Using Socratic Questioning in Coaching

Socratic questioning, a cornerstone of CBT, is as equally useful in coaching to raise awareness, promote reflection and improve problem-solving thinking. Padesky’s (Socratic questioning: Changing minds or guiding discovery? 1993) bifurcation of Socratic questioning, changing minds versus guiding discovery, is commented upon. The characteristics of good Socratic questions are enumerated, the pitfalls of experienced coaches’ over-reliance on intuition to guide their questioning is discussed and how continuing deliberate practice through, for example, providing the logical basis for sequencing questions can correct this ‘intuition bias’. Socratic questioning is demonstrated in a number of coach–coachee dialogues with accompanying commentary. Finally, it is emphasized that asking good Socratic questions is indispensable to the practice of effective coaching.     

Socratic Trees

The method of Socratic proofs (SP-method) simulates the solving of logical problem by pure questioning. An outcome of an application of the SP-method is a sequence of questions, called a Socratic transformation. Our aim is to give a method of translation of Socratic transformations into trees. We address this issue both conceptually and by providing certain algorithms. We show that the trees which correspond to successful Socratic transformations—that is, to Socratic proofs—may be regarded, after a slight modification, as Gentzen-style proofs. Thus proof-search for some Gentzen-style calculi can be performed by means of the SP-method. At the same time the method seems promising as a foundation for automated deduction.     

Intuition and the socratic method: Two opposed ways of knowing?

Socratic method and intuition are two ways of knowing commonly thought as opposed. The author shows how both ways of knowing can be linked in an education that has philosophy as its armature.An earlier version of this paper was presented at theWays of Knowing conference at Appalachian State University, and published in the proceedings of that conference. Lee S. Shulman's helpful comments at that time led to this revised version. I would like to thank Jim Garrison for comments and conversation on this topic. Any errors remain my own.     

The Unacknowledged Socrates in the Works of Luce Irigaray

In Luce Irigaray's thought, Socrates is a marginal figure compared to Plato or Hegel. However, she does identify the Socratic dialectical position as that of a ‘phallocrat’ and she does conflate Socratic and Platonic philosophy in her psychoanalytic reading of Plato in Speculum of the Other Woman. In this essay, I critically interpret both Irigaray's own texts and the Platonic dialogues in order to argue that: (1) the Socratic dialectical position is not ‘phallocratic’ by Irigaray's own understanding of the term; (2) that Socratic (early Platonic) philosophy should not be conflated with the mature Platonic metaphysics Irigaray criticizes; and (3) that Socratic dialectical method is similar in some respects with the dialectical method of Diotima, Socrates’ instructress in love and the subject of Irigaray's “Sorcerer Love” essay in An Ethics of Sexual Difference.     

Challenge me! Communicating in multicultural classrooms

The current study investigated the value of Socratic classroom communication (e.g., critical debate and challenging each other on content matters) among students from various cultures (clustered into Western Europeans, Eastern Europeans and Non-Europeans) and from members of faculty at an international university in Germany. Students from Western cultures where Socratic communication had been valued in the school systems reported a greater ease of engaging in the respective communication style than did Eastern European and Non-European students. Furthermore, we assessed how strongly the faculty valued the respective kinds of behavior. The results show that overall students underestimated the extent to which Socratic communication behavior was esteemed by members of faculty. In addition, faculty members perceived themselves to be more explicit about their pedagogical principles than they were perceived by students. Finally, the easier it was for students to show Socratic classroom communication, the more academically satisfied they were and the better their grades. The results are discussed with regard to practical implications and the internationalization of universities.     

Educating Citizens for Humanism: Nussbaum and the Education Crisis

“What (Whose) purpose does your knowledge serve?” In her book, Not for Profit: Why Democracy Needs the Humanities, Martha Nussbaum states the difference between a democratic education for citizenship and an education for profit, and draws attention to the current education crisis caused by an overvaluation of the latter over the former. An education for democratic citizenship aims to develop three key abilities: critical thinking, the capacity to understand and to transcend parochial attachments, and empathy. An education for profit, however, requires the training of specific skills in order to produce the economic growth of a certain group, company or country. While the first, in accordance to a Socratic education, focuses on the foundation of perennial structures of thought related to human dignity, the latter, following the sophistic model, simplifies these structures according to economic priorities. In this paper, I critically explore Nussbaum’s manifesto by reformulating two key arguments to show that: (1) education must always aim at creating knowledge, and (2) education must always be focused on the development of humanism as the greater goal, regardless of the emphasis on arts and humanities or on exact science.     

Critical thinking skills and reflective judgment development: Redefining the aims of higher education

Educators who agree that critical thinking and intellectual development are appropriate aims of higher education do not always agree on what constitutes good thinking. This study examined the relationship between two constructs that attempt to describe that aim: critical thinking as defined by the Watson Glaser Critical Thinking Appraisal and a stage model of adolescent and adult intellectual development described as reflective judgment. In a 2 × 4 design, 119 women students at four educational levels were matched on high and low extremes of critical thinking scores and were compared on the basis of their scores on the Reflective Judgment Interview.The results indicate: (a) a significant main effect for educational level: students at higher educational levels achieved higher scores on the reflective judgment measure; (b) a main effect for critical thinking: high critical thinking subjects out-performed low critical thinking subjects on the Reflective Judgment Interview; and (c) while low critical thinking subjects were homogeneously low in reflective judgment levels, high critical thinking subjects had significantly greater variability of Reflective Judgment Interview scores.     

Guided Discovery

Guided discovery involves a therapeutic dialogue that is designed to assist clients in finding their own solutions to their problems. An integration of problem-solving therapy and the Socratic method can help clients to develop their own coping skills. Problem-solving therapy provides a useful framework for helping clients to manage many of the problems they typically encounter. The Socratic method provides a useful therapeutic style to promote self-guided discovery and self-regulation. Strategies from the Socratic method can be used to guide the process of the therapeutic dialogue, while the stages of problem-solving serve as the structure for the content of therapy sessions. Therapy can be structured according to five main stages: (1) Help clients establish a realistic and adaptive attitude toward common life problems; (2) Define problems in terms of specific and realistic goals; (3) Help clients to generate a wide variety of coping options; (4) Guide clients through a process of rational decision-making in order to select the best coping options, and (5) Implement the plan and evaluate its effectiveness. A systematic series of questions can be used to facilitate the client’s self-evaluation of different problems, goals, and coping efforts. The process helps to promote client autonomy and self-guided action. When problem-solving therapy is integrated within the Socratic method, clients can learn to approach most problems in a logical, thoughtful, and self-directed manner.     

Epistemic Responsibility and Critical Thinking

Should we always engage in critical thinking about issues of public policy, such as health care, gun control, and LGBT rights? Michael Huemer (2005) has argued for the claim that in some cases it is not epistemically responsible to engage in critical thinking on these issues. His argument is based on a reliabilist conception of the value of critical thinking. This article analyzes Huemer's argument against the epistemic responsibility of critical thinking by engaging it critically. It presents an alternative account of the value of critical thinking that is tied to the notion of forming and deploying a critical identity. And it develops an account of our epistemic responsibility to engage in critical thinking that is not dependent on reliability considerations alone. The primary purpose of the article is to provide critical thinking students, or those that wish to reflect on the value of critical thinking, with an opportunity to think metacritically about critical thinking by examining an argument that engages the question of whether it is epistemically responsible for one to engage in critical thinking.     

Fostering critical religious thinking in multicultural education for teacher education

Religious diversity as a consequence of global immigration has become a cultural phenomenon of pluralism in society. The fear of indoctrination and the desire for religious freedom fuel the debate on whether to remove religion from school education. Freire’s Pedagogy of the Oppressed offers a positive perspective on the debate by calling attention to the pedagogy of religious education in the pursuit of religious freedom for all human beings. Rather than transferring religious knowledge to students, the challenge for religious education is to foster critical religious thinking in them. Unfortunately, many teachers lack the confidence to address religious issues, as well as lacking support in the professional development of critical religious thinking. Hence, this article proposes a tentative model for fostering critical religious thinking that might fit into a course in multicultural education for teachers.     

批判性思维对中国人创新观念与行为的影响

批判性思维是指个体基于良好判断、使用恰当的评估标准对事物的价值进行评估和思考的过程。尽管心理学家对它的研究时间并不长,但对这个概念的探索却从启蒙运动时代的笛卡尔就开始了。笛卡尔认为人们的很多知识都是建构在错误的基础上的,所以为了追求真理,最好的方法就是对现有的观念和认知统统加以怀疑,怀疑后才会发现并解决问题,从而达到促进知识发展和寻找确定性的目标,这种怀疑和质疑正是批判性思维的本质。Ennis、Facione等从20世纪80年代中期开始用心理学的方法确定了西方人批判性思维的特征,并从批判性分析能力、思维开放性和运用批判性思维倾向性三个方面衡量批判性思维。本研究计划包括4个系列实验:研究1是确立中国人批判性思维的结构;研究2是探讨智力、批判性思维与大学生创造力的关系;研究3是探究批判性思维与知识型员工创新之间的关系;研究4是通过对批判性思维的干预提升中国人的创新能力。通过这一系列的研究,找到批判性思维影响创新的机制,以及智力到创新行为之间的作用路径,从而使我们更好地理解培养批判性思维的价值,为党的十八大提出的万众创新提供理论支持。     

USES OF DIALOGUES AND MORAL UNDERSTANDING

In reflecting upon the Confucian, Socratic, and Zen dialogues, one is inevitably impressed with contrasting ways of moral thinking. For both theory and practice, apart from the more conceptual interest in rational reconstruction, it appears to be worthwhile to explore the function and significance of these ethical uses of dialogues with a view to drawing certain models or focal lenses for understanding the different dimensions of moral experience. With this limited aim in mind, I shall first present a general characterization of certain aspects of these uses, and then present considerations for their philosophical and practical significance.     

Socrates on Reason, Appetite and Passion: A Response to Thomas C. Brickhouse and Nicholas D. Smith, Socratic Moral Psychology

Section 1 of this essay distinguishes between four interpretations of Socratic intellectualism, which are, very roughly: (1) a version in which on any given occasion desire, and then action, is determined by what we think will turn out best for us, that being what we all, always, really desire; (2) a version in which on any given occasion action is determined by what we think will best satisfy our permanent desire for what is really best for us; (3) a version formed by the assimilation of (2) to (1), labelled the ??standard?? version?? by Thomas C. Brickhouse and Nicholas D. Smith, and treated by them as a single alternative to their own interpretation; and (4) Brickhouse and Smith??s own version. Section 2 considers, in particular, Brickhouse and Smith??s handling of the ??appetites and passions??, which is the most distinctive feature of interpretation (4). Section 3 discusses Brickhouse and Smith??s defence of ??Socratic studies?? in its historical context, and assesses the contribution made by their distinctive interpretation of ??the philosophy of Socrates??. One question raised in this section, and one that is clearly fundamental to the existence of ??Socratic studies??, is how different Brickhouse and Smith??s Socrates turns out to be from Plato himself, i.e., the Plato of the post-??Socratic?? dialogues; to which the answer offered is that on Brickhouse and Smith??s interpretation Socratic moral psychology becomes rather less distinguishable from its ??Platonic?? counterpart??as that is currently understood??than it is on the interpretation(s) they oppose.     

Intuition and the socratic method: Two opposed ways of knowing?

Socratic method and intuition are two ways of knowing commonly thought as opposed. The author shows how both ways of knowing can be linked in an education that has philosophy as its armature.     

Critical thinking as cooperation and its relation to mental health and social welfare

The purpose of this theoretical investigation was to examine critical thinking as a realization of human cooperation, affecting both mental health and social welfare. Although critical thinking contains a critical stance toward any asserted standpoint, such a critical stance appears, paradoxically, to have developed from cooperation and the shared goals of human beings. Moreover, although critical thinking has been seen in academic literature to be anchored on culturally developed rules and principles of rational dialogue as well as on effective learning methods, investigators have not interconnected critical thinking and human cooperation comprehensively enough. To solve the dilemma, we will use available scientific knowledge to examine how cooperation and socially shared goals are realized in critical thinking, especially in a critical stance. The view of critical thinking as cooperation places it ontogenetically and phylogenetically into a wider theoretical framework which also provides a novel perspective on mental health and social welfare. The deterioration of rational thinking in the context of mental disorders may be explained by failures of cooperation, which can contain epistemic distrust and an inability to mentalize the viewpoints of others. These features may clarify some causes why some contemporary dialogues and critical contributions are divisive in worldwide, especially in social media.     

Using Values Clarification in Counseling Settings

Values clarification began as a counseling tool. Raths's famous seven questions about values have their origin in Socratic questioning and also owe a debt to Emerson and Dewey. Numerous strategies have been developed for the learning of values awareness. Counselors have found the clarifying question helpful in individual counseling, and they discovered clarifying strategies useful in individual and group counseling. Furthermore, values clarification has been used successfully to personalize instruction. Finally, the counselor can take advantage of values clarification for personal and professional growth. The question of research in values clarification is addressed. Leona Tyler , in reaction to this article, recalls other techniques for values discrimination.     

Socrates on How Wrongdoing Damages the Soul

There has been little scholarly attention given to explaining exactly how and why Socrates thinks that wrongdoing damages the soul. But there is more than a simple gap in the literature here, we shall argue. The most widely accepted view of Socratic moral psychology, we claim, actually leaves this well-known feature of Socrates’ philosophy absolutely inexplicable. In the first section of this paper, we rehearse this view of Socratic moral psychology, and explain its inadequacy on the issue of the damaging consequences of wrongdoing. We then go on to provide our own account of the way in which injustice damages the soul, and then draw conclusions about how Socratic moral psychology should be understood.