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Taro Mochizuki,Peter Harteloh 강원대학교 인문과학연구소 2019 Journal of Humanities Therapy Vol.10 No.1
In this paper we reread the correspondence between Descartes and Princess Elisabeth from the viewpoint of contemporary philosophical counselling. Philosophical counselling as part of an emerging new paradigm of contemporary philosophy is defined as a client-centred dialogue in which trained philosopher helps a client identify the problem in his or her daily life, better problematise it, and conceptualise a solution if possible through dialogue. It is a kind of therapy in the sense that the philosophical counsellor cares for the soul of the client. We analyse how such fundamental elements as Raabe points out as well as other important aspects of philosophical counselling can be observed in the dialogue between Descartes and Elisabeth through the letters. Finally, we formulate our research questions regarding how to assess the quality of the dialogue, as well as the advantage and disadvantage of the counselling through correspondence compared to the face-to-face one.
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( Peter Harteloh ),( Taro Mochizuki ) 한국철학상담치료학회 2020 철학 실천과 상담 Vol.10 No.-
Regularly, the question on the quality of philosophical practice is raised. Practicing philosophers, policy makers, scientists and last but not least clients wonder how to assess the quality of philosophical practice. Professionals want to value the format of different practices and clients want to know what to expect from visiting a philosophical practice. Understanding the quality of philosophical practice is important for determining its value and its role in society. Quality indicators can provide such information. A quality indicator is not a norm or criterion. A quality indicator is a sign or signal evoking reflection on the structure and process of the philosophical practice and the outcomes of the philosophizing that takes place there. As quality is an abstract phenomenon related to the way or how a philosophical practice is, the quality indicator should inform us on “the how”of a philosophical practice. With respect to the philosophizing in philosophical practice, reflexivity seems to be essential for recognizing it as philosophy. Just like the color of a litmus paper points at the presence or absence of an acid in a solution, the presence or absence of reflexivity informs us about the quality of the dialogue in philosophical practice. Reflexivity deepens such a dialogue every time it is applied. When applied consciously by the philosophical practitioner it can be called intentional depth. This intentional depth determines the quality of a philosophical practice.
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Quality Indicators for Philosophical Practice
Peter Harteloh,Taro Mochizuki 한국철학상담치료학회 2020 철학 실천과 상담 Vol.10 No.-
Regularly, the question on the quality of philosophical practice is raised. Practicing philosophers, policy makers, scientists and last but not least clients wonder how to assess the quality of philosophical practice. Professionals want to value the format of different practices and clients want to know what to expect from visiting a philosophical practice. Understanding the quality of philosophical practice is important for determining its value and its role in society. Quality indicators can provide such information. A quality indicator is not a norm or criterion. A quality indicator is a sign or signal evoking reflection on the structure and process of the philosophical practice and the outcomes of the philosophizing that takes place there. As quality is an abstract phenomenon related to the way or how a philosophical practice is, the quality indicator should inform us on “the how”of a philosophical practice. With respect to the philosophizing in philosophical practice, reflexivity seems to be essential for recognizing it as philosophy. Just like the color of a litmus paper points at the presence or absence of an acid in a solution, the presence or absence of reflexivity informs us about the quality of the dialogue in philosophical practice. Reflexivity deepens such a dialogue every time it is applied. When applied consciously by the philosophical practitioner it can be called intentional depth. This intentional depth determines the quality of a philosophical practice
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