contact Prof. Augusto Cavadi

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The ninth international conference on philosophical counseling

The year was 1994 when he was held in Vancouver, Canada the first international conference on philosophical counseling organized by Ran Lahav and Lou Marinoff. This year, Italy will have the honor of hosting the ninth edition of international conference: held in July in Carlisle (vd photo) on the beautiful island of San Pietro is located in the archipelago of Sulcis, south west of Sardinia. Speakers advice and some pillars of philosophical practice in the world: Norwegian Anders Lindseth, Ran Lahav, Petra Von Morstein, Blacks Poultry Louis Berra, Umberto Galimberti . The list could be added also the Israeli Gruengard Now, well known internationally, but still not in Italy.

For Info:

http://carloforte2008.blogspot.com/

http://www.carloforte2008.eu/

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philosophical counseling and therapeutic culture

The rejection of philosophical counseling ascribed all'alveo therapies should not be regarded only as a rhetorical formula. In his founding act the same Philosophische Praxis itself as a movement to break with the dominant therapeutic model in today's society which, in fact, the various therapies are an increasingly implicit celebration. But such a complaint has much to thinkers such as Michael Foucault, Thomas Szasz and the whole work of the anti-psychiatry in general.

Nella mia tesi, sopratutto per questioni di spazio, non ho trattato in modo specifico questi autori e studiosi, ad eccezione di alcuni accenni in un paragrafo.

Eppure la loro influenza sul mio lavoro è stata decisiva. I loro libri sono pozzi d'ispirazione e di riflessione continua.

Michel Foucault in particolar modo ha scandagliato in maniera profonda e nello stesso tempo dettagliata la controversia questione del potere delle istituzioni terapeutiche, rappresentanti di un sapere che nasconde e controlla i cosiddetti "anormali"(ricordiamoci che la nozione è molto labile come del resto è labile il concetto di normalità nel corso della storia umana).

Dunque, a mio avviso, alcune letture fondamentali tratte dall' opera foucaultiana sono le seguenti:

Storia della follia nell’età classica (I ed.1961, II ed.1972)

Nascita della clinica (1963)

Sorvegliare e punire (1975)

L'ermeneutica del soggetto (lezioni tenute al Collège de France nell'a.a 1981-82)

Di Thomas Szatz:

Il Mito della Malattia mentale

also missed the new conformism. Too much of psychology in everyday life Frank Furedi.

I think it is very important for people who are new to philosophical counseling critically reflect on the 'therapeutic use' of knowledge, it is also philosophical knowledge.

Indeed, all the more reason for us philosophers (yes philosophers! Achenbach because as he wrote, to overcome the shame of the philosopher is said to be a nice goal today) it is necessary to distance themselves from the idea that our knowledge is more rational or more neutral than others.

The speech then could be extended beyond measure ... What is the philosophical knowledge?

In my opinion, is not so much the content itself to make a philosophical knowledge (and so a speech concerning the ontology of Aristotle, rather than the Hegelian dialectic may not even be philosophical in this sense).

Everything is in the verb. philosophical learning is more than already be , and takes the form of an 'integration that makes the subject content.

is why I consider the creative as the philosopher par excellence.

But it also means destroying create ...

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philosophical counseling in Holland and Norway

The first European country that imports the Philosophische Praxis is the Netherlands.

Already in the late seventies, a group of students from the University of Amsterdam Central Interfaculty complained that there was a distance of academic philosophy in the personal philosophy. la philosophie Praxis found favorable conditions and then in 1984 some of those students graduated in the meantime, they organized a Working Group of Amsterdam for the philosophical practice.
One of the first issues addressed was the possible influences on the personal vision of the consultant were able to practice and theory, even unknowingly, on the client. Through the video recording of some experimental sessions you could then look like the philosopher consultant, often without even realizing it, tends to guide the discussion according to their conceptions.
What emerged from those observations to date reveals very interesting from the standpoint of philosophical counseling training: it is extremely important that the future philosophical counselor may be placed in a position to integrate their knowledge with a true philosophical circulation of the report, which at the level of specific training would amount to an internship.
the above mentioned working group subsequently founded the Association of Dutch practice of philosophy (VFP), which publishes a magazine dedicated to the philosophy and practice of Socratic dialogue organizes courses. Also in the Netherlands is the Pratocenter, an academic institution that carries out teaching and research in the field of Philosophy of Business.
In Holland, the first to open a consulting firm was philosophical Ad Hoogendijk. The Schuster describes his method: "He asks questions, not merely to clarify what is the problem of a person, but also makes clear the philosophical vision of the world that is, as it were, the cultural background of the problem. " But
Hoogendijk, which since 1990 works as a consultant for businesses and organizations, is often remembered for his contributions in the Philosophy of Management and in particular the Business Ethic.
Immediately after the opening of the first study of philosophical counseling in Holland, began to develop an interest in the new practice on the part of philosophers and scholars, some of which in turn opened the private practice. One of these scholars was Eite Veening. For the philosophical
Veening should only deal with people who have the "mysteries of conception, while in case of emotional problems, he recommend psychological help. In the conceptual puzzles also includes ethical and existential questions in the form of key decisions for life. Veening, in his practice, often uses metalogue (articulated and developed by the anthropologist and psychologist Gregory Bateson) as a tool able to "think about thinking."

The situation in which the feature can be particularly effective metalogue is typical of schizophrenic communication, the "double-bind" [double bind]. The double bond can be represented as a situation in which the communication of an individ against the other presents a contradiction between the level of explicit discourse (what is said) and another layer metacommunicative (gestures, attitudes, tone of voice). This inconsistency causes an internal conflict and confusion in the recipient of the message, which does not know what level to accept as valid, for one preclude the other. The metalogue is intended as a discussion on a subject particularly problematic where, in addition to the different positions of the participants, must be explained the structure of the conversation that is taking place.

In Norway, the first to open a studio, since 1989, Anders Lindseth was. Lindseth, always in contact with Achenbach, draws on hermeneutics of Hans-Georg Gadamer and Paul Ricoeur to develop the "principle of non-understanding" [Nichtverstehen] that he places at the base of its consulting activities. To come to another meeting is really necessary to abandon all claims to knowledge, any dogmatic position, whether scientific or religious. The Nichtverstehen refers to the epistemological significance of the feeling and essentially consists in an attitude of openness towards the other, regardless of the fact that he can say things away from our ideas or our understanding. The search for understanding is not possible to only if one ignores the fixity of objective knowledge and objectifying that rather than accept the diversity of the other, eventually standardize on the basis of its pre-determined models.
Lindseth critical psychotherapies in general and all forms of knowledge as a dogmatic claim to know that it is at their base precludes any possibility of "benevolent understanding" of the other. For several years, in Norway, the Norwegian Association for Philosophical Practice organizes training courses lasting two to philosophical counseling.

(from "philosophical counseling: history and patterns," Maria Devigili, Trento 2007)