All Comments on the Videos about Philosophical Practice

  • Gerald Hofer - A spiritual vision for Philosophical Practice

    Adriaan Hoogendijk 10.12.2015 19:51
    I love Geralds thoughts
    Gerald is not living only in his head, he is a rather a complete person. That is, I think, the reason why he thinks and feels more spiritually and why he asks for the reason of life to everybody, and not considering this question as worthless. I use to ask my clients, when I start with a short guided meditation in the beginning of a session, for what percentage their energy is in their head-region, for what percentage in their breast-region, in their belly/pelvis-region, and in their legs and feet. Many people seem to be walking heads before meditation, but when they will follow their desires (the call of their spirit!), they must find them in the belly/pelvis-region and not in the head-region.
     
  • Rosa Oliveira: Philosophical Practice in Portugal

    Rosa Oliveira 29.09.2015 11:40
    "Prática Filosófica" em Portugal
    Muito boa tarde, Maria Neves! Grata pela informação bibliográfica. É excelente que possamos ter acesso rápido na Web... Obrigada. Lerei com atenção! Suscitou-me grande interesse o artigo "Phenomenology of Dreams in Philosophical Practice". Até breve! Rosa Oliveira
     
  • Rosa Oliveira: Philosophical Practice in Portugal

    Maria Neves 28.09.2015 15:02
    Information
    Dear Rosa, You can find answers to your questions in my articles published in peer reviewed journals. Download at: fcsh-unl.academia.edu/MariaJoãoNeves (https://fcsh-unl.academia.edu/MariaJoãoNeves) Best regards, Maria João Neves Ph.D
     
  • Rosa Oliveira: Philosophical Practice in Portugal

    Rosa Oliveira 28.09.2015 10:10
    "Prática Filosófica" em Portugal
    [Here we will debate “Philosophical Practice” in Portugal. If you have interest, you can translate the text. I will «speak» now in Portuguese. Thank you!] Muito obrigada pela intervenção, Maria Neves. “A minha pátria é a língua portuguesa” como diria Fernando Pessoa. Nós diremos que nos expressamos em português (segundo o Acordo Ortográfico de 45, porque o actual é um atentado a uma língua com 800 anos) pelo simples facto de não dominarmos (ainda) de modo suficiente a língua inglesa para pensarmos com ela. Fazemo-lo melhor na nossa língua materna. Grata pela compreensão. O vídeo regista um breve momento, passado em Lisboa, no mês de maio de 2014 quando participámos numa Formação organizada pelo Gabinete Project@ - Consultoria Filosófica e orientada por Ran Lahav. Enquanto objecto-vídeo está finalizado. No que concerne ao conteúdo daquilo que se afirma tudo está em aberto. Porém, não se afirma, peremptoriamente, não existir investigação na área. Afirma-se, em resposta à pergunta de Ran Lahav, quais os desafios para a “Prática Filosófica” no nosso país e, nesse seguimento, se diz que um deles, seria a existência de mais investigação. No vídeo-entrevista não fica claro uma questão que nos parece prioritária clarificar para bem sabermos sobre o que é que estamos, efectivamente, a falar: o nosso interesse centra-se numa das formas da designada “Filosofia Prática”, a saber: a Consultoria Filosófica (CF). Ou seja, Lahav faz a pergunta usando o conceito “Prática Filosófica” e, as nossas respostas vão sendo debitadas no sentido da “Consultoria Filosófica”, não ficando bem explicito essa diferença, ainda que, haja uma breve alusão a trabalhos noutras áreas em Portugal. Ora, a "Consultoria Filosófica" será uma prática filosófica, mas a “Prática Filosófica” não é, obviamente, como sabemos, somente Consultoria, Assessoria, Aconselhamento… como vem sendo designada, nacional e internacionalmente. Está agora esclarecido (pensamos). Por conseguinte, em Portugal, em matéria de “Consultoria Filosófica” as questões urgentes a recolocar (recolocar, digo) são simples: 1. O que é uma “Consulta Filosófica”? 2. O que é que é filosófico numa “Consulta Filosófica”? 3. A “Consultoria Filosófica “ é uma profissão? 4. Se, a “Consultoria Filosófica” é uma profissão, onde está/qual é o Estatuto do Consultor Filosófico? 5. Qual é a formação necessária para o exercício/a prática dessa profissão? 6. Quais são as competências necessárias a um “Consultor Filosófico”? / Como se faz um “Consultor Filosófico”? 7. Qual é o código deontológico que fundamenta o exercício/a prática dessa profissão? 8. Quem exerce essa “profissão” em Portugal? 9. Quais são os métodos e as técnicas necessárias a esse exercício? E, é necessário um método? Porquê? Para quê? 10. Conhecemos “Casos de Consulta”? Onde estão documentados? Nenhuma destas questões é nova. Não estou a trazer aqui nenhuma novidade! Por exemplo, Filipe M. Menezes (Universidade de Coimbra) colocou estas e outras questões num artigo científico há muito tempo (atrás). Jorge Humberto Dias já o faz desde há décadas. Estão respondidas? Não estão! Maria Neves, o seu trabalho está há tempo nas nossas referências, mas ainda não nos foi possível estudá-lo com o rigor que exige. Por esse motivo, neste momento do processo, não podemos colocar questões específicas. Ainda assim, neste momento inicial ao estudo do seu trabalho, surge-nos a dúvida mais genérica possível: 1. O que é que é filosófico no seu método? 2. Que tipo de problemas/questões/assuntos lhe levam as pessoas à consulta? 3. Como e onde podemos conhecer os seus “Casos de Consulta”? Por “Consulta Filosófica” entendo aquela consulta que recorre a dois mil anos de Filosofia para compreender a questão/problema que a pessoa consultante leva à consulta. Nela podem, efectivamente, fazer-se uso de certas técnicas que não sejam, exclusivamente, filosóficas. Porquanto se, a Filosofia não pode fundamentar aquilo que se vem designando por “Consultoria Filosófica” então, estamos perante um embuste ou algo que será alguma coisa que ainda não sei identificar. Por exemplo: 1. Quais são as competências que um filósofo possui para interpretar sonhos? O que é um sonho para a Filosofia? 1.1. Como é que um filósofo sem formação em Psicologia, Psicanálise… (por exemplo) acede, em contexto de consulta (filosófica) a conteúdos não conscientes? Há métodos? Quais? O filósofo faz Psicologia e/ou Psicanálise (mesmo que não o seja certificado institucionalmente) e usa metodologias filosóficas ou faz Filosofia com processos e ferramentas dessas outras áreas científicas? 1.2. O que é que e, como é que um filósofo alarga/estende/amplia/aprofunda a visão da pessoa consultante sobre o seu (dela) problema/questão/assunto e, consequentemente, sobre a sua (dela) vida? Obviamente que não estou dizendo nada de novo! Estou a afirmar, objectivamente, a necessidade urgente de se discutir no nosso país este assunto, porque há pessoas a frequentar “consultórios filosóficos”, em busca de compreensão e/ou solução, entendimento dos seus (delas) problemas, dilemas, indecisões… ou temos “resposta” para elas ou temos o dever filosófico de as remeter a consultórios de Psicologia, Psiquiatria ou quiçá outras que não cabem naquilo que designamos por ciência. Penso ser esse o nosso dever filosófico! Em relação ao Encontro previsto para o Algarve, como já transmiti a Ran Lahav, por motivos profissionais e geográficos, não posso estar presente. Seria interessante sabermos como foi para que possamos aprender com essa experiência. Muito obrigada, Maria Neves.
     
  • Maria Joao Neves: Interview and comments

    Maria Neves 26.09.2015 17:55
    Your Doubt
    Dear Maria Santos, I mut tell you I never studied psychology. The RVP© Method includes the Phenomenological analysis of Dreams, tested with a project approved by the BIAL Foundation in 2004, and hosted by the Laboratory of Sleep Cronobiology and Telemedicine of the Medical Faculty of the University of Lisbon. (If you still have doubts of the seriousness, or “if this is philosophy” I will be pleased to answer your questions) See an interview in portuguese TV here: vimeo.com/25548820 (https://vimeo.com/25548820) - Since 2005 the method is taught in a on line course by the International Association of The study of Dreams (IASD).
     
  • Rosa Oliveira: Philosophical Practice in Portugal

    Maria Neves 26.09.2015 17:48
    Some Data
    Dear Rosa, I agree with you that in Portugal we are not much updated on each others work. Now, with AGORA we can know each other. A big thanks to Ran and Carmen! Let me just say the following: I obtained my Ph.D degree in 2002 and I am researcher at Universidade Nova de Lisboa. So, you can not really say there is no research in these area in Portugal. However I agree that there should be more. I started my practice of Philosophical Counseling in 2006. Here the book of my method: Neves, Maria João (2009) Método RVP© (Raciovitalismo-Poético) Lisboa: Instituto Piaget. The RVP© Method includes the Phenomenological analysis of Dreams, tested with a project approved by the BIAL Foundation in 2004, and hosted by the Laboratory of Sleep Cronobiology and Telemedicine of the Medical Faculty of the University of Lisbon. (If you still have doubts of the seriousness, or “if this is philosophy” I will be pleased to answer your questions) See an interview in portuguese TV here: vimeo.com/25548820 (https://vimeo.com/25548820) - Since 2005 the method is taught in a on line course by the International Association of The study of Dreams (IASD). Dr. Jorge Barrientos came to study with me, for his Ph.D on María Zambrano, because I had already my Ph.D on her (Universidade Nova de Lisboa, 2002) and a method on philosophical practice based on her (the book just mentioned above). I am the only philosopher in Portugal integrated in the private healthcare system: artlabos.saudetavira.pt/outros-servicos-2/ (http://artlabos.saudetavira.pt/outros-servicos-2/) If you go to my page on fcsh-unl.academia.edu/MariaJoãoNeves (https://fcsh-unl.academia.edu/MariaJoãoNeves) you will see quite some articles on philosophical practice published in very respectable peer reviewed journals Next month there will be in Portugal the 1st Philosophical Retreat on Companionships organized by Ran Lahav and me: www.philopractice.org/retreat-portugal-2015 (http://www.philopractice.org/retreat-portugal-2015) Ran and I will continue to do Companionships on line. You’re very welcome to join us!
     
  • Maria Joao Neves: Interview and comments

    Maria Santos 25.09.2015 12:15
    Doubt
    I don´t know if this is Philosophy... I agree with this method, but in a psycological way. Congratulations!
     
  • Ida Jongsma: Interview and comments

    Linda lallouz 16.07.2015 15:47
    Filosoof hotel
    Hi My 13 year old granddaughter, my husband and I have just spent 9 days having a wonderful stay in the hotel you created. We went there because of the book "The Fault in our Stars" and ended talking about philosophy and reading and discussing the different quotations. What a wonderful experience for our granddaughter. It is very sad the hotel is goi g to be entirely changed. I feel it is a shame the uniqueness was not promoted. Having a holiday and being educated at the same time is wonderful. This special place will be destroyed. Fancy is not always better. We are lucky to have had the experience of the Filosoof Linda lallouz
     
  • Miram van Reijen - A stoic approach to emotions

    Mike 30.05.2015 11:25
    nature
    Dear Miriam, Michael Hampe has referred in an interview with Deutschlandfunk 14.5.2015 to the stoic opinion of nature as ruled by reason as leading to an ideological use of the phrase "DIE Natur". 1 do you consider emotions as belonging "zur Natur"? 2 what about leading life "close to nature" ? Mike.Roth@uni-konstanz.de
     
  • Albert Hoffmann - Using quotes in the Cafe-Philo

    Carmen Zavala 29.03.2015 15:48
    The problem of real life
    I agree with you, Albert, that although participants at an open philosophical café, sometimes say things out of place or even disturbing things, we should let them speak briefly, because this is part of reality. It reminds us that these people constitute a large part of society and if we do not integrate this fact and the kind of things being said, into our philosophical reflection then we are not philosophizing about the real world, but might rather be using philosophy to escape reality.
     
  • Ran Lahav - What is "philosophical" in philosophical counseling?

    Carmen Zavala 28.02.2015 11:57
    Systemic thinking= The core of Philosophy
    I hear with great satisfaction that the value of systemic thinking as the core of philosophy has been rescued in an explicit way again by you, Ran. After several decades where we philosophers were supposed to small-think on small issues by deconstructivists and other political correct light-thinkers in order not to be attacked and be called "fundamentalists" for thinking on the foundations of our systems of thoughts - you are here explicitly pointing out the very roots of philosophy: Systemic thinking. Yes, on the contrary what is called by the political (and some academic-) media "fundamentalism", are really ways of thinking that do not ground on any questioned / elaborated foundations, but just arbitrary believes of the leaders of some religious-political groups. And here we are touching an interesting point that will apparently be dealt with at the next ICPP: Are our thoughts a network of ideas based on some foundations that we might be partially aware of, or are we simply puppets of the language and mainstream ideas of the culture(s) we were grown into and there is no real system in our thoughts unless we artificially create one for academic recognition or some type of recreation?
     
  • Tetsuya Kono - "Traffic Control" in the philosophcal café

    Albert Hoffmann 22.02.2015 09:22
    Philosophical traffic
    I like this idea very much, that the facilitator of a café-philo does a sort of traffic control during the conversation: Don't interfere, as long as everything goes smoothly, let the people talk, take action only, if the discussion looses focus, or if there is a longer period of silence, or if some basic rules of civility are violated. What I do differently though, is that I definitely use famous philosophers and their texts to fuel the discussion. In this sense I would say, I am not only the policeman at the junction, but also a bit the gas station attendant….
     
  • Ora Gruengard: Hamlet and the Human Condition

    Albert Hoffmann 04.02.2015 03:27
    Confusion and ambiguity
    I think this is a very important idea, to accept confusion and ambiguity as aspects of human life, aspects, which not always have to be overcome. Connected with this comes the insight, that sometimes doubt and hesitation are not rooted in a lack of knowledge, but in the objective complexity of the situation.
     
  • Michael Noah Weiss

    Luisa de Paula 18.01.2015 10:37
    Philosophical Counselor/Philosophy PhD/Philosopher/
    Michael deals with a real key-point: trust. From the part of the world where I have grown up and live, Italy, I can tell that children still grow up in such a way that makes them mistrusting their perceptions and direct experience. This last one seems to be inaccessible without a certain stable definition, which, in my opinion, is the first step for dogmatism. In this interview it is very clear that trust is not just believing in something, but it is rather a way to take steps forward on a research path which is unique and virtually endless – even though trust is bound to a deep awareness of our human limits and to our search for what in this interview is not defined but just referred to as “something bigger than the self” to be find by direct experience. I agree when Micahel says that contemporary philosophical practices should not miss the op portunity to regain to philosophy the spiritual dimension that every human being needs to cultivate. And here, again, I find that trust is a key-concept. Trust is both a prerequisite and essential ingredient, a motivation and a reason for human evolution which is spirituality in itself, at least in the sense that the Greek-Roman-European culture has historically attached to this word. As Hadot has very well shown with regard to ancient Greek and early Christian philosophy, spirituality does not necessarily mean dogma and religious strong beliefs. On the contrary, spirituality might be complementary to a keen and open mindset and sensitivity. The problem with modern western society, both in its mainstream Christian and lay version, lays with the contrast that it set between all that is spiritual and based on perception and direct experience on the one side, and a purportedly rational truth which would instead be prerogative of science on the other side. As a result, mis trust in personal experience and subjective sensitivity underpins modern psychiatry and psychology. Psychiatric and psychological knowledge is based on parameters which the person is expected to adapt to by mistrusting her or his own feelings and perceptions, which tend to be seen as lower-degree faculties with respect to external criteria of rationality. Feelings have to adapt to the mainstream and the-same-for-all parameters of rationality, otherwise they are suspected to make the person sick, and in fact it is what happens to those who do not feel to adapt to the already-felt-and-defined feelings, emotions, and states of mind. We are implicitly asked to feel in a given way in order to be seen as “normal” and balanced people. In Plato's Phaedrus, by opposite, the one who is eager for truth and knowledge has to gradually learn to trust his own feelings, even at the cost of turning mad: madness is one of the way to a truth which cannot be but personal, embodied, and perc eived by experience. Contrary to what we often learn at school, in the ancient world logos was cultivated through imagery, bodily experience, feelings, emotions. The development of logos itself required that inner images and perception were to be trusted. But modern philosophy has started with a fundamental distrust in perceptions and imagery: think about the end of Giordano Bruno who had developed such a wonderful dynamic imagery as a means to improve awareness and mental capacities! But in the XX century neuroscientists have found out that spiritual meditation does actually produce changes in our brain. In the meantime, as Western society seems to have forgotten its spiritual paths along with meditative techniques and practical wisdom, there are many who seek for their ways in Yoga and Buddhist meditation. I happen to have met many people who have recurred to meditative practices grounding in the far East in order to regain some familiarity with their own physical pe rception. This is fine, but I personally believe that each individual is historically, geographically and physically grounded in a given reality which makes up its cultural DNA. Because of my native country and my education, I personally belong to a culture which roots in ancient Greece and in ancient Rome and which is now moving towards globalization. I think and feel I belong to the logos tradition, but need to regain this logos in its deepest fullness... Originally posted on 05.01.2015
     
  • Helen Douglas: Interview and comments

    luisa de paula 18.01.2015 10:28
    RE: Helen Douglas: Interview and comments
    Watching and listening to this video again and again.... I would like to stress and restate in my own words some very important points Helen makes which we should focus on, deepen and work out. Not losing sight that thinking better and acting more strongly are interdependent. Our present world desperately needs to think; only our thought can live in the face of what we do and how we act. Anything else is rumor at best, and – alas! - normalizing, disabling, self-referential bad psychology in most cases. Not pretending to understand the other (here in Levinas' wake). We are here far beyond the renunciation to explain and fix. We have reached the point that we must respect our philosophical claim of knowing that we cannot ever know what the human is. And we want to leave it open, not for abstract speculation, but for actual evolution – which is not progress, but t rial and error, ongoing experimentation (on Popper's track). Encouraging errors. I say errors and not mistakes as – inter alia ... Originally submitted on 17.11.2014
     
  • Michael Noah Weiss

    Mike Roth 18.01.2015 10:26
    RE: Detlef Staude: Interview and comments (2)
    touching life by broadening the mind interesting adventure!
     
  • Finn Hansen:Philosophy and the Art of Wonder

    Albert Hoffmann 18.01.2015 10:24
    Amazing astonishment
    This concept of philosophical practice is one of the most appealing to me: I also think that wonder, astonishment and awe are, what philosophy really is about, from its beginning to its end. There is a very nice formula invented by a Brazilian philosopher, Paulo Ghiraldelli Jr., which goes as follows: "Desbanalizar o banal". That means " de-banalize the banal". Philosophy shows us, how strange, mysterious, amazing the world around us is, how weird things are, which we normally take for granted, which we think are easy to understand. I also like the expression "community of wonder", which I would apply to the whole community of philosophers, the living and the dead…. Originally submitted on 10.11.2014
     
  • Roxana Kreimer: Philosophical Practice and Science

    Roxana Kreimer 18.01.2015 10:20
    Strawman of scientific research
    First, science not only studies "flocking behavior". Science can study any other behavior (even the behavior of examining our own lives), and other issues (besides behaviors). Second, you adopted a derogatory attitude when you've chosen the metaphor of "flocking behavior" of sheeps or birds (a kind of collective behavior with emergent properties for a group of animals, like the shoaling behavior of fish, the swarming behavior of insects, and the herd behavior of land animals). But human (both automatic and examined) behaviors have specific characteristics that are very different from those behaviors, so the derogatory metaphor is objectable. Third, studying human (both automatic and examined) behaviors doesn't imply the conformism that you seem to be assuming when you've established an opposition between "scientific description of human behavior" and "the questioning of flock behavior". Quite the opposite: empirical knowledge of behaviors and their characteristics offers us new tools ... Originally submitted on 29.10.2014
     
  • Roxana Kreimer: Philosophical Practice and Science

    Carmen Zavala 18.01.2015 10:17
    Social psychology = study of flock behavior
    I agree with you Roxana, that a philosopher should know not only what other philosophers have said, but should know about the history of humanity and human behavior as well as about evolutionary psychology and biology, etc. The more we know the greater is our perspective, and the intelligent counselee immediately notices if the practitioner has a broader background and he expect him/her to “know” more than him or at least different things than he /she does. Having said this, I do not think that social psychology or evolutionary biology can tell us much about love or other human issues. They tell us how most people behave when living in a flock, when not living an examined life. It is of course useful to know the criteria most people follow when choosing a partner to mate or when choosing a partner to live with, as it is important to know which mushrooms are poisonous, if I am going to pick mushrooms in the woods. I do not see nevertheless how it can be of major relevance while talking about ... Originally submitted on 28.10.2014
     
  • Kristof Van Rossem: Interview and comments

    Luisa de Paula 18.01.2015 10:14
    About the surface
    Dear Kristof, the role and sense you attach to the surface is quite unconventional and sounds provocative. In common usage surface, superficial and superficiality usually refer to people, actions, or perspectives which present themselves in such a way that their inner depth and meaning remain unrecognized and unexplored. Depth is philosophy’s natural dimension where it binds reason and emotion and is drive towards the nurturing of human potential and its multi-colored florescence. Ever since the Ionian philosophers search for immanent causes behind natural phenomena, philosophy has sought to broaden and deepen the human mind. I think it would be a mistake to renounce our familiarity with depth simply because it is so central to the discourse of psychology. There is no possible confusion between the depth of philosophy and psychology’s pursuit of the Unconscious, or whatever is assumed to be beyond the visible spectrum of our everyday life. And this just because the philosopher cannot ... Originally submitted on 26.10.2014
     
  • Helen Douglas: Interview and comments

    Vaughn Fayle 18.01.2015 10:12
    Assistant Professor, Antonianum University. Rome, Italy.
    Great video Helen. Your insightful, healing presence is just the kind needed in South Africa today. I will be sure that seminary professors teaching future ministers in South Africa get to know of your work and formative presence. As you spoke I thought of the book, "Inflected Language - Towards the hermeneutics of nearness in Heidegger, Levinas, Stevens and Celan" by Krzysztof Ziarek. I look forward to your new one on Derrida. All the best, Vaughn. Originally submitted on 05.10.2014
     
  • Oscar Brenifier - Who am I as a philosophical practitioner?

    Ran Lahav 18.01.2015 10:07
    RE: Oscar Brenifier - Who am I as a philosophical practitioner?
    Nicely said, Leon. It fascinates me to see how different practitioners share the same idea, although they implement it in very different ways. Oscar’s way of entering the counselee’s world is very different from yours, or mine, or Jose Barrientos’ (speaking on Agora in Spanish), and others, but although we are different from each other, we all seek to enter the counselee’s world. Originally submitted on 20.09.2014
     
  • Oscar Brenifier - Who am I as a philosophical practitioner?

    Leon DH 18.01.2015 09:27
    RE: Oscar Brenifier - Who am I as a philosophical practitioner?
    Thank you very much, Oscar and Ran, for this interview. Especially those who are furiously against Oscar's way of counseling should watch the video. My own way of counseling looks very different from Oscar's, so it is good to hear how related we are as to our motives, intentions, and to what we are actually doing when we are counseling. What you, Oscar, tells about entering the other's world: great! Originally submitted on 20.09.2014
     
  • Leon de Haas: Interview and comments

    Roxana Kreimer 18.01.2015 09:19
    RE: Leon de Haas: Interview and comments
    Hi Leon. I like the figure of the "guide". I understood that that guidance did not appear in the first session. That was the reason that moved me to ask you my first question. Originally submitted on 15.09.2014
     
  • Leon de Haas: Interview and comments

    Leon DH 18.01.2015 09:18
    RE: Leon de Haas: Interview and comments
    Hi Roxana, In the interview I say at one moment, that qua conversation all later sessions are like the first one. By that I refer to the way I do the counseling, i.e., it is about the guest telling her experiences at stake, and me intervening as her 'guide' in 'the landscape' of her experiences. Then, most of the time things happen to the guest. When we hit it off in our first encounter, the guest gets a feeling of the value of our meeting, and if so, she likes to come back again. By the way, I was not able to participate in the ICPP because of personal reasons. Originally submitted on 15.09.2014
     
  • Leon de Haas: Interview and comments

    Roxana Kreimer 18.01.2015 09:17
    What does she take?
    Hi Leon. I am not saying that the first encounter does not motivate your guest. I only say that I cannot find that in the video. It would be nice to watch one of your first sessions on youtube. I would like to know what does the person in the first session take for herself when she leaves, if the only purpose of the first session, as I understood, is to have a good feeling or raport with the person ( I find that very important). She may want to come back, or you would like to continue the philosophical investigation, but not for commercial reasons. By the way, I missed you in the ICPP. Originally submitted on 15.09.2014
     
  • Leon de Haas: Interview and comments

    Leon DH 18.01.2015 09:15
    RE: Leon de Haas: Interview and comments
    Hi Roxana, So you think the first encounter does not motivate my guest? What kind of feedback do you mean? My participation in the encounter implies feedback, I think. Maybe you think that feedback must be an explanation or an advice or something? And by the way, it's not my purpose that my guest will return for a second conversation; my practice is not a commercial service. If she returns, I will welcome here, but it's not my target in the first session (nor in any later session). The purpose in the first session is our mutual acquaintance. Originally submitted on 15.09.2014
     
  • Leon de Haas: Interview and comments

    Roxana Kreimer 18.01.2015 09:14
    RE: Leon de Haas: Interview and comments
    Very interesting how Leon focuses on the importance of a good relation in the first session. Nevertheless, I wonder why can a person be motivated to return if she leaves without having any feedback. Originally submitted on 14.09.2014
     
  • Ida Jongsma: Interview and comments

    Roxana Kreimer 18.01.2015 09:12
    In english and/y en español
    I liked very much the historical account of Ida Jongsma´s interview, although I don´t understand how can she teach to think if the counselee does not pose a problem. Me gustó el relato histórico de Ida Jongsma , aunque no se entiende cómo propone trabajar enseñando a pensar pero sin plantear un problema. Originally submitted on 14.09.2014
     
  • Kristof Van Rossem: Interview and comments

    Roxana Kreimer 18.01.2015 09:10
    Is it possible not to influence the councelee?
    Kristof Van Rossem talked about a method that several philosophical counselors promote. It can be resumed in Kristof´sentence: "I give them back socratically the thought that they create by their own. I don´t tell them if the argument is wrong, they say it, I just make questions". In daily practice, nevertheless, this is just one possibility. Often the counselee does not perceive that something is wrong and a question is not enough. Other speech acts can be used and it is neccesary to do so, giving information, new options that the counselee cannot deduce by himself. The counselor often influences the counselee with questions, because each question opens a conceptual space and shuts others. Originally submitted on 14.09.2014
     
  • Maria Joao Neves: Interview and comments

    Roxana Kreimer 18.01.2015 09:09
    Dreams and scientific research
    First I put my comment in english and afterwards in spanish Maria Joao works with dreams and that is a very interesting starting point. Nevertheless, I don´t agree with her consideration that dreams are a "shortcut", that they go "directly to the point". They may reveal important issues, but they don´t necessary do so. Because of scientific research about dreams, we know that many of them come from noises in the room and other trivial influences. She also suggests that a counselee dreamed that he swallowed his teeth and that represented that he "swallowed" the need to talk with his wife and have a good communication with her. But Maria´s interpretation presents no evidence to be specifying the cause of the dream, it is an a posteriori interpretation that emerges from confusing the literal and the metaphoric sense of the verb "to swallow". It´s the same mistake commited by Freud, that supposes that to asociate ideas reveals a causal relation, a mistake that Wittgenstein pointed out: (in ... Originally submitted on 14.09.2014
     
  • Leon de Haas: Interview and comments

    Laura Candiotto 18.01.2015 09:06
    RE: Leon de Haas: Interview and comments
    I really appreciate Leon's talk. The mood of the talk totally fit with the contents. Thanks! I love what Leon said about his own preparation to the meeting. I share with Leon the idea that the main task of the first meeting of Philosophical Counseling (but I can say the same also for other Philosophical practices) is the relation's establishment. Originally submitted on 14.09.2014
     
  • Maria Joao Neves: Interview and comments

    R Lahav 18.01.2015 09:04
    Maria Joao Neves: Interview
    I find Maria Joao’s idea fascinating – that we can reflect philosophically on dreams. After all, dreams are part of the person too. This is related to my work on first childhood experiences – reflecting on such experiences in philosophical practice can be very fruitful. The bottom line is this: In philosophical practice we don’t need to limit ourselves to reflecting on opinions and thoughts, because we can reflect on the person as a whole. Originally posted on 09.09.2014
     
  • Ida Jongsma: Interview and comments

    R Lahav 18.01.2015 09:02
    Ida Jongsma: Interview
    I find Maria Joao’s idea fascinating – that we can reflect philosophically on dreams. After all, dreams are part of the person too. This is related to my work on first childhood experiences – reflecting on such experiences in philosophical practice can be very fruitful. The bottom line is this: In philosophical practice we don’t need to limit ourselves to reflecting on opinions and thoughts, because we can reflect on the person as a whole. Originally posted on 09.09.2014
     
  • Kate Mehuron: Interview and comments

    Mike Roth 18.01.2015 08:52
    RE: Kate Mehuron: Interview and comments
    Very supportive! Throwing a light on destructing the hierarchic structure of counselling - a topic of Ran in Beograd. Thanks Mike Originally posted on 07.09.2014
     
  • Maria Joao Neves: Interview and comments

    Mike Roth 18.01.2015 08:50
    PD Dr.
    Congratulations to the two of you! A good addition to the Beograd Meeting Mike Originally posted on 07.09.2014
     
  • Ida Jongsma: Interview and comments

    Carmen Zavala 18.01.2015 08:49
    • Ida Jongsma: Interview and comments
    Ida tells us here that in the beginning (1986-1988) their group seemed to be more interested in how the mind works, how we think. Their interest was not focused on helping others through philosophical counseling. Interesting Originally posted on 30.07.2014
     
  • Leon de Haas: Interview and comments

    Laura Candiotto 17.01.2015 16:55
    Re: • Leon de Haas: Interview and comments
    I really appreciate Leon's talk. The mood of the talk totally fit with the contents. Thanks! I love what Leon said about his own preparation to the meeting. I share with Leon the idea that the main task of the first meeting of Philosophical Counseling (but I can say the same also for other Philosophical practices) is the relation's establishment.
     
  • Maria Joao Neves: Interview and comments

    RanLahav 17.01.2015 16:47
    Re:• Maria Joao Neves: Interview and comments
    I find Maria Joao’s idea fascinating – that we can reflect philosophically on dreams. After all, dreams are part of the person too. This is related to my work on first childhood experiences – reflecting on such experiences in philosophical practice can be very fruitful. The bottom line is this: In philosophical practice we don’t need to limit ourselves to reflecting on opinions and thoughts, because we can reflect on the person as a whole. (originally posted on 09.09..2014)
     
  • Ida Jongsma: Interview and comments

    RanLahav 17.01.2015 11:25
    RE: Ida Jongsma: Interview and comments
    I find Maria Joao’s idea fascinating – that we can reflect philosophically on dreams. After all, dreams are part of the person too. This is related to my work on first childhood experiences – reflecting on such experiences in philosophical practice can be very fruitful. The bottom line is this: In philosophical practice we don’t need to limit ourselves to reflecting on opinions and thoughts, because we can reflect on the person as a whole. (originally posted on 09.09.2014 at 09:20)
     
  • Ida Jongsma: Interview and comments

    Carmen Zavala 17.01.2015 04:01
    Its not only about helping others
    Ida tells us here that in the beginning (1986-1988) their group seemed to be more interested in how the mind works, how we think. Their interest was not focused on helping others through philosophical counseling. Interesting (originally posted on 30.07.2014 at 20:40)

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