Epimelia Heautou as Philosophical Counselling

Abstract

Philosophical counselling is practice aimed at alleviating suffering though the application of a range of philosophical skill and methods. Presupposing that critical investigation of one’s values and assumptions will be sufficient to bring about a meaningful transformation is presumptuous – both of the force of rationality, and the breadth of philosophy’s application. Self knowledge is a precursor to transformation, but not solely responsible for it. This appears to call the foundation of philosophical counseling into question. The ancient notion of epimelia heautou (care of self) attends to this concern. Care of self is a call to form a relationship of self with self. This is not a process of coming to know ourselves through reflection and analysis alone, but entails an active involvement with our very formation. I will argue that care of self is exemplar of philosophical counseling, in that it contributes to the understanding and practice of philosophical counseling in a way that significantly enriches it.     

Philosophical Counselling, Truth and Self-Interpretation

Philosophical counselling, Ran Lahav and others claim, helps clients deepen their philosophical self-understanding. The counsellor's role is the minimalist one of providing the client with the philosophical tools needed for reflective self-evaluation. Respect for the client's autonomy entails refraining from intervening with substantive moral criticism, theories, and methods; the client's ways of working out fundamental questions like ‘Who am I and what do I really want?’cannot be assessed by the counsellor in terms of their truth-value, but only in terms of whether they reflect the client's autonomous choice to express him/herself in a certain way. I argue that this view, which is informed by an anti-realist account of self and life-history, undermines the distinction between self-knowledge and self-deception. Once interpretive and criteriological free rein is given to the client, and once personal, pragmatic and aesthetic considerations take precedence over truth-value, then the way is left open to clients to generate the most morally convenient self-interpretation to suit their current needs. I defend the view that truth matters in philosophical counselling; more specifically, that there is a basic distinction between true and false forms of self-understanding. To do this, I offer a broadly realist account of self and reflective self-evaluation. If this is right, then philosophical counsellors shoulder a significant burden of responsibility in helping their clients achieve an accurate, defensible, action-guiding and truth-oriented self-understanding.     

Using Analytic Philosophy in Philosophical Counselling

ABSTRACT In the past decade, philosophers have started to use philosophical methods of counselling for everyday problems and predicaments, such as decision-making, inter-personal conflicts, occupational dissatisfaction, search for meaning, etc. This paper shows, on the basis of two case studies, how philosophical counselling can utilise analytic methods commonly used in academic philosophy, such as conceptual analysis. The paper also discusses the difference between philosophical counselling and psychological therapy.     

The 'Person'in Philosophical Counselling vs. Psychotherapy and the Possibility of Interchange between the Fields

This paper suggests that a basic distinction between philosophical counselling and psychotherapy is to be found in the conception of 'the person'that is inherent in each of the fields. Understanding this distinction allows not only for a more profound recognition of what is unique to philosophical counselling but also for a better view of possibilities of interchange between the fields. [1]     

Pastoral Counselling

The beginnings of the modern pastoral-care and counselling movement in the 1960s are reviewed, in particular, the attempt to integrate theology with the behavioural sciences, and the theories born of that integration with the practice of pastors and religious leaders. The developments of the last ten years are explored and the tensions of the movement analysed. Pastoral counsellors' contribution to counselling in general in the United Kingdom, and to pastoral ministry both here and overseas, is assessed.     

Youth Counselling

Youth counselling and advisory work takes various forms in various settings. Against a background of key trends affecting the lives of young people, the range of such services is outlined. Particular attention is paid to generalist youth counselling and advisory agencies, to guidance and support in the Youth Training Scheme, and to relevant work in the Youth Service. The importance of promoting autonomy, and at the same time responding to wider social and political influences on individuals and services, is emphasised.     

Counselling studies

It is proposed that a discipline of 'counselling studies' be considered as an extension of counselling and a contribution to social guidance. Likely features of such a discipline are suggested, including a focus on the individual person, interdisciplinarity, humanistic values, applied and theoretical dialectic, critical attitude and dynamic nature. Questions of suitable name, location and goals are considered. Some indication of possible contents is given in the article.     

Counselling in dyslexia

This paper is basically a report of personal experiences. In Part one I shall describe and comment on some of the things which are said and done when parents bring their children to me to be assessed for dyslexia; in Part Two I shall consider what conclusions, if any, can be drawn which are relevant to counselling in general.     

Buddhism and Counselling

The relevance of the principles and practices of Buddhism to the field of counselling is discussed. Buddhist techniques have already been used by the helping professions in many settings (e.g. Japan, Sri Lanka). The extension of their use to a wider range of settings, and to a wider group of clients, is both feasible and desirable. In addition to the obvious relevance of Buddhist techniques to clients who have a Buddhist background, it is argued that they have a wider applicability. As Buddhism espouses the notion of a productive and healthy lay life, it offers ways not only of dealing with problems and difficulties, but also of improving psychological well-being in general. Examples are cited of relevant Buddhist techniques and their application. It is argued that, once systematically evaluated, many of these could profitably be incorporated into the repertoire of techniques used in present-day counselling and therapy.     

Counselling for Tolerance

Tolerance is not neutrality, nor should tolerance in counselling be equated with a spiritual and emotional vacuum. Tolerance applies to style rather than stance, and a counsellor needs a conception of the ideal — broadly speaking, a moral position.
Originally proclaimed against religious and political tyranny, the political ideal of tolerance has in the twentieth century become confused with permissiveness, and is thus sometimes charged with generating many of the ills of modern society, including crime and family breakdown. Counselling has become the universal remedy, replacing punishment and compulsion.
The counsellor needs
(a) a view of human nature
(b) a conception of what is good for those possessing that nature.
Constants in the first mean there cannot be too much variation in the second. Society is varied and plural, so the counsellor must be non-judgemental, but while this means accepting the person , it does not necessarily mean endorsing the conduct.
A distinction is drawn between therapeutic and philosophical counselling; the latter considers a problem , where the former focusses on the client , but both may fall short of offering a holistic view. Counselling may also exacerbate some of the problems of modern life by too readily accepting the conditions which cause them. Some ethical problems raised by confidentiality and informed consent are discussed. It is concluded that the counsellor must be tolerant, but not morally ambivalent, nor a relativist.     

Executive Career Counselling

Executive career counselling is relatively new. Some of its implications are examined and a three-tiered approach by organisations is advocated. Executives are verbally fluent, and this highlights the importance of the 'opening paragraph' of words they use in counselling. Neuro-linguistic programming offers a useful set of tools to the executive career counsellor. Left-handedness, probably overlooked in most types of counselling, is briefly considered. However, counselling is not only about problems, but also offers executives a welcome chance to review their lives and careers.     

Transformation in Counselling

The view is put forward that counselling appears to be undergoing a transformation which renders the old distinction between counselling and therapy no longer meaningful or practical. This transformation reflects the psychic backdrop of our times; it has come about because the needs of people seeking help, as well as the needs of those counselling, have altered and developed. Increasingly, clients are acknowledging the need for radical change which involves exploration of all levels of their being. This transformative work, a moving across inner barriers and coming into wholeness, necessarily involves active awareness of spirit. Thus it is no longer possible to be a client-centred counsellor without being willing to address the spiritual dimension ofhuman-beingness.     

Responses to Marriage Counselling

The experiences of clients who received marital counselling from trained volunteer marriage guidance counsellors were investigated. Fifty-one clients from 42 marriages were interviewed and questioned about why they chose the agency, what expectations they held, what happened during counselling, how they felt about the counsellor, and what if anything was achieved through counselling. They were also asked how they had fared since. Rating scales were used after the interview to evaluate satisfaction with counselling, benefit from counselling, aspects of the counselling relationship, etc. The clients were also asked to do a card-sort of statements about counselling to determine what aspects had been valuable and disappointing. Some of the preliminary results of the study are presented and discussed.     

Counselling and Pain Relief

Health-care staff (e.g. doctors, nurses, physiotherapists, occupational therapists) frequently have to care for patients who suffer from conditions which cause crippling pain. Pain relief is part of such treatment. This article suggests how counselling, as a skill which every health care worker could acquire and use, may reduce the level of pain by helping the sufferer cope more effectively with it. Four principles of pain relief are considered: the therapeutic relationship; other sensory input; rest and relaxation; and the use of imagery. The discussion on pain relief centres on rest and relaxation and the use of imagery, based mainly on the work of Jung and Assagioli's model of psychosynthesis. Patients are encouraged to continue practising these pain-relieving techniques when counselling has ended. By so doing, they will acquire positive ways to escape from the world of nightmare in which sufferers from chronic pain are often held prisoners. An account is included of how a sufferer from trigeminal neuralgia benefited from one session in which imagery was used.     

Counselling in Medical Settings

The slow development of counselling as an alternative to traditional treatment within the medical model is described. Counselling in medical settings has its roots in the work of the Marriage Guidance Council and the influence of Balint towards psychotherapy. 10-30% of all consultations in general practitioners' surgeries are related to emotional distress, yet the adoption and rise of counselling is more patchy than widespread. The factors which have hindered its expansion in the past are discussed, and it is concluded that its development in the future will depend largely upon pronounced changes in public health policy.     

Counselling and primary prevention

Counsellors/therapists have much to contribute to preventionists concerning the social causes of individual distress. Such insights will lead to efforts to change society to reduce the environmental stresses, including racism, sexism, ageism and homophobia that lead to emotional problems in members of groups at risk. Political efforts by conservatives stress the medical model argument that all mental disorders are diseases or dejects of the brain and/or genes, thereby making social changes unnecessary. An alliance between counsellors and preventionists is necessary to oppose this personal defect position. The struggle for a more just and equalitarian society goes on. We must work together in this struggle.     

Counselling and Sex Therapy

Qualified counsellors do not necessarily feel competent to work with their clients' sexual issues. It is argued that the principles underlying good sex are the same as those which underlie good counselling practice. It is also suggested that sex therapy in the form of a behavioural exercise programme - whilst valuable in many cases - is not necessarily the only way of working with sexual issues, and that other therapeutic approaches merit attention.     

Counselling and academic achievement

The possible relationship between emotional difficulty and under-achievement and wastage is examined. Psychometric data is presented from a recent longitudinal study on university students which suggests that psychological and academic difficulty may be different presentations of similar core problems. Particular attention is paid to the interaction between the individual and the institution, and clinical illustrations are provided. It is concluded that psychotherapy and counselling may be the appropriate response to a proportion of students in academic difficulty.