Workshops and seminars

Lydia Amir, Israel
“Philosophers’ Experience of Philosophical Practice”
Philosophers practice philosophy in the consultancy, the organization, the classroom. This workshop/seminar is for practitioners who would like to share the experience they gained from practicing philosophy and, hopefully, to learn – insofar as it is possible at all - from the experience of others. The seminar will focus of three main questions:
1. Did the practice change your view of philosophy? How so?
2. Did it change your view of people? How so?
3. Did it change you? How so?

José Barrientos, Spain
“An academic experience on philosophical practice in the university of Seville: practice, theory and challenges”
This seminar aims to explore activities created for ETOR group (today (“Philosophical Practice: Subject, Suffering, Society” Research Group) and explain the basis of its phenomenological and hermeneutic method.

Dries Boele, The Netherlands
“Different ways to investigate an experience in a Socratic dialogue”
What to do, as a facilitator, after having written down the example? How to bring about an investigation? And in which direction? The transition from writing down the example to investigation is often not so simple. Moreover, there are different ways to start the investigation, with consequences for the rest of the Socratic dialogue. In this workshop I will contrast two of the most current ways: imagining oneself in the depicted situation versus the empathic way. Both approaches have their advantages and procedures. The choice depends on how you envisage the aim (or aims) of the Socratic dialogue.
An outline of the program:
. introduction of the theme
. investigating experiences of participants
. elaboration of the theme (if we have time) : . choosing a small example . investigating the example in two different ways . evaluation

Hans Bolten, The Netherlands, & Kristof van Rossem, Belgium
“Socratic questions : do they exist?”
Often in programs on coaching, practical philosophy etc., questions that are critical and aimed at examining underlying assumptions on statements of clients are called ‘socratic’ (f.ex. in the Dutch book of Veraart-Maas, Socratic coaching) . But is this (to be critical after all) denomination right? Does Socrates ask questions that you can rightly call ‘Socratic’ because they refer exclusively to him? Are his questions ‘typical’? Or is this reference to the historical Socrates not essential? Do typical ‘socratic questions’ exist?

In order to find an answer to this question, we firstly will study some extracts from Platonic texts and then engage in a Socratic dialogue about this question. Maybe investigating the question “Does Socratic questions exist?” in a Socratic way, we will encounter some of them, we’ll see….

Jon Borowicz, USA
Seminar “The problem of instrumentality in practical philosophy”
Understanding practical philosophy as the cultivation of openness, its impetus is thoughtlessness. Socrates shows us that thoughtlessness is endemic to all organized activities in the public realm. In our time, instrumental rationality has often been identified as a main cause of thoughtlessness.
The seminar will pursue the question of how practical philosophy can be understood as a response to the thoughtlessness that is a function of instrumental reason and the application of technique. In particular, we will consider whether philosophy can be an antidote to instrumental rationality without itself being instrumental.

Oscar Brenifier, France
Workshop “How to develop philosophical competencies and philosophical attitudes during a group discussion”
A discussion will take place on a given theme, during which specific questions will be asked and requests will be made by the facilitator. The group will be asked to deal with those questions, but as well will have to analyze the questions, the answers given to them, observe and comment the observable resistances or avoidance strategies. From then, we will se how these problems can be overcome, we will examine the change of attitudes that are needed in order to fulfill the demands that are made.

Oscar Brenifier, France
Seminar “Analyzing the process of a philosophical consultation through the examination of a filmed session”
The video of an actual philosophical consultation will be projected for the participants. We will periodically stop the projection in order to collectively analyze the process occurring.
The participants will have to observe, analyze, compare, make judgments, produce hypothesis, bring arguments, give examples of their own work. But as well they will have to periodically make and answer questions in order to experience a similar process.
The idea is that everyone experiences how rigorous questioning and analysis is very challenging for the self, even though it provokes sometimes strong reactions.

Hans Gerding, The Netherlands
Seminar “Philosophical Practice and Experiences of Transcendence”
Questionnaire results have shown that experiences of transcending boundaries of time, space, ego, body, death and birth are massively reported in western countries. Such challenging experiences will lead subjects to (1) confront their previous held concepts of reality versus imagination, (2) change their concept of meaning, and (3) find ways of integrating these experiences in their philosophy of life. The response of physicians, psychologists and psychiatrists often is unsatisfactory. A free ‘philosophical space’ proved to be an effective tool for clients that want to discuss their (often not-sought-after) experiences of transcendence.

Giorgio Giacometti & Norma Romano, Italy
“Truth and falsity in day-to-day experience”
How each person experieces the link between truth and falsity in his or her daily life?
How this link can change owing to a philosophical practice?
What’s the difference between a so-aimed exercise practised among philosophical practitioners and a similar exercise practised with non-philosophers?
The main idea of the workshop is that the concept of truth can be discussed without going out of our day-to-day experience.
The practice begins with a dilemma “played” by the two conductors, goes on involving all the participants in a maieutical way and finally flows into a co-evaluation of the practice.

Jon Graziano, Italy
“Tools for professional training. The ‘Philosophical lunch’”
This session is directed primarily to philosophical practitioner trainers.
The 'Philosophical lunch' is an excellent means of offering a group of philosophical counselling students the experience of managing a collective philosophical event. How to manage a philosophical discussion between a group of individuals, similar to that which happens in a café philo session, is, without doubt, a skill that the philosophy counsellor must acquire. The best method to learn any skill is through experience: on one hand, observing and participating in different instances of collective philosophical practices; on the other, taking the lead in conducting the flow of ideas and conversation from a group of, preferably, non-philosophers.
Consequently, every individual, school or association that offers a training course dedicated to the education of competent philosophy consultants, will come across the difficulty of organizing real ‘work experience’ opportunities for their students.
In this training context, the ‘philosophical lunch’ is a useful alternative to the often problematic organization of a series of meetings, with the chance to offer in a single occasion as many as, say, ten students the possibility to manage a philosophical group discussion between 4/5 people.
The ‘philosophical lunch’ is a useful didactic instrument and brings with it numerous benefits, from a psychological, social, political and financial point of view as well.

Horst Gronke & Dieter Krohn, Germany
Workshop “Suitable and unsuitable questions. Socratic philosophizing in specific contexts”
In different situational contexts (e.g. school, hospital, company) people deal with different problems. Grounded in this questions arise, of which some may be of a philosophical nature. Some will be appropriate for a Socratic Dialogue, some will not. How do we know? What are the criteria for the suitability of a question to be tackled in Socratic Dialogues?

Ora Gruengard, Israel
“Experience, Philosophy of Experience and Experience of Philosophy”
The assumption that philosophical counselors already have a shared body of knowledge is not justified by the experience of the last twenty five years. The common dominator among PCs is, perhaps, more verbal than conceptual, as they disagree about the nature of philosophy and have different approaches to counseling. Some experienced PCs, moreover, are more eager to tell about their satisfying cases than to discuss their less satisfying ones. That situation does not facilitate a real exchange of ideas and a philosophical treatment of controversial issues. Some practitioners and advocates of philosophical counseling seem, moreover, to dislike the very idea of criticism and disputes and prefer a "philosophy of experience" to any approach that has any traces of rational debates. The accumulation of shared experience is thereby prevented.
I propose to explore the experience of philosophy rather than to find shelter in all sorts of "experiential philosophies". I explain and illustrate my notion of "experience of philosophy" and its relevance to counseling. It includes rather than rejects confusions, dilemmas, controversies and doubts, as well as attempts to deal with them rationally. Instead of giving advice, instructions or "cookbooks" to perplexed students that do not know what counseling should be, I invite them, first of all, to try to become aware of their own philosophical experience and explore its relevance for their own practical problems. Their discovery of ways to apply it in their counseling can be a further step. If, on the other hand, they have not acquired any such experience and intend to rely in their practical work on ready-made "techniques", they should rather turn to another profession.

Thomas Gutknecht, Germany
Workshop "Zeiterfahrungen: Über die durchherrschenden Zeitlichkeit und Übungen zum Erlangen von Zeitherrschaft"
Es handelt sich um Reflexionen sowohl der "Selbstpraxis" und von Erfahrungen bei der Behandlung des Themas "Zeit" in der Erwachsenenbildung.

Leon de Haas, The Netherlands
Workshop “Wittgensteinian practice in personal coaching”
In my philosophical practice I use my phenomenological-Socratic method of counselling and coaching. I described the method in the book ‘De Socratische Coach’ (dutch). One aspect of the method is the logical investigation of the client’s thoughts and thinking movements. If, in a Wittgensteinian sense (PU, 116), philosophy is using certain words to comprehend the essence of things, then clients are often philosophizing while thinking in ordinary life. And if, in the same Wittgensteinian sense, philosophy should be a struggle against the bewitching of our mind through the means of our language (PU, 109), then, in philosophical counselling and coaching, the client and the philosopher should practice logical investigations into the client’s stories. First of all, the counselling philosopher asks questions, in order that the client pays attention to the ‘metaphysical’ use of words in his or her story. Then, the investigation consists of returning those words in the client’s story from their metaphysical into their everyday use (PU, 116). This process is a process of opening one’s thinking and one’s experiences.
In this workshop, the participants will exercise logical investigation, using real life examples of using ‘metaphysical’ language, as clients do. An outline of the program:
1. Short introduction into Wittgenstein’s notions of showing and description. Consequences of these notions for the counselling and coaching of the client’s thoughts and thinking movements.
2. In the group we choose the real life examples, preferably from the participants’ own experiences.
3. The participants exercise both discerning the metaphysical use of words, and investigating the use of those words. We do this in roll playing, in which we simulate situations of philosophical counselling.
4. We reflect upon the nature and the value of a Wittgensteinian investigation in personal coaching.

Kristina Halmø, Denmark
Workshop “A creative way to embark on a philosophical dialogue”
There are many factors at play when organizations need to change and initiate organizational development, i.e. viewpoints and attitudes. Many employees think it exciting whereas some are uncertain. Others are resistant while others are opposed to any type of change whatsoever and just want to get on with their job.
How can the facilitator articulate the conflicting views that will form the basis of the future dialogue? And how can the organization initiate a philosophical debate so that all participants feel motivated and take ownership of the issue?
Forum play is a method that involves participants in an animating and equal way. The objective of initiating philosophical discussion through forum play is the following:
• To articulate opposition, prejudice and assumptions
• To listen to different arguments and perspectives
• To motivate participants, to create curiosity and a good atmosphere for philosophical dialogue
• To practise thinking and taking decisions
• To chose a topic that is thoroughly prepared for philosophical dialogue
• To create an equal space
• To create confidence in the facilitator
Experience from beginning with forum play is that participants look forward to getting started. They are curious about the philosophical process and they have democratically decided on a topic.
The objective of the workshop is to try out forum play with the participants.
The aim of the workshop is for participants to evaluate forum play as a creative preparation for a philosophical dialogue. Participants will subsequently reflect on the play and evaluate its benefits.

Peter Harteloh, The Netherlands
Workshop “A Philosophical Walk as Spiritual Exercise or on Being ‘atopos’”
Philosophical practice originated in the 1980s when philosophers started counseling aimed at individuals, groups or organizations. Nowadays, there are many different forms of philosophical practice; a philosophical walk is one of them. It is a spiritual exercise in the sense of Pierre Hadot, one of the founding fathers of the discipline. In this workshop, I will first give a short introduction on walking and philosophy in general and on Hadot’s idea of the philosopher as being “atopos” (without a place) in particular. Next we will take a walk on the Leusdener heather. Just like Socrates and Phaidros we will look for the right spot to philosophize. Finally, we come back to reflect on our experience and discuss the role of philosophical walks in consultation.

Will Heutz & Leon de Haas, The Netherlands
Worskhop “Wisdom in action. The added value of philosophical practice in everyday life”
The seminar is a philosophical meeting about the added value of philosophical practice in everyday life, both in private lives and in business organizations. This meeting is a mixture of several forms of philosophical encounters; i.e., performance, dialogue, interactive workshop, and meditations. So, the seminar itself is philosophical practice, and its subject matter is about philosophical practice (reflections).
Will, Leon and the participants will reflect on that subject matter (the added value of philosophical practice in everyday life) through reflection on their own experiences in the fields of philosophical practice. These experiences will be called up and shown in and through the various methods of the seminar.

Sjoerd Hoornstra & Arthur d'Ansembourg, The Netherlands
“Socratic Intervision”
Facilitation of full-fledged Socratic dialogues, usually taking several days, requires a wide range of group management methods. These techniques appear to be very valuable also in half-a-day reflective group exercises such as project start-up/evaluation or intervision. In contrast to many other techniques, a Socratic approach enhances self-reflection and learning of all participants.
We will provide a “Socratic intervision” workshop intended for dialogue facilitators, ideally mostly Socratic dialogue facilitators. We will take stock of particular challenges participants encounter in facilitating (Socratic) dialogues and select some of these “cases” for joint exploration. Case exploration will include an active exchange of experiences, ideas and values both at case (practical) level and at fundamental (philosophical) level, continuously following Socratic dialogue management methods.

Pia Hverven Axell, Norway
“Present a Teaching Program - How to teach non-philosophers to handle and deal with patients existential and spiritual questions in elderly care”
I will discuss a teaching program, based on and a result of an earlier study; “Do We need to consider Spiritual and Existential needs in Elderly Care ?” The aim of the whole project is divided in two parts:
1. To investigate if and how existential and spiritual group-dialogues with nursing-home patients might have significance or meaning for those attending philosophical discussions .
2. To produce educative and pedagogical material; a book and a documentary film as well as a training course, to show how such existential and spiritual group-dialogues could and should be conducted.
I will present some experiences from the second part of the project, a course held in Oslo during autumn 09 and spring 10, and discuss the results.

Ibanga B. Ikpe, Botswana
“Towards a thinking military. Philosophical practice in Botswana Military Training”
My presentation is a reflection on the different approaches that I employed in my attempt to get Student Officers discard the groupthink of their basic military training and gain an awareness of themselves as autonomous individuals with responsibilities to and beyond the military high command. It involves an evaluation of methods and approaches involved in intelligence analysis and the determination of legitimate commands. It also involves an evaluation of their reaction to being encouraged to apply more critical and logical thinking both in the evaluation of military objectives and the decisions that follow such evaluations.

Brit de Jong, The Netherlands
“Allegro assai”
Partecipants in this workshop propose a piece of music they want to share with other musiclovers and to talk about. Maybe a person wants to become more conscious when listening or playing the piece; maybe (s)he is just curious to musical experiences of others or in search of other kinds of music to discover. First of all we listen together to the music. The person who has chosen the piece will then talk about her/his experience with this. When we all talk about the piece,we try to not disengage from the experience. Eite Veening's use of Popper's theory of the three worlds is a very helpful instrument when talking about a musical experience.

Loes de Jong & Jac Rongen, The Netherlands
“Freedom in Structure. A practical workshop”
We work with groups that consist of individuals from different backgrounds and sometimes widely apart interests. This can be in a societal or organizational setting. With a minimal number of traffic rules we create the opportunity of free speech and dialogue. The purpose of creating such a situation is to help parties stay out of the trenches, and moving in(to) a dialogue.
This workshop will offer a structure in which the participants can actively practice the above. Outline:
- Our experience (an introduction)
- Explanation of the structure
- Dialogue (within structure a)
- Reflection (within structure b)

Ida Jongsma & Iris de Veer, The Netherlands
Workshop: “Cultural differences in action”
In a multi cultural society it is more and more important to understand the behavior and ideas of the participants involved. In private and public communication we tend to take our own rules as the starting point for interaction.
In this workshop we play a game where the participants can experience first hand the difficulties of working with a different set of rules.
The aim is to reflect and understand more of cultural differences and get insight in our own
cultural presuppositions and that of others.

Jeannette B. L. Knox, Denmark
“Facing life after facing death.”
This seminar will reflect on how to apply philosophical practice in health care and patient organizations, specifically focusing on patients who have survived a life threatening disease and are now in a state of remission and rehabilitation but also faced with a multitude of existential issues, such as how to define oneself in the wake of a life changing event. Can philosophy act as medicine for the soul and if so, in what way?

Richard Levi, Sweden
“Philosophical practise – a vital addition to holistic patient management in multimodal medical rehabilitation”
We have completed 2 out of 3 years a government-funded project “Life Competency”, aimed at preventing and treating aging-related problems in persons with chronic physical disability, in particular spinal cord injury (SCI) and multiple sclerosis (MS).
The project has comprised extensive training of medical and paramedical staff in philosophy and philosophical counseling, including workshops, seminars, 2 separate weekly courses led by Professor Lou Marinoff, APPA cerification, Socratic dialogues, supervised individual patient counseling, Philosophical cafés for patients and significant others et cetera. RL has acted as project leader. Although not an academic philosopher himself, he has studied extensively, and have also met with and communicated with several leader in this field, eg Lou Marinoff, Michael Russell, Shlomit Schuster, Peter Koestenbaum, Emmy van Deurzen. Two academically trained philosophers have acted as supervisors and teachers all along the project. These are Kyraikos Theodoridis (KT), who is a PhD in Theoretical Philosophy, and Jan Aronsson (JA), who is a certified Existential psychotherapist and has a MSc in Philosophy.
The seminar will consist of 4 parts. An outline of the program:
1. Introduction: “Why Philosophical Practise is needed in Medicine?” R Levi MD PhD
2. Outline of the “Life Competency” Project – Patient empowerment through health promotion, lifestyle modification and philosophical practice. R Levi MD PhD
3. Theoretical framework from a philosopher´s point of view. K Theodorikis PhD
4. Live counseling sessions J Aronsson PhD
5. Discussion and wrap-up KT, JA, RL

Anders Lindseth, Norway/Germany
Seminar ”Philosophical Practice: A Method of Experiencing“.
In the seminar I want to create a space for reflection on the participants own experiences from philosophical practice. On that ground I hope to have a fruitful discussion on the way of proceeding (the ”method“) in philosophical practice.

Eva Lodewyckx, The Netherlands
Workshop “Is zero a number?”
This workshop is not about ethics, values or moral issues. This time a question on math will run the Socratic dialogue. Numbers will be questioned, something mankind has known for ages. ‘Is zero a number?’ This question might seem obvious in the logic world of math. Still, I hope to bring the participants in a Socratic dialogue in which the logic of numbers ends to be so obvious.
This workshop is open to anyone; it is not necessary to be a mathematician to follow the dialogue.

Seyyed Hodjat Mahdavi Saeedi, Iran
Workshop “Philosophy in daily life experiences. Philosophy in daily life experiences”
We need a wide, open philosophy concerning the everyday issues, that is, the philosophy of Event. Our world needs philosophy more than what the philosophy thinks itself. Thus, it would become consistent with the state of its period: to be always modern far from referring to the empirical time tends to what Plato calls "the perpetual aspect of time”.
Key word: philosophy- daily experiences- public- understanding- skill.

Miguel Mandujano, Mexico
Workshop “Philosophical Practice in Education”
I will intend to show and reflect on our experience: Seven years ago, our Humanities Department started a Tutorial program based on philosophical principles. As we seen, this Program could be recognized as a Philosophical practice, not only for the principles or the tutors profile (Philosophy and Humanity teachers), but because of the Philosophy nature. The most important thing is that the Program link together two different ways of practice: (i) The didactic activity, teaching philosophy in not philosophical or humanistic majors, and (ii) The Philosophical practice, counseling the students in their personal processes of growth, all this through the double figure of the teacher-tutor.
Otherwise, nevertheless just Miguel can present the reflection (now he is living in Barcelona), this is a group contribution, that reflects on a singular work and the philosophical way we are walking since then.
Methodologically, the contribution will be structured with explicative images and testimonial videos, showing how the experience has impacted teachers and students and the place of the experience today. Alike, I will intend to share the process we have followed and to elucidate new approaches and meanings talking and reflecting with the Conference participants.

Giancarlo Marinelli, Italy
Worskhop “To give voice to philosophical implications and resonances of our emotions and feelings”
The first basis of “healing” about our souls is to give voice to our emotions, in a broader sense: to give voice to philosophical implications and resonances of our emotions and feelings: to give them another side, a greater place in us!
Firstly: I invite every participant to express one or two emotions or situations present in this period of his life, after this I invite every participant to express the connection (“Xynon”) of this emotion (the problem), here and now, with the emotions and problems and ideas of this period (more extensive), and also with the emotions or problems and ideas more typical in our life…
Secondly: every participant, if he want, think to an other actual or past problem and their emotional consequences. In conclusion the participants, after all this, are also invited to think and to feel about his life, as general as possible, and to express in this way one perspective of their entire life...
Lastly: Every participant write in a piece of paper these emotion and some words or sentences describing these emotions… and this perspective of the entire life.
After this, every participant choice a partner for to say him his emotions and situations, and also the partner say to him his emotions and situations, and both the participants write in their paper some differences or some analogies about the emotion, situation and vision of world that he heard by the partner.
First conclusion: every participant say to the entire group his own emotions and the emotions of his partner and some free connection, and, little by little, every participant write every other proposal expressed in the group… in his paper, in the right side of internal page of his paper,
Second conclusion: every participant essays to describe what is his idea of the collective emotion, the synthetic emotion or emotions (or idea)… that born by the ensemble of the participants…

Antti Mattila, Finland
“Happiness for a Nation”
This workshop will demonstrate a “philosophical practice in action” project in Finland. The project had three parts and was coordinated by the Finnish medical association Duodecim. These parts were
1) Internet based Happiness-test for the public
2) The book Mattila,A. & Aarninsalo,P.(2009) “Onnentaidot” (“The skills of Happiness”)
3) Happiness excercises for the TV-show
Outline of the workshop:
a) What is Happiness? Philosophical analysis
b) Video clips from the TV- program
c) Happiness excercices
d) Discussion

Petra von Morstein, Germany
Workshop & Seminar “Depression and anxiety”
I believe that the dichotomy of theory and practice in the Practice of Philosophy is a false one. So I will not be restricted by presenting 'merely' practical work, nor will my talk be 'merely' theoretical.
In the talk I shall propose that depression and anxiety are among inevitable ways of perceiving and knowing which need to be taken through through successive stages of understanding. These ways of knowing are among the conditions for a fulfilled, free and dignified life. In passing I will show how, especially, Spinoza and Kierkegaard further our understanding of, and living with, depression and anxiety.
Thus I will refrain from the common inclination to pathologize depression and anxiety. Of course I am aware that both can topple over into illness, and I shall in fact make some ( philosophical) suggestions as to how this may happen. Importantly, however, I resist the common attitude that a person needs to be 'cured' of depression or anxiety, and will show that this attitude contributes to the loss of human dignity and Mitmenschlichkeit.
In the workshop ( two hours) I shall invite volunteers for short (ca. 20min) simulated practice sessions in which narratives of experiences of depression resp. anxiety will be subjected to dialogue as if in a one to one session in Philosophical Practice. These dialogues will then be brought critically to the thinking presented in the talk - and vice versa.

Andrea Pac, Argentina
Workshop: “Philosophical Practice with Children”
The workshop consists in a philosophical discussion (like a session of philosophy with children at school), within the framework of Matthew Lipman’s Philosophy for Children. We shall read Prohibido el elefante (No elephants allowed) a story by Gustavo Roldán (Argentinian writer). The participants will ask questions about issues the text may have aroused. One question will be chosen as a starting point for a philosophical discussion led by the coordinator of the workshop.
When the discussion is over, we shall take some time to introduce the theoretical grounds of the practice and evaluate it with the participants.

Mohamadreaz (shahidy) Pak, Iran
“Philosophy of ibn-khaldun in Change of power by experience“
Objective:
Ibn-Khaldun indicate in muqaddimah the principles of mind and comprehension and the Role of mind and way of comprehension and the role of experiment in present. The interesting point in thought of ibnkhaldun is his experiment of power and his obtaining the special and new idea about history and named history as new science.
Problem:
How obtain these meaning about history from historical raw material? This proposal research upon the British empiricism the working mind of ibnkhaldun. This is a comparative research of power in philosophical systems, for example in Islamic philosophy and western philosophy.
As result:
If ibnkhaldun has been obtained these ideas just by experience or by general metaphysic comprehension?

Jagdish Patgiri, India
“Philosophical Practice of Assam Through The Medium of Performing Arts”
This seminar is an attempt to bring to the lime light philosophical practice of Assam through the medium of performing Arts and to focus its relevance to the present day.
The philosophical practice of Vaishnavism that was started by Sankardeva with Chinhayatra still prevails in Eastern India with majority of the population as its followers. The main objective of such practice is to promote peace, harmony, unity and international brotherhood. It is an attempt to eradicate the evils of society such as racism, terrorism and other anti-social maladies. The whole world is a global village and all people belong to the same human family. This philosophical practice aims at creating a non-violent egalitarian and secular world through a Vaishnavite society.

Miriam van Reijen, The Netherlands
“One’s beliefs in a real situation which involves undesirable emotional consequences”
In ‘practice in action’ we investigate one’s beliefs in a real situation which involves undesirable emotional consequences. The method is borrowed from Albert Ellis’ Rational emotive therapy, that he borrowed from philosophy. My claim is to restore the philosophy in this method. In ‘reflection on practice’ I will discuss that the philosophical therapy doesn’t aim to fight emotions, which is only treating symptoms. In practical philosophy only one criteria for rationality is used, truth, in stead of practical or functional ones. Nevertheless, a highly metaphysical system as Spinoza’s proves to have more consequences in practice than whatever other theory or therapy.

Mohammad Reza, Iran
Seminar “Historical understanding of power in philosophical systems in medieval societies”
The power is the immediate cause of creation appearance and originality of history and the power is the most important problem in philosophy in practice. Power is source of mobility and changement of the world and the cause of fallen and establishing of states and power nominate the frame of culture and civilization.
Power consists in the history and some of man resort to power for example: the prophet, philosopher, clergymen, politician and states man, kings, scientists have been tamed man by means of ethic power, political power, revaluation power and some other kind of power.
If study of changing of power in medieval history is the cause of the settling of the rights and extents to boundary of history ?
In my comparative research Just the identity of power and his situation in history of middle age under the title of :
1- the structure of power in eastern societies.
2- the structure of power in western societies.
3- common nature and essence of power in medieval societies.
4- the possibility of return the large systems of power and medieval rules .
Keyword: Will to power; all-power; unseen power; power to dominate; controlling power.

Young E. Rhee, Korea
The seminar consists of two parts. The first part introduces the basic idea of philosophy part of Humanities Therapy Project (HTP) and the second parts deals with a specific program delivered to Korean army.
HTP is an integrated project of Kangwon National University, Korea in order to enhance the quality of human life by using humanities resources. First, the seminar introduces the aim, object, and method of HTP from the philosophical point of view. Second, the seminar describes a program which has been delivered to a Korea Army Division for last seven months.

Gerald Rochelle, United Kingdom
Workshop “Exchanging the Word: Philosophy with Strangers”
In Exchanging the Word we can experience high levels of closeness with others by ‘opening up to the possibility’ of them—by making ourselves available to them so that they experience us as beyond and also within them. Exchanging the Word is firmly part of an underlying ‘Practical Metaphysics’.

The workshop will involve participants in examples of how Exchanging the Word works, in some of its practical features and will put them in a position to confidently experiment for themselves. For those interested, arrangements will be made after the session for practising the process in the local area.

Gerald Rochelle, United Kingdom
Seminar “Practical Metaphysics—dealing with the lie of modern Philosophy in Practice”
The idea presented will be that Practical Philosophy cannot only benefit from a revealed metaphysical grounding, but that such grounding is a necessary ethical foundation for anything philosophically practical. This broadly idealistic view fits with the concept of worldly misperception, recognition of which, together with a certain view of love, leads to an ethical understanding I call ‘value-unity’.
This seminar will provide a reflective opportunity to understand, question and investigate the importance of such a metaphysical background to Practical Philosophy.

Humbert Ruiz, Spain
“A philosophical chill-out”
The workshop I propose for the 10th Conference is a reflection on practice (seminar) but with taste of workshop, happening ... a chill out space where through different elements experience various lines - formats of philosophical practice developed over more than 10 years. Focused especially in the Philosophical practice in the public, institutional and business spheres, but with the necessary connections with the other two, philosophical practice in education and experience in philosophical counseling.
The space includes music, pictures, graphic displays, some explanations, reflections, interactions and complicity with the audience.

Eckart Ruschmann, Austria
Seminar “Experience and Concepts. Philosophical theories and the praxis of life”
Philosophical Counseling is dealing with the life praxis of individuals, reported by the person coming for counseling.
Life consists of a sequel of personal experiences, thus the communication quite often first appears in a narrative form.
Philosophy is mainly represented in the shape of theories, of thoughts, and reflections. It can be understood as a collection of basic questions regarding “man, world and god” and the broad variety of answers to these questions, quite often in a controversial or even contradictory way.
For me the basic question regarding philosophical therefore is how it is possible to connect philosophical theories to the lives of individual people and their concrete experiences.

J. Michael Russell, USA
Workshop “Existential Consulting in an Experiential Group Format”
This group-format workshop will provide an opportunity to make very personal and meaningful application of selected themes from existentialist philosophy and existential psychotherapy. Emphasis will be on techniques for augmenting affect and personal disclosure. Those trained as therapists will be encouraged to more fully appreciate the potential contribution of existentialist philosophy to their work. Those trained in traditional philosophy will be encouraged to make more room for in-depth personal and emotionally substantive exploration with their clients. All will gain some ideas about how to conduct a group with these sorts of objectives.

Britta Ryschka, Germany
Seminar: “THE PERCEPTION OF THE „TRUE SELF“ IN COUNCELLING -ESSE EST! -when the subject creates a problem, understanding of subjectiveness can solve it.”
In many cases the subjective point of view creates the problem of the client who is asking the philosopher for help. Understanding and recognizing the „own true self „ within a philosophical counseling, enables the client to find solutions.
The understanding of subjective matter and the „sitting in silence“ is the last part of a 5-point- concept. The whole concept will be performed and the theoretical background will be explained in the seminar.

Perttu Salovaara, Finland
“What do we create? Ontological questions in philosophical practitioners’ education, Case Finland”
The first training for Philosophical practitioners in Finland started in January 2009. The training is a two-year part-time course, and it consists of lectures, training days and learning days. Also Socratic dialogues and own philosophical counselling sessions as a guest and as a practitioner are included. The idea of this seminar is to reflect our experiences and practices with the group of 12 adults that start to exercise philosophy in practice.
The curriculum is based on classics of philosophical practice, as we see it. The reading list includes: Greek classics (Plato, Aristotle); Basics of Ancient philosophical schools (Epicureans, Stoics, cynics…); Modern classics, such as Nietzsche, Dewey, Heidegger, Gadamer; Contemporary texts on philosophical practice and counselling (Hadot, Nehamas, Nussbaum); Basic texts of narrative therapy (White and Epston) and discussions on contemporary forms of therapeutic approaches.

The Finnish experience might have some unique “Scandinavian” features, but is also incorporates classic philosophical concepts and a hermeneutic approach. The aim is to present this curriculum and some of the literature, and to discuss briefly the basic idea behind the curriculum. The main point of the seminar will be an interactive part, where I will make a live interview of one seminar participant, and ask for interpretations of that case by other participants. Here I will employ the idea of a reflective team. As the participants are divided into several small groups of 3-4 people, we will most probably here many variations and interpretations of the situation.
The practical aim of this seminar is a) to get seminar participants confronted with their own prejudices and to reflect the meaning of those, and b) to collect further learning points for the education of philosophical practitioners.

Detlef Staude, Switzerland
“A PHILOSOPHICAL CIRCLE ABOUT PHILOSOPHILOSOPHICAL CIRCLES – Methods, roles, conditions an attitudes to lead philosophical circles”
Philosophical circles are groups for philosophical dialogues and create mental and atmospheric spaces of openness ideal for tackling problems. In these open spaces methods of orientation in life and world can be practiced, and thus personal autonomy is strengthened.

David Sumiacher D'Angelo, Mexico
Workshop “The relationships of power present in a real philosophical debate”
I want to do a philosophical experience with the participants, making special emphasis in selecting the subject of the necessities as the first criteria, and the relationships of power present in a real philosophical debate. At second I want to make emphasis in the differences and the relationships between the different social and group requirements and necessities.
I will engage the participants in many ways. On one hand, by creating surprises and expectations at every step of the workshop without letting the public know completely what comes next, which will make them be part of the dynamic. On the other hand, by using all the time, in a direct way, their own arguments and ideas to build the workshop, the public will be necessarily involved. The use of ludic and simulation methodologies within a Philosophy class not only generates interesting hypothetic situations, but also make us be involved, interested and amused. These techniques often call the attention of specialists that typically aren’t used to them, thus I require from them a special engagement. These will be some of the strategies that will be used to engage the participants.
I mainly pretend to cause a meta-reflection on:
1. The chance to do Philosophy based on generating topics brought up by participants’ necessities and their contexts, as Paulo Freire invited to do for education.
2. The complex inter-relation and based on relationships of power that exist between subjective, group and socio-political philosophical dimensions as distinguishable aspects that constantly interact dialectically.
3. The re-affirmation that Philosophy is present in a multiplicity of ways on each human expression.

Kim, Sun-Hye, Korea
“Perspective Therapy as a Form of Philosophical Practice - With regarding to Humanities Therapy”
Recently “Humanities Therapy” constantly endeavors to share the suffering with our contemporaries by recognizing and practicing the unique power in life Humanities retain. I also attempted to solve such problems through a new method called "Perspective‐Therapy". I intend to suggest a concrete model as to Perspective Therapy with the self‐reflection on the perspective and the approach to the variation as a method of philosophical Therapy and prepare a head start to develop a model of Humanities Therapy together with philosophical Therapy. In this process, I will examine the therapeutic phase of "Socratic Praxis Techniques" which are a concrete model of the use of Perspective‐Therapy.

Helge Svare & Henning Herrestad, Norway
“How reflections on your own emotions may help start a critical investigation of your own values”
We will contribute to the area Experience in philosophical counseling (‘Beratung’). Focus will be on how reflections on your own emotions may help start a critical investigation of your own values. We will show a series of video sequences picturing a philosophical practice conversation. The conversation will follow the main lines outlined in Helge Svare’s newly published book “Livsmestring” (Art of living). Helge Svare will use the sequences as basis for further reflection on the practice shown on screen. In addition we will invite the participants of the workshop to partake in some exercises.

Regina Uliana, USA
“Philosophical Midwifery dialectic method applied to Dreams and Fantasies of Adolescent Sex Offenders”
Plato, in his dialogue the Republic, includes that a path of purification and insight can come through the study of dreams. This workshop will presents and adaptation of the principles of Philosophical Midwifery dialectic applied to dreams and fantasies of adolescent sex offenders in group and/or individual format. Audio, video clips and/or power point slides will be presented to accent the methodology and analysis in case examples and to present statements of how the adolescents applied the insights from Philosophical Midwifery analysis of their fantasies and dreams to their life problems.

Eite Veening, The Netherlands
“Knowing yourself and meeting your client as thinkers/philosophers”
The ideas of Watson and Dilworth on pluralism (as in my idea of ‘schools’ in Philosophical Counseling) will be used to present some conceptual tools to see differences between styles of thinking about life-experiences; with their implications for the contact between counselor and client.
Two ‘archic variables’ will be demonstrated so that the participants can see what might happen when the client has an other ‘philosophy’ than the counselor. Is true dialogue possible? How can the otherness/strangeness of the client be respected?
Participants will be invited to find their own ‘identity’ and explore the possible consequences in consultation.

Carmen Zavala, Peru
“Philosophical Practice in Peru: How do cultural assumptions influence philosophical practice?
Videos and discussion”
The purpose of this workshop is to examine, in light of our philosophical experience in Peru, the influence of culture on philosophical practice. Participants will investigate how cultural assumptions might influence the process of philosophical practice, and how this process might need be adjusted to the context of non-Western cultures. For this purpose we will start by examining our philosophical experience in Peru, using several brief videos that depict episodes from philosophical counseling conducted in Peru. Afterwards we will use various group activities to reflect on the significance of cultural assumptions on the philosophical process.