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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] .

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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