Guidelines for Philosophical Counseling

We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of the human freedoms--to choose one's attitude in any given set of circumstances, to choose one's own way. --

The following questions and answers will serve as a brief introduction to philosophical counseling. They also provide some guidelines to what you might expect if you wanted to avail yourself of some free online philosophical counseling.

Frequently and Infrequently Asked Questions

What is Philosophical Counseling?

Philosophical counseling represents an archetypal human encounter. It's as old as the first humans who drew on their wisdom to listen sympathetically to others and offer useful, supportive, or guiding words. Father to son, mother to daughter, friend to friend: these were probably the first forms of counseling, the first scenes in which one human being used words to help another.

          Our experience of the world is shaped by our ideas, beliefs, values, stories and worldviews. In different ways and for different reasons, any one of these can become a source of trouble, causing one to suffer, be impeded, or fail to live well. In brief, philosophical counseling is the use of philosophical ideas, skills and virtues to ease suffering from the problems of everyday life.

Why has academic philosophy suddenly taken to counseling and practical consultation? Why now?

It's by no means sudden, more like a revival, a renaissance. Greek and Roman philosophy were thoroughly practical. Aristotle tutored Alexander the Great. Marcus Aurelius a Roman emperor took counsel from the Stoic Epictetus. Pythagoras founded a society that used philosophy as the basis of communal life. Seneca and Lucretius applied philosophy to people suffering from religious anxiety and emotional troubles. Plato thought the human race was nosos--"sick"--and offered philosophy as medicine. Epicurus, in a statement that contemporary philosophical counselors love to quote, said: "Worthless is the argument that does not alleviate suffering." Hellenistic thought was therapeutic to the core, as Martha Nussbaum demonstrates in Therapy of Desire.

           Boethius wrote the medieval bestseller, The Consolation of Philosophy, as a practical manual on death row. Renaissance philosophy, as James Hillman explains in Re--visioning Psychology, was a pioneering effort in imaginal psychotherapy. The philosophes of the Enlightenment practiced a form of radical social therapy, similar to 20th century writers like Erich Fromm and Herbert Marcuse. Nietzsche called philosophers physicians of culture. Philosophical counseling is present in Sartre, existential psychiatry and the anti--psychiatry movement of R.D. Laing; in medical ethics and business ethics; in Frankl's logotherapy, Assagioli's psychosynthesis, Freud's psychoanalysis, Jung's transpersonal psychology, Ellis's rational emotive therapy, and so on and so forth.

           Then in the early 1980s Gerd Achenbach, a German philosopher, stepped out of the shadows and announced he was offering his services as a philosophical counselor. Achenbach declared that the free exercise of philosophical inquiry, committed to no particular school and bound by no particular method, could benefit souls in need. This re--affirmation of the practical value of philosophy spread through Europe and North America, where it continues to evolve.

           Why now is not surprising in light of recent developments. Existential malaise and perplexity are growing. Science, as never before, is deconstructing the way we think of God, nature, and what it means to be human. Bioengineering is a philosophical earthquake, and in capitalist cultures that rely on the constant production of novelty, inner stability is difficult if not impossible to sustain. Postmodernism attacks all foundations and absolutes and scientific materialism causes spiritual depression (press here for article on this).

           Since the destabilizing effects of the attacks of September 11, 2001, in New York, large numbers of people are suffering from metaphysical vertigo. Overnight we have been plunged into a new mental landscape, pervaded by menace and dotted by terror. We are in the midst of what some call a "clash of civilizations." With so many landmarks lost or wobbly, philosophical counseling seems like a thing whose time has come.

How does philosophical counseling differ from other forms of counseling?

Philosophical counseling has many things in common with most schools of counseling, basic human qualities such as a talent for listening, caring for the other, relying on experience, special training, and so forth, but it is also unique in several ways: for one thing, it is ancient and draws on rich traditions dating to the Axial Age of Socrates and Buddha and Lao Tzu.

           Rooted in the wisdom traditions, it appeals to the highest mental functions--reason, intuition, and volition. It appeals to the active side of the personality and frames the counseling relationship as a special type of learning partnership. And it is based on learning practical, not just theoretical, skills; for example, it doesn't just discuss free will in the abstract but offers instruction on training the will.

Philosophy has a reputation for being abstract and analytic. So how can it help me deal with my painful emotional life? Anxiety, depression, bereavement, unhappy love life, and so forth?

Our feelings are inseparable from our ideas, beliefs, and values. Feelings are dramatic symptoms of hidden assumptions; by exposing these assumptions, we can change the way we feel and change our experience of the world. Emotions are part of the way we construct the world.

           A simple illustration, modified from a saying of Shankara the Hindu philosopher: I am walking through my garden and I see a snake. Automatically (magically, it seems), I feel fear. Upon closer inspection, I see that the snake is really a piece of rope. My fear disappears. This example proves that emotions presuppose beliefs and ideas; emotions are embedded in our worldview, part of the total construction we make of our lives from moment to moment.

           Take the "snake" story. The fear is grounded in a nest of beliefs and assumptions: for example, that the rope was a snake; that the snake was alive and dangerous; that it might bite me and cause pain, illness, or death; that pain, illness and death are bad things, and so on and so forth. Our emotional life is based on invisible roots, beliefs that can be brought to light, examined, questioned and changed.

Do I have to know anything about philosophy?

No, because counseling does not consist of theoretical discussions of philosophy. You don't have to be a psychoanalyst to profit from psychoanalysis or an artist to appreciate a work of art. Of course, you may and hopefully will learn something about philosophy if you get into this sort of counseling, but mainly for its practical benefits.

When I took Philosophy 101, there was endless talk about talk, words about words. That seemed excessive and distracting. Is this preoccupation with language part of philosophical counseling?

Philosophical counseling pays attention to language because language is not only crucial to understanding but shapes our experience. So, for example, words like patient, which tend to underscore the passive side of the counseling relationship, are suspect. Philosophical counselors try to use words that appeal to the spiritual autoimmune system (so to speak)--words that stress activity, freedom, autonomy, reason, wholeness and dignity.

What sorts of philosophical traditions do counselors use?

That depends on the counselor. Just as nobody practices art or makes music in the same way, so no counselors counsel in the same way. But as in music and art, there are traditions, styles, principles, skills and techniques that one must learn. Today's philosophical counselor can draw on a 25 hundred--year--old tradition of wisdom skills to help people get on with their lives. Contemporary counselors may draw on Buddhism, Greek thought, Chinese philosophy; they may have leanings toward feminism, psychoanalysis, Jungian therapy, logotherapy, psychosynthesis, rational emotive therapy, solution focused therapy, hypnosis, and so on. Whatever these personal leanings and preferences, individual talent, insight and experience will make the effective difference in any given case.

What is meant by "wisdom skills"?

Wisdom is philosophical knowledge applied to the art of living. Wisdom skills include thoughtful listening, exposing dysfunctional assumptions, drawing inferences correctly, getting clear on definitions, and so forth. Wisdom skills are the creative applications of philosophical ideas, techniques, and virtues to the problems of life.

Is philosophical counseling primarily a rational and critical activity?

If that means ignoring feelings, emotions and the irrational, absolutely not. However, philosophical counseling does place great faith in the liberating power of human reason, which it doesn't divorce from other cognitive capacities or from the emotional life. Applied philosophy, because it is practical, strives to be holistic. In the model I use, thinking skills are one of six types of skill. In addition, there is the study and acquisition of emotional skills, intuitive skills, sensory skills, interpersonal skills, and voluntary skills. (Press here for article on six--skills approach to philosophical counseling.)

What sort of person could profit from philosophical counseling?

In general, just about everybody could profit from working on their human skills: reasoning, detecting harmful assumptions, imagining alternatives, exposing self--defeating fallacies, valuing and training the will, and so forth. Philosophical counseling is not meant as a treatment for medical or psychiatric disorders, but rather to assist psychologically healthy people who are facing problems of everyday life touching on meaning, vocation, creativity, death, spiritual difficulties, relationships, ethical concerns, anomalous experiences, and so forth.

Is there one message you would single out from philosophical counseling?

We are a species with a genius for self--defeating behavior, but the good news is that there is a way out. It is possible to untie the knots we tie ourselves into. Of course, it may take a while; some cultures say we have to be reborn over and over again before there is hope of gaining the insights we need to achieve enlightenment. This may be unduly pessimistic, and I believe that with good will most of us whose hearts and minds are intact can learn enough to move ahead in the art of living. I am optimistic enough to believe that the adventures of experience continue after death. (Press here for articles on life after death. )

Could philosophical counseling be dangerous?

Awakening oneself from dubious assumptions and familiar habits of mind could be exhilarating but could also produce anxiety. One might experience what Socrates called aporia; that is, lose touch with familiar beliefs and the automatic reactions to life. This in turn may cause one to become disaffected from the "idols of the tribe" and the illusions of the common consensus. In Plato's Allegory of the Cave, there is always a moment of disorientation in moving from shadows into light, from mental bondage to the path of freedom. So there is a sense in which the struggle for personal autonomy is risky and the road to enlightenment dangerous.

           However, a more practical disclaimer needs to be repeated. People suffering from a psychiatric disorder should not expect philosophical counseling to replace appropriate medical treatment of their disorders. However, some such people might find philosophical counseling to be a helpful adjunct to their psychiatric treatment.

What credentials do you have for practicing philosophical counseling?

I have a Ph.D. in philosophy from Columbia University and have been teaching philosophy for over twenty--five years in several academic institutions (Marymount Manhattan College, City University of New York, Kennedy University, and New Jersey City University.) For the past ten years I have focused upon teaching philosophy with a strong emphasis on its practical applications to the art of living. I am certified in philosophical counseling by the American Philosophical Practice Association. At the same time, I am a long--time student of psychoanalysis, Jungian psychology, and other forms of psychotherapy, though I make no claims of practicing any of these disciplines. However, just as any good psychotherapist should have background knowledge of philosophy, so should a responsible philosophical counselor have background knowledge of psychotherapy.

Could you give some examples of how philosophical counseling works?

Approaches vary among practitioners (for more information, hit Links to Resources).

EXAMPLES -- The following are thumbnail sketches, all based on real counseling encounters. The problem is mentioned along with the suggested philosophical strategy. In counseling, philosophical ideas aren't defended in the abstract or for their own sake; they are always applied to concrete problems. Their purpose is to clear the path and open the way to greater human flourishing.

• A man believed that his neighbor always operated his lawnmower at dinnertime, deliberately to annoy him. As a result, he felt resentment and hostility and the sound of the lawnmower began to obsess him. Since there was no way to escape the obnoxious sound, he decided he needed to deal with his anger, and sought counsel. The counselor persuades him to consider the possibility that the mower was not mowing at dinnertime intentionally. (It was in fact a totally unfounded assumption.) Once the client forced himself to consider the possibility that the annoying action was not deliberate, the physical stimulus of the noisy lawnmower ceased to disturb him. The client's assumptions caused him to experience a physical stimulus as especially irritating. So in a sense, the anger was the conclusion of an argument with false premises. This is a simple example showing how philosophy can help moderate disturbing emotions: by exposing the false assumptions that feed the emotion.
• A woman was tormented by the inconsistencies of her lover. Sometimes he was kind and caring, other times he seemed cold and distant. The inconsistency increased her pain. A change occurred after suggesting that her pain was aggravated by unrealistic expectations. That expectation was fed by assumptions about the unity of the human personality. The breakthrough came when she saw it was unrealistic to expect consistency and unity. She considered the idea that persons are naturally multiple. Instead of seeing her lover as a unified person who was supposed to love her consistently, she practiced viewing him as an aggregate of mental traits and functions, (thus drawing on a Buddhist conception). Counseling here undermined an expectation that caused needless suffering. It's easier to moderate reactions to others once it is understood how inherently unstable an aggregate the normal personality is. By enriching her perception of the nature of persons, the client learned to accept the loving part of her lover and fretted much less over his deficiencies. This of course did not rule out that at one point she would decide his deficiencies outweighed his virtues.
• An aging man felt depressed because he felt he was losing his edge. Talented, functional, in good health, he still felt little enthusiasm for life. He felt depleted in the face of time running out. An idea about the nature of time from the philosopher Henri Bergson was introduced (time understood as duration). Losing one's edge may be inevitable with aging, but the richness and depth of experience of older people may compensate. In short, aging offers the possibility of a qualitatively deeper experience of time than does the experience of younger people. Every moment measured by the clock may be the same; but the depth of experience we bring to each moment can make all the difference.
• A shy young man who wanted to speak out in class and carry on more expressively at social gatherings felt uncomfortable in situations that called for him to exhibit his personality. So he turned to philosophical counseling. What was philosophical about shyness? Well, he soon realized he always assumed people were disposed to laugh at his inadequacies, an idea that was easily proven unfounded.

             His fear of being observed also proved to be based on unfounded assumptions. He saw this after considering the premise that most people are generally more worried about themselves than actively scanning others for their deficiencies. He also realized there was nothing he could do if people were observing him but much to be done about how he felt if they were. (For this a Stoic distinction was usefully applied.) Eventually he came to see that his shyness was the other side of a frank desire to be seen and admired. Instead of looking for causes of his shyness in the past, he faced the present assumptions that were fueling it. Once he found them to be groundless, he saw his behavior in a new light. This paved the way for new assumptions and new habits to take root.

• A woman struggled with guilt over paying attention to her own needs. She was taught to believe she was supposed to sacrifice herself for others, her children, her husband, her family and her friends. She never seemed to have anything left over to give to herself, which she was also taught to believe was selfish. She suffered because she lacked the tools to draw limits on her self--sacrifice. She lacked the concept that would allow her to put herself first. Philosophical counsel provided her with two wedges: the first was Nietzsche's notion of "healthy selfishness." The second was Kant's argument that we have duties to ourselves as well as to others. These ideas were used in discussion to help her reinterpret her situation.
• A person otherwise happy and able had uncontrollable shopping urges, and the debts incurred threatened the stability of her marriage. Her tendency to blame and condemn herself complicated the problem. Several strategies came into play for coping with this common problem. Once she learned to see that her behavior was the result of ruthless advertising strategies designed to make her a consumer she learned to reframe her buying habits as part of a culture, or spiritual, war. She also came to realize that just wishing to change her habit wasn't enough and that she had to take command of her whole life in new and skillful ways. Here the saving move was to shift from seeing the problem as social and spiritual, not just personal. By filtering her experience through the metaphor of "spiritual warfare" as opposed to the metaphor of "sucker" or "victim of moral flabbiness" she learned to see her problem in terms that were more engaging and self--fulfilling.
• A man had a near--death experience and for a short time experienced what seemed like heavenly love and bliss. When he recovered from the cardiac operation that led to this experience he found he was unable to adjust to his old life, which he now viewed as far removed from what he experienced in his near--death state. The contrast was overwhelming and depressing, and he wasn't sure if his near--death experience was some kind of diabolic illusion designed to wreak havoc on his life.

             In the course of counseling, this client found several ideas useful. The first was that the near--death experience was widespread and generally had beneficial aftereffects on most experiencers. The second was that the experience of dryness, disappointment and depression is often reported in the lives of the great mystics and spiritual masters, and might usefully be viewed as a necessary stage in one's personal evolution. The third idea that seemed to work to improve his state was to suggest looking for ways to reconnect with the inspiring part of his near--death experience through meditation, drawing and automatic writing.

  What sort of problems are you especially interested in?

  I believe that practical philosophy can address a wide array of non--medical life problems. Notice the types of problems addressed above, ranging from shyness and shopping addiction to relationships and spiritual emergencies. Personally, I am interested in problems of meaning, vocation, artistic liberation, relationships, self--development, strange and anomalous experiences, creative illness, religious quandaries, love and self--esteem, identity crises, death and its mysteries, and metaphysical depression. If I don't think I can be of any use, I will say so. It's a philosophical virtue to admit to one's ignorance, and one's first duty is to do no harm. Feel free to email me () to discuss a problem you're trying to deal with. I take no fees and give no guarantees. All exchanges are private.