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.
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 รจ stato poi pubblicato come articolo intitolato ‘Consulenza filosofica
come filosofia speculativa ’, sul numero 4 (Aprile 2005) della rivista Phronesis.
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 รจ stato poi pubblicato come articolo intitolato ‘Consulenza filosofica
come filosofia speculativa ’, sul numero 4 (Aprile 2005) della rivista Phronesis.
0 comments:
Post a Comment