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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] .

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[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.