Philosophical Counselling Reading Group [and Hodges' model]
The discovery of a reading group on philosophical counselling (PC), through University of Liverpool, continues to prove helpful; to utilise professional experience, that included counselling, family therapy, cognitive therapy in psychoses, and practical experience as a mental health nurse (in-patient and community). There is overlap with Hodges' model, but it's fascinating and rewarding to listen and learn from practitioners of PC. As noted before, I was aware of PC through two popular philosophy magazines. This time around we read:
Ran Lahav, “Philosophical Counseling and Self-Transformation,” in Philosophy, Counseling, and Psychotherapy, eds. Elliot D. Cohen & S. Samuel Zinaich, Jr. (Newcastle upon Tyne: Cambridge Scholars Publishing, 2013), 82.
Abstract
This paper presents my approach to philosophical counseling, which is geared towards self-transformation, and is inspired by important thinkers throughout the history of Western philosophy whom I call transformational thinkers. I take from these thinkers the realization that our daily life is normally confined to rigid and superficial attitudes towards ourselves and our world. This is because individuals’ everyday attitudes are based on limited understandings of life, which form what I call the person’s perimeter, or perimetral worldview. The goal of philosophical counseling, as I see it, is to help counselees transcend their constricted perimetral worldview, or in the language of Plato – to realize that they are imprisoned in a “cave,” and then to step out of it towards a fuller reality. A case study is presented to illustrate the two main stages of the counseling process.
I know there is the (biblical) phrase 'Seek and you will find'; but there is also the notion of seeing only what you seek, and missing other content - contexts. This is marked in beliefs and the development of delusional ideas.
Of interest to me, Lahav discusses (as indicated above) a person’s perimeter, or perimetral worldview.
We still hear how difficult it is for people to access help. I wondered (again) about referral pathways for PC? The nature of the person's problems that prompts them to seek help? Lahav acknowledges the complexity here. Speaking of 'prompt', of course now there is AI in the mix. Lahav points out how PC does not quite have the foundation and hence theoretical impetus (and rigour?) that Freud provided to psychoanalysis and psychotherapy.
PC is, however, to some extent a broad field: '... philosophical practice has come to include several different formats in which it is practiced: one-time workshops for the general public, philosophical retreats, long-term self-reflection groups, the philosophical café, and of course philosophical counseling'.
I wonder if philosophical counsellor's could have a role, post AI / agentic ai interventions. This could provide a step-down assurance, and be rolled into 'treatment / intervention programmes'. This could help retain the humanistic element of duty of care, underscore the person_al in care architectures/systems and provide a step-down - just in-case AI has missed, or upset something? The acknowledged strength of AI in not being subjective is balanced. Although evidence also points to misogynistic responses derived through what can be biased, and prejudiced learning sources: thus a reflection of 'society'.
In the introduction, more encouragement with reference to situated, a general map, and basic - fundamental aspects. There are (at least) two domains: 'the domain of philosophical discourse and the domain of everyday life and predicaments'.
Hodges' model was created to facilitate the FIRST approach in PC, the Critical Thinking Approach, with an associated subtype of Problem-Solving Approach.
It was also designed to help with the theory-practice gap. Lahav describes this in the how and what of philosophy and PC itself. I wondered to what extent if the approach of PC 'leave out the more important “what” of great philosophies.' then would a counselee be denied avenues to learning, as we may be drawn to specific philosophical schools of thought, and crucially reasoning?
The SECOND approach to PC is the Edification Approach. The author has adopted this second approach in practice.
Guess what? Yes, you've got it. Hodges' model can actually close a circle here. Or, more accurately help sustain the reflective, reflexive, recursive ... reasoning loop as needed. Another objective of Hodges' model is to produce reflective practitioners, critical thinkers and lifelong learners.
A take-away for me is the 'perimeter and the perimetral worldview'. A search for 'perimeter' here on W2tQ is null.^ I'm also wondering about transformation (in the title) and throughout the paper.
There may be an example here were a domain of Hodges' model can itself reflect the model, as in the Intra- Interpersonal domain below.
Lahav employs a case study to illustrate his thought and practice. The discussion really helped improve my reading and understanding of this.
INTERPERSONAL : SCIENCES
Psychology | Philosophy(-isms) | basic - fundamental |
case study | referral pathways |
orcid.org/0000-0002-0192-8965
