Socratic Irony and Argumentation

Argumentation - Socratic irony can be understood independently of the immortal heroics of Plato’s Socrates. We need a systematic account and criticism of it both as a debate-winning strategy...     

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.     

Reasonable Reconstruction of Socratic Irony in Public Discourse

Argumentation - Reasonable reconstruction of public statements is an essential component of civil discourse especially in contentious political contexts. This essay addresses the problems posed by...     

On Irony Interpretation: Socratic Method in Plato's Euthyphro

Socratic Method in the Euthyphro can be fruitfully analysed as a method of irony interpretation. Socrates' method – the irony of irony interpretation – is to pretend that Euthyphro is an ironist in order to transform him into a self-ironist. To be a self-ironist is to ironize one's knowledge of virtue in order to bring an intuitive and unarticulated awareness of virtue to mind. The exercise of the capacity for self-irony is then a mode of striving for the good.     

哲人的面具——从《游叙弗伦》看苏格拉底的反讽

《游叙弗伦》讨论的是虔敬,然而,要真正理解虔敬的意义以及虔敬在两位对话人身上的表现,苏格拉底的反讽是关键。何以认定对话中暗含苏格拉底的反讽?除了其中众多不可小视的细节,还可以从二人定义虔敬的整个过程中发现某些意味深长的标记。由于反讽的运用,虔敬问题变得更复杂了;反过来,借着对虔敬的讨论,苏格拉底的反讽也展示了它多层面的意义。     

Socratic Courage in Plato's Socratic Dialogues

This article considers Socrates's conception of courage in Plato's Socratic dialogues. Although the Laches, which is the only dialogue devoted in toto to a pursuit of the definition of courage, does not explicitly provide Socrates's definition of courage, I shall point out clues therein which contribute to an understanding of Socrates's conception of courage. The Protagoras is a peculiar dialogue in which Socrates himself offers a definition of courage. Attending to the dramatic structure and personalities of the dialogue, I will point out that Socrates does not commit to the definition and that the hedonism and the definition of courage are used to disclose Protagoras's confusion regarding virtue. Following one of the clues within the Laches I will turn to the Apology and indicate Socrates's conception of courage which is based on his awareness of lack of knowledge of death and his religious conviction that nothing will happen for the good in life or in death. Finally I will show that such conception of Socratic courage satisfies the criteria in the Laches.     

Questions as Interventions: Perceptions of Socratic, Solution Focused, and Diagnostic Questioning Styles

A videotaped psychotherapy analogue compared psychology trainees' (n = 67) and undergraduate non-therapists' (n = 115) perceptions of three theoretically derived questioning styles: Socratic disputation in Rational Emotive Behavior Therapy (REBT), solution focused questioning (e.g. the miracle question), and diagnostic interviewing. Non-therapists rated REBT and diagnostic styles more highly than psychology trainees. All subjects rated solution focused questioning more highly than both other styles, perceiving it as more collaborative and conducive to the client's independent thinking. The constructs of collaborative empiricism and solution focused cooperation are discussed in relation to findings. The study also compared psychology trainees' and non-therapists' Big Five personality profiles, a topic which has not previously been addressed in the literature. Psychology trainees were higher in Big Five Openness and Agreeableness than non-therapists. Openness was negatively associated with ratings for solution focused and diagnostic questioning styles, replicating findings of previous analogue studies, in which undergraduate subjects preferred straightforward approaches to therapy.     

Implementation and Evaluation of Evidence-Based Psychotherapeutic Practices for Youth in a Mental Health Organization

The current initiative and program evaluation study is a demonstration of the research to practice process in youth-focused psychotherapy. We collaborated within a community-university partnership to create practice and research infrastructure in order to develop, implement, and evaluate two new models of service founded on evidence-based psychotherapeutic practice parameters. The two new service models incorporated validated interventions to address behavior problems in elementary age children, and depression in adolescents, which were delivered in separate but similarly run intensive outpatient programs within a mental health setting. We utilized a rigorous training, technical assistance, fidelity monitoring, and outcome measurement strategy to promote the integrity and quality of services provided. The resultant programs were delivered with acceptable to high fidelity and effects on youth and parenting measures collected during program and from pre to post showed a decrease in targeted problems in youth and positive benefits for families. This initiative and program evaluation adds to the accumulating research-to-practice literature in children’s mental health.     

Socratic Persuasion in the Crito

Socrates does not use the Laws' Speech in the Crito principally to persuade Crito to accept his coming execution. It is used instead to persuade Crito to examine and work on his inadequate view of justice. Crito's view of justice fails to coordinate one's duties to friends and those to the law. The Laws' Speech accomplishes this persuasive goal by accompanying Crito’s earlier speech. Both start from the same view of justice, one that Crito accepts, but reach opposing conclusions. Crito cannot judge between the two appealing speeches. His understanding of justice is too confused for him to decide well how to help Socrates. His need to explain what happened the morning he visited Socrates will prompt him and others to examine this indeterminate view of justice. Socrates foregoes direct refutation because Crito will not abide that usual way of interrogation. Engaging in short question-and-answer conversation is not the only way to bring a person to aporia and the intention to examine oneself. Socrates does not here undermine his assertions in the Apology about his ignorance, lack of interest in teaching, constant philosophizing, and his belief that what he does is question, examine, and test those he talks to.     

Irony in psychoanalysis

Irony is a more important element of analysis than we generally recognize. First, verbal irony characterizes the discourse of certain patients who employ it as a defense, both adaptively and as a resistance, especially against the expression of intense affect associated with the transference. The frequent employment of irony reflects a significant character trait, an habitual mode of dealing with conflict. It is also a frequent manifestation of a particularly active self-critical faculty. Ironic employment of a "double audience" is also relevant to analytic technique. Second, situational irony is inherent in many aspects of psychoanalysis, as a process and a point of view. It implies the acceptance of the inevitability of conflict, ambiguity and paradox, never quite capable of perfect resolution. It emphasizes critical examination of mixtures of motives of both analysand and analyst, and it requires perpetual questioning of what might otherwise be taken as accepted doctrine, including the principles of psychoanalysis per se. An ironic stance requires some degree of detachment in conjunction with deep commitment, itself an ironic circumstance. Third, the capacity to understand and employ irony can be traced to childhood, relatively early in the course of development of speech and sphincter control; some of its early determinants are to be found in the anal phase of psychosexual development; it reflects as well the capacity to use certain early defenses and mechanisms originally described as characteristic of the dream work. Its later fate as a prominent feature of character is very much a matter of ego and superego development, including such components as intelligence, verbal skills, the capacity for joking and for play, i.e., controlled regression. Sources of identification in the family and the culture are of obvious importance. Finally, an understanding of irony has an important place in the theory of technique, especially with regard to transference and resistance. An ironic stance and understanding on the part of the analyst are valuable, even essential; but irony may become a questionable defense for him as well as for his patient.     

Psychotherapeutic Interventions and Processes

Cognitive behavioral therapy (CBT) has been one of the most influential developments in psychiatry ever. Since it was developed and introduced, a vast number of treatment protocols focused on specific psychiatric syndromes have been developed. Although this has benefitted many patients and advanced the field, CBT as a treatment with its focus on alleviating psychiatric syndromes seemed to have reached a plateau and a process-focus approach is now emerging within the family of CBT models. This represents a new form of idiographic functional analysis guided by models that integrate a coherent set of change processes. Here, I describe the foundations of this new approach to mental health, called process-based therapy (PBT) and discuss its scientific and clinical implications.     

Ethical Considerations in Psychotherapeutic Systems

Theoretical Medicine and Bioethics - In the process of individual psychotherapy, the client and the therapist work together towards clarifying the client's problems, unlocking vicious circles,...     

Recall and recognition hypermnesia for Socratic stimuli

In two experiments, we investigate hypermnesia, net memory improvements with repeated testing of the same material after a single study trial. In the first experiment, we found hypermnesia across three trials for the recall of word solutions to Socratic stimuli (dictionary-like definitions of concepts) replicating Erdelyi, Buschke, and Finkelstein and, for the first time using these materials, for their recognition. In the second experiment, we had two “yes/no” recognition groups, a Socratic stimuli group presented with concrete and abstract verbal materials and a word-only control group. Using signal detection measures, we found hypermnesia for concrete Socratic stimuli—and stable performance for abstract stimuli across three recognition tests. The control group showed memory decrements across tests. We interpret these findings with the alternative retrieval pathways (ARP) hypothesis, contrasting it with alternative theories of hypermnesia, such as depth of processing, generation and retrieve–recognise. We conclude that recognition hypermnesia for concrete Socratic stimuli is a reliable phenomenon, which we found in two experiments involving both forced-choice and yes/no recognition procedures.     

Systemically-Based Psychotherapeutic Techniques in Genetic Counseling

The uses of systemically-based psychotherapeutic methods in genetic counseling are discussed in the context of the origin of genetic counseling, the definition of genetic counseling, and the adjustments that one must make in order to implement these methods. Selected systemic methods which can be readily incorporated into genetic counseling are presented: use of genograms to explore family attitudes and beliefs about genetic risk, communications skills, and applications of family of origin work in genetic counseling. The need for research regarding the methodology and process of genetic counseling is presented with discussion of the need for theories of practice for genetic counseling.     

逻辑、理性与反讽——就《游叙弗伦篇》的解读与邓晓芒教授商榷

在柏拉图的《游叙弗伦篇》中,游叙弗伦欲控告老父,苏格拉底对其反讽、非难与劝阻。然而,以西方作参照系统来批判儒家“亲亲互隐”的邓晓芒教授却解读出苏格拉底“赞同甚至鼓励”游氏“子告父罪”。此种惊人的误读表明邓氏没能理解“苏格拉底的反讽”并误解了逻辑与理性。论辩表明,诸多西方哲人也都倾向或认同“容隐”观念,这也证明了批判者的“参照系统”的虚幻性。至于如何理解“亲亲互隐”所蕴含的伦理困境,那是一件生存论而非逻辑论证之画。     

When Self-Blame Is Rational and Appropriate: The Limited Utility of Socratic Questioning in the Context of Moral Injury: Commentary on Wachen et al. (2016)

In this commentary, we argue that a generally sound therapeutic technique—Socratic questioning—is ill-suited to address a common variant of combat-related emotional and psychological distress. Specifically, moral injury is a term used to describe a syndrome of shame, self-handicapping, anger, and demoralization that occurs when deeply held beliefs and expectations about moral and ethical conduct are transgressed. Importantly, moral injury can and often does result from instances of intentional perpetration. We contend that challenging the accuracy of self-blame in such cases is conceptually problematic and potentially harmful. Such an approach is based on a questionable premise—i.e., that self-blame and resulting guilt are inherently illogical or inaccurate. Though this is often the case, it is not invariably so. We briefly describe an alternate approach—Adaptive Disclosure—that allows for accurate and legitimate self-blame when warranted but also promotes the possibilities of self-forgiveness, compassion, and moral reparation.