De Filosofische Praktijk Rotterdam

** Sinds 1 IX 2007 **

Het jaar 2009 was een roerig, maar goed jaar voor de Filosofische Praktijk Rotterdam (FPR). De kracht van het nu werd gezocht en gevonden: waarheid = werkelijkheid. Ik was veel op reis (Japan, Taiwan, Warschau, London, Bangkok) en maakte daarbij kennis met een diversiteit aan praktijkvormen. Belangrijke ontmoetingen waren er met Gerd B. Achenbach te Bergisch Gladbach (mei) en met Lou Marinoff te London (december), beiden grondleggers van de filosofische praktijk in moderne zin. Onderweg ontmoet ik Wil Heutz, aan “een meer te Heerlen”. In maart bezocht de Japanse filosoof Taro Mochizuki Rotterdam. Belangrijke innovaties geschieden vaak door filosofen buiten de universiteiten en ik denk dat deze heren daarvan een levend voorbeeld vormen. Het bevestigde mij in het beeld dat we hier met een serieus te nemen verschijnsel binnen de filosofie te maken hebben dat zijn sporen zal nalaten in de maatschappij en in de geschiedenis der wijsbegeerte. Ik schreef er dan ook een paar artikelen over.

Op gebied van consultaties, cursus en maatschappelijke participatie ontwikkelde de praktijk zich in positieve zin. Een poging tot nieuwe huisvesting mislukte, evenals pogingen tot participatie in ethisch beleid in zorginstelling en in het debat over de kredietcrisis. Dat laatste is spijtig, omdat ik van mening ben dat de praktiserend filosoof hier een belangrijke rol kan spelen. Onbekendheid met het fenomeen doet echter barrières ontstaan die moeilijk te slechten zijn. Participatie in het platform voor zingevingvraagstukken te Rotterdam leidde vooralsnog niet tot concrete activiteiten. Dit platform lijkt te worstelen met hetzelfde probleem als de FP. Mensen moeten er hun weg er naar toe nog vinden en een financiële barrière overwinnen.

In het jaar 2009 werden vanuit de FPR de volgende activiteiten ontplooid:

Individuele consultaties over een diversiteit aan onderwerpen en op verschillende, door de gast zelf gekozen locaties. Daarbij verschoof het accent meer en meer naar Socratische coaching, ofwel een serie gesprekken waarin wordt gezocht naar een filosofie die bij de persoon past, meer en meer maatwerk dus.

Filosofische stadswandelingen. Tijdens deze wandelingen wordt nagedacht aan de hand van de interactie met welgekozen plaatsen in de stad. De stadswandeling is een metafoor voor het moderne leven. Deze stadswandelingen werden niet alleen in Rotterdam, maar ook in Mechelen en Kyoto gemaakt. De filosoof als zwerver, die altijd zichzelf meeneemt en tot een reflectie op het zelf komt.

In april-mei 2009 werd de training “Socratisch gespreksleider” bij Dries Boele te Amsterdam gevolgd, teneinde mijn competenties als praktiserend filosoof verder te vormen. Het was een pregnante ervaring van het filosoferen als zodanig en aanleiding het artikel van Leonard Nelson uit 1922 “The socratic Method” grondig te bestuderen. Het wordt mij duidelijk hoezeer de beweging een reactie op Kant is. Prachtig artikel, zeer fundamenteel en lezenswaardig. Zou tot standaard arsenaal van iedere filosoof moeten behoren.

Er werden artikelen geschreven over de geschiedenis van de VFP, ter gelegenheid van het twintig jarig bestaan, en over de aard van de filosofische praktijk. Dit artikel “On the Competence of Philosophical Practitioners” is gepubliceerd in het “Journal on Practical Philosophy”. Pierre Hadot werd herlezen, naast Wittegenstein en Heidegger de filosoof van de twintigste eeuw.

Cursus. Tijdens een bezoek aan Japan en vanuit mijn “Erasmus Institute for Philosophical Practice”, een homage aan de grote stadgenoot, gaf ik onderwijs en training in filosofische consultatie. Verder werd weer een cursus over persoonlijkheden in de filosofische praktijk verzorgd voor de VFP (november).

Lezingen.

In mei nam ik deel aan een diner pensant, georganiseerd door het Kenniscentrum voor Dialogische Begeleiding. Ik presenteerde er een voorbeeld van een filosofische dialoog.

Op het IIe congres over architectuur en fenomenologie, Kyoto Japan juli, 2009 werd een lezing gehouden over “Philosophical City Walks”.

In juni wordt een voordracht gehouden over de filosofische praktijk voor het platform voor zingevingvraagstukken te Rotterdam.

In Juni-Juli 2009 werd een bezoek gebracht aan Japan en Taiwan. Ik heb er een inleiding/intensive course in de filosofische praktijk verzorgd voor studenten aan Osaka University. Ik koester de vitaliteit van het verre Oosten. Het westen koud en doods, wachtend op….

In augustus ben ik filosofisch gaan wandelen met Ann Meskens (ISVW, Leusden). Een groep van 17 personen volgt ons in de natuur, de cultuur en de stad.

Ook in augustus breng ik een bezoek aan Warschau, een stad die er bijna niet meer was. De Poolse staat was de meest gelijkende op Plato’s. Daarom bestaat zij nog! Een ander beeld van Polen dus.

Op 31 oktober verzorgde ik een workshop voor het AIPPh te Leusden met als titel: Philosophical Consultation: therapy or education? Daarbij wordt een video van Ran Lahav gebruikt om de kunst van het vragen stellen en interpreteren te beoefenen en zo tot een kritische reflectie op de plaatsbepaling van de filosofische praktijk te komen.

In december werd gestart met een filosofische leesclub. We lezen Plato’s Phaidrus, een verhandeling over Liefde, een voedingsbodem voor "de vierde vorm".

In december 2009 heb ik voor de Society of Philosophical counselors (SPP) een lezing gehouden over twintig jaar filosofische praktijk in Nederland. Ik ontmoet er Lou Marinoff.

In december 2009 ben ik vertrokken naar Bangkok. Ik heb er deelgenomen aan het “Asian forum on critical thinking” en een workshop verzorgd over “philosophical consultation”.

Verder werd in het jaar 2009 de functie vervuld van secretaris voor de Vereniging voor Filosofische Praktijk (VFP). Er werd een statutenwijziging bewerkstelligd waardoor de VFP nu toegankelijk is voor een ieder met belangstelling voor de praktische filosofie. De VFP wordt een vereniging voor filosofen en doet daarmee haar uitgangspunt gestand, filosoof zijn is niet gebonden aan een diploma wijsbegeerte. Dit diploma is een noch een noodzakelijke, noch een voldoende voorwaarde. Filosoof-zijn is een manier van zijn. De praktijk zal zich meer en meer richten op uitwerking hiervan.

Peter Harteloh, 9 januari 2010

20 Years Dutch Association for Philosophical Practice: Towards a Community of Philosophers

P.P.M. Harteloh, Ph.D.

1. Past

The roots of the Dutch Association for Philosophical Practice are situated in the 1970s. In 1979 there were several students of philosophy in Amsterdam, among whom Dries Boele, Ida Jongsma en Ad Hoogendijk, who held the opinion that the university program of philosophy did not suit their personal motivation to study philosophy. They initiated studies on themes drawn form daily life, such as problems at work or in relationships, and they started to practice counselling. They were inspired by Gerd Achenbach who started a philosophical practice in Germany in 1981. In may 1984 they founded the “Amsterdamse Werkgroep Praktische Filosofie” (Amsterdam working group on practical philosophy). The group practiced a large number of consultations (among each other) and tried to describe the philosophical aspects of these consultations. The group tried to differentiate philosophical counselling from psychotherapy by aiming at the authenticity of the individual and rejecting a (fixed) method for the counselling process. Thus, a critique on academic philosophy and psychotherapy were driving forces behind philosophical counselling in the Netherlands. In 1987 Ad Hoogendijk started the first philosophical practice in the Netherlands, followed in the same year by Eite Veening at Groningen. It was the beginning of Philosophical Counselling in the Netherlands.

The 1980s saw the rise of the Socratic dialogue in the Netherlands too. Again Amsterdam was the starting point. Karel van der Leeuw from Amsterdam University studied Socratic Method in Germany and introduced it in the post graduate education of philosophers. The technique first served an educational purpose, e.g. the training of philosophers to become a teacher. However, it was practical by nature, a form of applied philosophy, and personal, or to quote the founding father of Socratic Method Leonard Nelson (1922): “We can understand them [general judgements] only when, beginning with their application in our judgments, we then personally undertake the regress to the premises of these empirical judgments and recognize in them our own presuppositions”. Therefore it met the need of students, studying philosophy with a personal purpose. Jos Kessels and Pieter Mostert took the Socratic Method out into the market place (It was called Socratic dialogue now) and made it with slide modifications (very) popular among companies and governmental organizations. Most managers know of Socratic dialogue now, and it is applied regularly in many different kind of business organisations. It provided philosophers with an opportunity to earn a living outside universities or schools. Socratic dialogue is not always facilitated by a philosopher, e.g. a person holding an academic degree in philosophy. It thus challenged our ideas on the definition of philosophy and on the role of the philosopher, or to quote Leonard Nelson again: “The Socratic method, then, is the art of teaching not philosophy, but philosophizing, the art not of teaching about philosophers, but of making philosophers of the students” (Nelson, 1922).

The practice of Socratic dialogue and philosophical consultation fed the need to establish a professional organisation. At the 22nd of October 1989 the Amsterdam Working Group decided to start the VFP and the association was formally founded on the 7th of December 1989. Ida Jongsma was the first chairman. She ran a hotel “The Philosopher” in Amsterdam, which became a meeting place of the VFP. The VFP counted about 24 members then. Its aim was formulated, as “the philosophical practice should meet the need to reflect and establish meaning in society”. The founding of the VFP was the beginning of regular meetings of philosophical practitioners in the Netherlands or Flanders (Belgium). Some important accomplishments are: a code of conduct for counsellors, a statement on competences of Socratic dialogue facilitators, the start of a training for philosophical counsellors, the organisation of the 2^nd International Conference on Philosophical Practice (ICPP) at Leusden in 1996, and the publication of books on philosophical counselling (1998) and on Socratic dialogue (2003). Most important, the association provided a profile for philosophical practice in the Netherlands and examples of a philosophical life.

2. Present

“Serving the need to reflect and establish meaning in society” is still the main purpose of the Dutch Association for Philosophical Practice today. At present, philosophical practice in the Netherlands faces the challenge of a society with: (i) a growing and ageing population in search of meaning; (ii) a multicultural population with over 140 different ethnic groups, searching for unity and identity; (iii) a globalisation process, raising questions on environment, authenticity, freedom and independency; (iv) a political tension and confusion (We had the first political murder since the middle ages on Pim Fortuyn in 2002) bringing questions on democracy and communitarianism, and last but not least (v) a changing lifestyle of the Dutch population with medicalization, individualization and secularisation as leading themes.

The Dutch Association for Philosophical Practice has a growing competence to meet these challenges. The VFP counts 137 members now. It harbours different forms of philosophical practice such as, philosophical counselling and coaching, Socratic dialogue, Philosophy in companies, philosophy with kids, philosophy and education, reading philosophy outside university or philosophical city walks. The art of living is important as denominator of the activities of the VFP. Professionalism, public image, collaboration with universities, research into competences, and innovation of practices have all been important policy issues of the VFP in order to meet the societal needs mentioned.

3. Future

A policy of “broadening and deepening“ is helping the Dutch Association for Philosophical Practice into the future. The broadening involves the criteria for membership in the first place. Since July 2009 the VFP is not only open to persons holding an academic degree in philosophy, but to everyone interested in practical philosophy. This change in policy is a recognition of the origins of the VFP. Philosophy or the love of wisdom is not bound to a degree or diploma, but it is an indispensable part of everyday life. The VFP wants to be a platform for philosophers or for philosophizing. It remains a professional association too. For this purpose, there are sections installed for professional occupied philosophical practitioners, like philosophical counsellors or facilitators of Socratic dialogue. These sections employ (strict) criteria for membership and work on a policy of accreditation or quality assurance. In this way, a section serves the purpose of deepening the activities of our members.

Deepening is also facilitated by the interaction between professional philosophers and other members of the VFP. Two yearly meetings serve this purpose now, but in near future also the internet will play a role here. We want to create a database of case studies and discussion rooms for members, e.g. offer the possibility of knowledge management to our members. Meetings in collaboration with the Dutch Association for Philosophy and Education (VFO) and with the International School for Philosophy (ISVW) at Leusden facilitate the exchange of knowledge or experience with different kinds of philosophy. The VFP is also a member of the “Internationale Gesellschaft für Philosophische Praxis” (IGPP) and the study centre for dialogue in therapy, coaching or counselling. In this way, the VFP becomes an association with a multidisciplinary character. It becomes a community of philosophers!

4. A community of philosophers

The question “How to become a community of philosophers?” seems to be the driving force behind the development of the VFP; a development involving questions about the nature of philosophy and the image or role of the philosopher, but also determining the profile of philosophical practice by including activities such as counselling or Socratic dialogue and by excluding other activities such as philosophical psychology or theology, and resulting in a profile of a philosophical life by the activities of its members. An idea of communitarianism underlies a community. I am inclined to the definition of Alasdair MacIntyre. A community is a gathering of people sharing norms and values, grounded in the attitude of people, so that these norms or values become virtues of individual members. What virtues suit a philosopher in practice?

Socrates is the role model of the philosopher in philosophical practice. He possessed an attitude suitable for putting philosophy into practice. In philosophical practice, the philosopher is a facilitator of dialogue, passionately arguing and involved with people (in stead of an academic career), amazed and curious, just like Socrates, hesitant, posing questions with a (good) sense of humour, creative and creating. These could be the characteristics of an artist too, in accordance with Nelson’s idea that practicing philosophy is like playing a piece of music. Even Joseph Beuys could be an example of a philosopher in philosophical practice now, when defined by the virtues mentioned. However, reflexivity seems to be the difference. The Socratic attitude of “knowing that we do not know” incorporates reflexivity. It is the driving force behind the questioning of being, doing or having, making room for an authentic life style. A reflexive attitude is trained during the study of philosophy by studying texts. In a philosophical practice, the philosopher exhibits this attitude in dialogue with other people. The practical philosopher is original and creative, just like an artist, but his thoughts and actions are grounded in philosophy. As “the philosopher is philosophical practice” (Achenbach), a change of image is required. Immanuel Kant served as role model for the philosopher in Europe. He was pictured as a sage, investigating principles of thought, prescribing moral rules for actions, a university teacher, transmitting profound knowledge. The critique on academic philosophers like Kant, was well captured by Nietzsche when he said: “The philosopher has become a philologist”. The image of a philosopher interpreting, explaining, and teaching texts, living withdrawn at universities and only accessible for a small group of students after years of study should change. Philosophy is no science. Its utility is situated elsewhere. The practical philosopher goes out into the market place again, just like Socrates used to do. He might take up the attitude of a philologist there, because of his university training, but instead of reading texts he is reading people now. He will be translating problems of everyday life into philosophical terms. He will explain philosophy by telling stories. And eventually, by fitting the stories to individual life events, the philosophical practitioner will be constructing a metaphor in order to give meaning to the life of individuals. By doing this the practical philosopher complies with an ancient tradition: the search of wisdom and truth by constructing metaphors. Philosophy comes to live now or to quote one of the founding fathers of our discipline, Pierre Hadot, “But philosophy itself, that is to say, the mode of philosophical life, is no longer divided into parts, but a unique act that consists in living logic, physics and ethics.” I think this is exactly what philosophers should exhibit in philosophical practice. Varying on Kant we might say: “Life without philosophy is empty, but philosophy without live is empty too.”

Conclusions

The question of “what it is to be a community of philosophers” is important for the development of an association of philosophical practitioners. Philosophical practice brings about a change in the role or image of the philosopher. An association of philosophers practitioners should facilitate this change. It should nourish an attitude in order to become a community of philosophers. Such a community could then exhibit a practice, grounded in the attitude of its members, so there will be a positive way to distinguish itself on the market place, in stead of distinguishing itself in a negative way by (just) excluding others. Opening up the membership and stimulating specific (professional) philosophical activities in sections are the compliant policy options. Such a community is no utopia. The internet could provide it with a material base and facilitate the exchange of knowledge and experiences for example by a database of cases or discussion forums. Thus, in becoming a community of philosophers, the future of our associations holds a challenge and a promise.

Lecture for the Society of Philosophical Practitioners (SPP)

London, 13^th December 2009

“s’-morgen vroeg moet je tegen jezelf zeggen: vandaag zal ik mensen ontmoeten die bemoeiziek zijn, ondankbaar, agressief, onbetrouwbaar, jaloers egoïstisch. Zo zijn ze geworden omdat ze niet weten wat goed en slecht is. Ik echter heb ingezien dat het goede van nature mooi en eerzaam is en het slechte lelijk en beschamend, en dat de boosdoener zelf, door zijn natuur, met mij verwant is, niet omdat we van hetzelfde bloed of zaad zijn, maar omdat we allebei deelhebben aan dezelfde rede, dat wil zeggen, een klein stukje van het goddelijke in ons hebben.”

Marcus Aurelius “Persoonlijke notities”

A city is sometimes believed to be a product of mind or fate, but neither mind nor fate can uphold its buildings. In contemplating a city you don't enjoy its seventyseven miracles, but the answers if offers to your questions (Italo Calvino). Therefore a city walk should be structured by questioning, interpreting and understanding, in order to reveal a life style. A philosophical summer city walk through Rotterdam? You are invited!

In July 2009 I visited Osaka University and conducted what might be the first master course on philosophical practice in Japan. Focus was on consultation. By training participants in the art of questioning, the art of interpreting and the art of understanding, coming to a full circle in a philosophical consultation, the course aimed at a philosophical life style. This life style has more of a wandering, like in philosophical city walks, than of a rational plan. Critical thinking and philosophical experience are its building blocks.

Philosophical practice suits well into Japanese society. Imagine an atmosphere like in ancient Greece. A lot of schools, religious mostly, next to each other, within an eclectic context. This offers opportunities for a school offering critical thinking as a was of life in stead of religion, just like the schools of Plato, Stoics or Epicures could flourish in the old days. Beside this Japanese religious schools are very eclectic. It offers a place for critical thinking and philosophical practice. Also important lessons can be learned here how to deal with fundamentalism. Philosophical practice in Japan certainly holds a promise for the future. 

Important themes in consultation were sense of purpose, meaning of life and diversity. Values that offer a challenge to modern societies and important to work on in philosophical practice. The merge into a quality of life with longevity, high aesthetics and moral value.

Socratic dialogue is already in vogue in Japan. It is used to bridge the gap between universities and society. For example, meetings on science are structured by the principles of Socratic dialogue. Consultation will follow.

Japan has a history of imitating. Since Mejii science from the West, since 800 BC Boeddhism from the East, and there is something mysterious in this imitations. By copying the copy often become better than the original. That is the force of Japan. Maybe it is due to the Zen attitude, the attention for style and the concentration on life. Anyway, it is something that may happen to philosophical practice too. Japan learns fast and improves it in many ways.

“Eens toen de door de Wereld Geëerde op de aasgier piek van de Grdkrakutaberg zat, hield hij voor de verzamelde monniken een bloem omhoog. Allen zwegen. Alleen de eerwaarde Kashyapa begon te glimlachen. De door de Wereld Geëerde zei: “Hier heb ik het al-doordringende oog van de ware dharma, het geheime hart van het onvergelijkbare nirwana, het ware aangezicht van de vormeloze vorm. Dit is niet van letters afhankelijk en wordt buiten de geschriften doorgegeven. Ik geef dit nu aan Mahakashyapa door.”

De poortloze barriëre, voorbeeld 6.

Peter Harteloh, 2 Januari 2009

Socratisch gesprek van Oscar Brenifier met Peter Harteloh, Rotterdam, 17-12-2008

Op woendag 17 december bezocht Oscar Brenifier de Filosofische Praktijk Rotterdam. Er vond een aantal filosofische consultaties plaats in de radicaal bevragende, Socratische stijl die hij hanteert. Een der aanwezigen schreef een impressie.

Tijdens een socratisch gesprek is duidelijk wie een vraag stelt, en wie antwoordt. Tijdens gezellige gesprekken is er dikwijls een vragensteller die tegelijkertijd een overtuiging neerzet. (Is het niet zo dat? Zie ik het goed dat? Waarom deed jij eigenlijk dat? –bedoeld is: ik vond het fout wat je daar deed-). Een gezellig gesprek leidt dan ook vaak tot een vervelend debat waarbij beurtelings twee partijen hun overtuiging uitspreken. Tijdens het socratisch gesprek brengt de verteller één centrale vraag in; welke wordt overgenomen door de vrager. Het blijkt duidelijk dat een rolscheiding tussen vragensteller en verteller (beantwoorder) meer rust en respect in de ruimte brengt. Twee voorbeelden volgen hierna. Een tweede conclusie is dat het concept “spanningsveld” zeer belangrijk is. De vragensteller maakt veel gebruik van twee keuzemogelijkheden waardoor de verteller gedwongen wordt om een spanningsveld te ervaren. De nuancering volgt pas na het antwoord op het dilemma. Het blijkt dan dat ieder mens een eigen spanningsveld(en) heeft. Ook iedere cultuur heeft zijn eigen spanningsveld(en).

Voorbeeld

Peter’s vraag was: Why is it so difficult to lead a philosophical life?

De moeilijkheden die door Peter naar voren worden gebracht: confusion, abstraction, frustration, logic, rigidity.

Het spanningsveld voor Peter bleek tussen Abstractie en Concrete ervaring te liggen.

Tijdens het gesprek werd dit verduidelijkt a.h.v. de vraag: Is een steen levend? Deze bleek moeizaam te beantwoorden. De vraag “Is het universum levend” leverde meer inzicht op. In de vraag van Peter zit immers het concept “leven”. Het blijkt dat Peter een concreet beeld heeft van leven terwijl het een abstract concept is. In de vraag van Peter ligt zodoende het spanningsveld besloten tussen Abstracties en Concrete dingen of ervaringen. Wanneer je je bewust bent van dit spanningsveld is het niet verbazend dat er problemen onstaan met logica, dat verwarring optreedt en frustratie omdat de vraag na een uur praten niet volledig beantwoord lijkt te zijn. Een volledig antwoord bestaat immers alleen in een heldere (homogene) situatie zonder een spanningsveld. Uitermate boeiend! Jarenlang probeer ik ook het concept “leven” te definiëren. Noodzakelijke voorwaarde voor “leven” lijkt nu het bestaan van spanningsvelden te zijn.

*** MANIFESTO ***

Philosophical life means:

Socratic attitude - practice the “not knowing” -

Love for Essence

Live intensively – against superficial culture - (Socrates)

Radical thinking – against popular meaning - (Augustine)

Cultivate the longing (Schopenhauer)

Stand on the other side of morality (Nietzsche)

Being-different (Heidegger)

Making choices (Sartre)

Philosophical Practice - unity of thinking and action -

Just like Boeddha, Plato, Christ, Descartes, Cassanova, de Sade, Joseph Beuys, Nelson Mandela, Gerd Achenbach, OscarBrenifier, Mohammed Atta, the man living in the blue box, and many others....

Live Philosophical? You?

Yes, we can………………….…………………………..

Visit the philosophical practice of Rotterdam…. 

                                                        “An encounter”

Peter Harteloh - being a philosopher

***

*** MANIFEST ***

Filosofisch leven betekent:

Socratische houding - het “niet weten” - cultiveren

Essenties beminnen

Intens leven - tegen de oppervlakkigheid - (Socrates)

Radicaal denken - tegen de schijn - (Augustinus)

Het streven koesteren (Schopenhauer)

Boven de moraal staan (Nietzsche)

Anders-zijn (Heidegger)

Keuzen maken (Sartre)

Filosofie beoefenen - eenheid van denken/handelen -

Net als Boeddha, Plato, Christus, Descartes, Cassanova, Markies de Sade, Joseph Beuys, Nelson Mandela, Gerd Achenbach, OscarBrenifier, de man wonend in de blauwe doos, de visboer te Carloforte, e.v.a.

Filosofisch leven? U ook?

Yes, we can………………….…………………………..

De filosofische praktijk Rotterdam coacht u erbij….(voor het geval dat!)

                                               De filosofische praktijk “Een ont-moeting”

Peter Harteloh - filosoof zijnde

***

Aforisme I.

De kwaliteit van betekenisverlening kan in de geneeskunde aanmerkelijk worden verbeterd wanneer interpretatie van een klacht niet meer plaatsvindt in het mechanistische jargon van materie, oorzaak en beweging, maar in termen van een metafoor die het reflexief bewustzijn bevordert.

Thinking in the city

Architects have ideas about the influence of a building on its inhabitants. For example, postmodern architecture is supposed to make the inhabitants struggle with their working or living environment in order to stimulate thoughts about the constructive element of life. Modernist buildings tend to order and clear up the thoughts of its inhabitants. Classical architecture is designed to seduce or impress people and to make them think of a higher order. So in architecture the relationship between thinking and artifacts is important. There is much speculation on this, but there is no fixed method or clear idea on grounding these ideas in experience. We developed a city walk as a form of philosophical practice in order to address this problem.

Philosophical practice is an emerging paradigm. It originated in the late 1970-s from critic on academic philosophy or psychotherapy. With a social utility in mind, philosophers started counseling aimed at individuals, groups and organizations. Its main purpose is to make people think in order that being becomes manifest. In this way philosophical practice is reflecting Descartes’ famous “I think, therefore I am”. Now, Edmund Husserl criticized Descartes in a fundamental way when he noticed that “thinking” as such is not possible. We always think of a house, of a wife, of a lover, etc. We always think of something. In this way, Husserl revealed the intentional structure of consciousness. Thinking about something, also involves thinking about architectural objects. Being in a modern city fills our mind with men made objects which influence our thoughts and thinking. The nature of this relationship between thinking and architecture is to be explored. A city walk is an adoptation of philosophical practice to this critique of Husserl on Descartes, e.g. to the intentional structure of consciousness and the social nature of thinking.

During a city walk through Rotterdam, a city well known for its modern architecture, we will show how places visited, serve as a tool to make people think by entering into a dialogue between themselves and architectural objects. We focus, problematize and conceptualize thoughts during group discussion. Participants end the tour with a philosophical articulation of their experience. Therefore, we think city walks as a form of philosophical practice are suitable for grounding ideas about the relationship between thinking and architecture in experience.

As a tribute to a great pratical philosopher, Erasmus, who was born in Rotterdam, I invite you to a philosophical walk through town. We will visit four places and connect them with thought: first, the Pilgrim father church of Delfshaven, where the Pilgrim fathers left for America, a place to contemplate the relationship between individual concience and the state; second the age old statute of Erasmus in the centre or Rotterdam, a hallmark to contemplation of the humen being as such, third an example of mordern architecture, the HAL (Holland America Line) where many people left for the USA via the harbour of Rotterdam in the 19-20th century, to contemplate the relationship between human being and structure/order; and fourth we visit an example of post modern architecture to contemplate the self in the confusing modern times. We will visit the places and focus on the relationship between thought and place. The city of Rotterdam is very suitable for this. Because Rotterdam has been bombed in WO II it doesn't contain many old buildings anymore, and therefore thoughts prevail. Rotterdam is a modern city with a fascinating  architecture. Men has been rebuilding its past in the future. We will read text fragments of philosophers at the places mentioned, try to make you think, to be conscious, and make you leave with an unforgetable experience of Rotterdam.

I moderated a part of the closing session in which I asked the participants to summarize their impressions in a short sentence. This apeared to be a hard exercise for philosophers, used to elaborate on topics. Some bluntly refused the exercise. However, Descartes or Wittgenstein could summarize the core of their thinking in short statements, and also in consultation I think summarizing is an important competence of a counselor. The brainstorm evolved anyhow, and the impression emerged that philosophical practice is a philosophical life. It is not to be seen as a means to an end, but as a way to exemplify a philosophical life in interacting with the visitors of a practice, groups or society. Some fine examples of this were given for instance by Willi Fillinger from Switzerland in a presentation of his practice, but also in demonstrations of consultations by Oscar Brenifier and Neri Pollastri. In elaborations on the philosophical practice attempts were made to define the experience or the different forms of it. The concept of a philosophical community is important in this. The conference as such is a place to meet and exchange experiences. What experience lies behind or even in philosophical practice? This theme will be picked up in the next international conference on philosophical practice, hosted by the Dutch Association for Philosophical Practice. It is planned in 2010 in The Netherlands. I am looking forward to it.

Peter Harteloh, Ph.D.

Philosophical counselor

Rotterdam, The Netherlands.

At the IXth International Conference on Philosophical Practice in Carloforte (Italy, july 2008), it was decided to hold the Xth International Conference on Philosophical Practice in The Netherlands in 2010.

Motivation: Why another international conference on philosophical practice? In december 2009 the VFP will celebrate its 20th anniversary. This anniversary is an occasion for refelction on the nature of philosophical practice. Often, this nature is stated in terms of thought or thinking. However, in the Dutch tradition of philosophical practice, the use of experience is highly valued, both in individual philosophical counseling and coaching, in working with groups, and in advising organisations. We want to explore this theme in an international conference as an impuls for philosophical practice.

Central question: What is the meaning of experience (Erfahrung) in philosophical practice? E.g. How do we work with experience in the various forms of philosophical practice? Which experiences turn the meeting of a practitioner and a client into a philosophical consultation? How can practitioners use a dialogue or didactics to create a philosophical experience of clients?

Goal and aim: We want this conference to show the various ways of working with experiences. The conference is about the role of the client's experiences in the encounters and dialogues, about the role of the practitioner’s experiences during consultations, and about the role of philosophical experience as such, for example the aporia, in consultation. We aim at keeping the conference as practical as possible. Practical philosophers will be asked to show  their activities and to share experiences with participants of the conference. We will start from experience. In group and plenary sessions we will elaborate on these experiences in order to deepen the theory of philosophical practice, for example by relating experiences to the work of philosophers, such as Socrates, Nietzsche, etc. The conference will provide (discussions about) demonstrations of:

1.     Philosophical experience in personal and group consulting, Socratic dialogue, didactics, education, trainings, city walks, etc.

2.     The client's/participator's experience as vehicle and/or target of philosophical counseling

3.     Criticism of the use of experiences in philosophical counseling

Topics: Demonstrations, workshops and theoretical reflection. We will:

• Explore the nature of philosophical experience (Erfahrung) in different forms of philosophical practice (dialogue, didactics, coaching)


• Discuss lessons learned from counseling, Socratic dialogue, philosophy in organisations, philosophy with kids in terms of experience


• Elaborate on the natural learning and experience in education and training


• Relate experience and the philosophical biography to everyday life (art of living)

Participants: philosophical counselors and coaches, Socratic (dialogue) facilitators, philosophical advisors/consultants, teachers, persons involved in philosophy.

Organized by:

• The Dutch Association for Philosophical Practice (VFP)


• International School of Philosophy (ISVW, Leusden)

Place: The Netherlands, Leusden, ISVW (International School of Philosophy). The ISVW is a conference hotel situated in the woods near Utrecht, in the middle of the Netherlands, easy reached by car, train or airplane. It accomodated the II^nd ICPP in 1996.

Time: August 2010.

Enquiries: Reinskje Talhout (info@filosofischconsulent.nl) Dutch Association for Philosophical Practice (VFP), secretary of the organizing committee, or at the VFP website www.verenigingfilosofischepraktijk.nl.

The Dutch Association for Philosophical Practice (VFP): is a professional organisation of philosophical practitioners since 1989, counting 132 members from Holland and Flanders of which 55 hold a philosophical practice. Our members are involved in individual counseling and coaching, Socratic dialogue, education and training, organisational advice and philosophy with kids. Professionalism and modernization are key words to characterize our policy. We facilitate trainings, have initiated certification of philosophical counselors and Socratic facilitators, starting up a registration of practitioners, and explore the different aspects of philosophical practice regularly in meetings for both members and non members.  

Van 16-20 juli 2008 zal ik deelnemen aan de IXe International Conference on Philosophical Practice te Carloforte, Sardinie, Italie. Zie www.carloforte2008.eu. Ik zal er een workshop verzorgen en een lezing geven. De abstract van de workshop treft u hieronder. Een nederlandse versie verzorg ik op verzoek.

The Socratic attitude in philosophical counseling

P.P.M. Harteloh, Ph.D.

Philosophical Counselor, Rotterdam, The Netherlands

Workshop: 90 minutes, 12 participants, language: English

Socrates is an important example for philosophical counseling. His way of questioning, his dialogue with the inhabitants of Athens, and his way of life inspire or even guide our work with guests or clients in philosophical practice. As an example, Socrates exemplifies an attitude, “The Socratic attitude”, which can distinguish philosophical practice from therapy or from other forms of counseling. Socrates didn’t leave us any explicit thoughts on this attitude himself. It has to be reconstructed from the works of Plato. In this reconstruction lies a valuable experience for philosophical counselors. The goal of this workshop is to facilitate this in order to train philosophical counselors.

In this workshop we explore different aspects of the Socratic attitude as they emerge from the works of Plato. We will procede as follows:

(i)                  Six different text fragments from the works of Plato are handed out. Two by two participants study one of the text fragments;

(ii)                They try to find the question which suits the text fragment best. No interpretation is allowed (yet), only questioning. The couples have to brainstorm, come up with questions and reach consensus on the best question;

(iii)               The couples present their solution to the group;

(iv)              The group questions the couple as much as possible. Why do they think the question they put forward, suits the text fragment best? The couple defends their opinion against the group;

(v)                After each couple has presented their solution to the group, we compare the different solutions and explore the corresponding aspect of the Socratic attitude;

(vi)              We evaluate the result.

An attitude is a set of interacting beliefs and desires, underlying our thoughts and actions. Each text fragment used in this workshop represents a different aspect of the Socratic attitude. Participants learn about these different aspects of the Socratic attitude in a Socratic way, e.g. by practicing the art of questioning. Thus, they experience the Socratic attitude. They also experience the Socratic way of life, e.g what it means to question people.

By presenting it on this meeting, I hope to develop the workshop further as a tool for training philosophical counselors in the Socratic attitude. I want to evaluate the selected text fragments and the way we procede with the participants.