This dissertation critiques both the existing theoretical conceptions of philosophical counselling and accounts of its practice. It also compares philosophical counselling with psychotherapy in order to point out the fallacy of the argument that philosophical counselling is radically removed from all forms of psychotherapy. It then presents and defends a four-stage model of philosophical counselling that captures the best conceptions and reports of practice, one that is more comprehensive, more positive (as opposed to the more common characterization of what it is not) more explicit, and more definitive in its conceptualization than any that have been offered in the philosophical counselling literature thus far. Furthermore, this model addresses more of the actual needs of potential clients as they are highlighted in descriptive accounts and case studies, and conforms more closely to justifiable normative criteria of what ought to constitute practice in philosophical counselling than any of the currently existing models. The final chapter highlights those areas in which philosophical counselling is superior to the approaches found in psychotherapy, and explores the benefits of philosophical counselling over other forms of counselling.

This dissertation critiques both the existing theoretical conceptions of philosophical counselling and accounts of its practice. It also compares philosophical counselling with psychotherapy in order to point out the fallacy of the argument that philosophical counselling is radically removed from all forms of psychotherapy. It then presents and defends a four-stage model of philosophical counselling that captures the best conceptions and reports of practice, one that is more comprehensive, more positive (as opposed to the more common characterization of what it is not) more explicit, and more definitive in its conceptualization than any that have been offered in the philosophical counselling literature thus far. Furthermore, this model addresses more of the actual needs of potential clients as they are highlighted in descriptive accounts and case studies, and conforms more closely to justifiable normative criteria of what ought to constitute practice in philosophical counselling than any of the currently existing models. The final chapter highlights those areas in which philosophical counselling is superior to the approaches found in psychotherapy, and explores the benefits of philosophical counselling over other forms of counselling. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate

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The purpose of this study was to define Philosophical Counselling (PC) or, more specifically, PC as practised in South Africa. This was done through allowing South African philosophical counsellors to tell their stories about PC. The epistemological framework was that of social constructionism. The study involved a series of in-depth interviews with three South African philosophical counsellors. The major themes that emerged from the participants’ stories seemed to centre around: the existential need for the other; the conceptual need for the other; engaging with the other methodically; and caring for the other. While their stories largely resonate with current and overwhelmingly European and North American conceptions of PC, they also seem to provide a uniquely South African impetus to revise these conceptions. Moreover, the findings of this study may facilitate a dialogue between philosophical counsellors and their colleagues in related professions, especially psychotherapists. / M.A. (Clinical Psychology)

The purpose of this study was to define Philosophical Counselling (PC) or, more specifically, PC as practised in South Africa. This was done through allowing South African philosophical counsellors to tell their stories about PC. The epistemological framework was that of social constructionism. The study involved a series of in-depth interviews with three South African philosophical counsellors. The major themes that emerged from the participants’ stories seemed to centre around: the existential need for the other; the conceptual need for the other; engaging with the other methodically; and caring for the other. While their stories largely resonate with current and overwhelmingly European and North American conceptions of PC, they also seem to provide a uniquely South African impetus to revise these conceptions. Moreover, the findings of this study may facilitate a dialogue between philosophical counsellors and their colleagues in related professions, especially psychotherapists. / M.A. (Clinical Psychology)

Partendo dalla constatazione che il principio di disgiunzione regna tra i diversi ambiti del sapere, facendo perdere di vista l’unità del fatto umano, si propone, di rimando, una visione sistemica e complessa dell’uomo stesso, che può essere gestita adeguatamente soltanto tramite un approccio multidisciplinare alla questione. Indagando il metodo complesso proposto da Morin e mettendone in luce anche punti critici, si osserva come esso possa essere applicato alla filosofia, intesa come consulenza filosofica, trovando in essa un significativo approccio agli interrogativi esistenziali che caratterizzano l’uomo contemporaneo. Le considerazioni di Achenbach vengono lette, poi, infatti, alla luce dell’esperienza professionale dell’autrice. Si giunge così a concludere che la filosofia, se intesa come esercizio libero e costante del pensiero complesso, può costituire un valido strumento di dialogo e di ricerca della verità. / Starting from the observation that the principle of disjunction reigning among the different fields of knowledge loses sight of the unity of the human fact, proposed, in return, is a systemic and complex vision of man himself, which can be properly handled only by a multidisciplinary approach to the issue. Investigating the complex method proposed by Morin and also highlighting critical points, we observe how it can be applied to philosophy, understood as a philosophical counseling, finding in it a significant approach to existential questions that characterize the contemporary man. Achenbach's considerations are read, then, in fact, in the light of the professional experience of the author. This leads to the conclusion that philosophy, if understood as an unhindered and free exercise away from the complex thought, may be a valuable tool for dialogue and the search for truth.