Is Agassi’s philosophy of practical affairs applicable in philosophical practice? Is it recommend... more Is Agassi’s philosophy of practical affairs applicable in philosophical practice? Is it recommendable to philosophical practitioners, counselors, or counselees? A critical rational approach like his demands a prior awareness, which participants in practical philosophy programs often miss. That approach is necessary for counseling that is really philosophical, and some of his ideas are inspiring. Yet the problems that interested him and his way of solving or dissolving them on meta-levels, are not always relevant to the counselees’ concerns. His attitude to the opinions, background, and concerns of others, though tolerant, is not recommendable to practitioners who have to take into account the perspectives of participants with other backgrounds, understand their “problem situations” and their “logic.”
Dear Professor Oleg Inshakov,Dear Professor Nikolay Omelchenko,Dear Professor Viorel Guliciuc,It ... more Dear Professor Oleg Inshakov,Dear Professor Nikolay Omelchenko,Dear Professor Viorel Guliciuc,It was a pleasure to participate in the 4thInternational Conference «Human Being inContemporary Philosophical Conceptions». Wewill always be grateful for the effort you made toorganize it.The following events that took place during theConference are worth mentioning:-the quality of the papers presented in the plenarysessions which left good, deep philosophicalexperiences for each of us;-the dimension of two special symposia tocelebrate Mircea Eliade and Simeon Frank;- the great interest generated during the five RoundTables, namely: of the Russian PhilosophicalSociety, of the editors of the Journal «Philosophyand Society», on «Human Being and Philosophyof Diversity», «Human Being, Machine andSign» and «Anthropological Prospects in theXXICentury»;-the «informal meeting» of the WomenPhilosophers, the «Philosophical Fractal ArtGallery» of ViGuera, the «Mircea Eliade PhotoGallery», which were v...
International Journal of Philosophical Practice, 2016
Shlomit Schuster’s article on the Greek Orthodox ascetic practices and the consoling meaning tha... more Shlomit Schuster’s article on the Greek Orthodox ascetic practices and the consoling meaning that such an “ascent” in “Jacob’s ladder” may have for the mourning and dying, throws light not only on Shlomit’s confrontation with death but also on her conception of philosophical life and philosophical autobiography. Some connections between that conception and Shlomit’s life and philosophical practices are examined.
Like many controversies in science, the one between Freud and Jung is overloaded with adhominem a... more Like many controversies in science, the one between Freud and Jung is overloaded with adhominem arguments despite the incompatibility of such arguments with the pretensions of both sides to attain scientific ad rent validity. Unlike natural scientists, Freud and Jung regarded their own adhominem arguments as relevant to general and impersonal truths. They practically legitimized such a use claiming to have a clinical basis for the rejection of the opponent's objections by a de-validating analysis of the opponent's personality as a whole. The argument of this paper is that the de-validating strategy was neither an inevitable psychological outcome of the intricate interpersonal relationships in analytic situations nor the logical consequence of any clinical or scientific psycho-analytical discovery. It followed from the epistemological invalid pretension to have a general theory of mind which could explain by mental analysis the existence of "unreasonable opinions," and the application of the same principles to the opinion that the theory itself is unreasonable. Such a pretension, apparently specific to mystical traditions in theology and metaphysics, was deeply rooted in the modern epistemological tradition. The paper examines the impact of the different branches of that tradition on Freud and Jung's respective ideologies, theories, and practice, including the ad hominem malpractice. It is only occasionally that I am inflicted with the pure human desire to be understood intellectually and not be measured by the yardstick of neurosis.' Jung to Freud, 3 December 1912 (McGuire [1974] 1979, 246) 1 Later pronouncements show that Jung did not consider such "pure human desire" a healthy desire. In a paper written for the Zentralblattfiir Psychotherapy undihre Grenzgebiete about the state of psychotherapy at that time, he attributed "too much intellectualism" to Jewish (in contradistinction to Aryan) therapists, and accused the Freudians of inducing "spiritual bareness" in their patients, as a result of which the latter became "incurably intellectual." Jung became the chief editor of the Zentralblatt, the journal of the (German) General Medical Association for Psychotherapy in 1933, when all associations in Germany were required to conform to Nazi ideology.
Is Agassi’s philosophy of practical affairs applicable in philosophical practice? Is it recommend... more Is Agassi’s philosophy of practical affairs applicable in philosophical practice? Is it recommendable to philosophical practitioners, counselors, or counselees? A critical rational approach like his demands a prior awareness, which participants in practical philosophy programs often miss. That approach is necessary for counseling that is really philosophical, and some of his ideas are inspiring. Yet the problems that interested him and his way of solving or dissolving them on meta-levels, are not always relevant to the counselees’ concerns. His attitude to the opinions, background, and concerns of others, though tolerant, is not recommendable to practitioners who have to take into account the perspectives of participants with other backgrounds, understand their “problem situations” and their “logic.”
Dear Professor Oleg Inshakov,Dear Professor Nikolay Omelchenko,Dear Professor Viorel Guliciuc,It ... more Dear Professor Oleg Inshakov,Dear Professor Nikolay Omelchenko,Dear Professor Viorel Guliciuc,It was a pleasure to participate in the 4thInternational Conference «Human Being inContemporary Philosophical Conceptions». Wewill always be grateful for the effort you made toorganize it.The following events that took place during theConference are worth mentioning:-the quality of the papers presented in the plenarysessions which left good, deep philosophicalexperiences for each of us;-the dimension of two special symposia tocelebrate Mircea Eliade and Simeon Frank;- the great interest generated during the five RoundTables, namely: of the Russian PhilosophicalSociety, of the editors of the Journal «Philosophyand Society», on «Human Being and Philosophyof Diversity», «Human Being, Machine andSign» and «Anthropological Prospects in theXXICentury»;-the «informal meeting» of the WomenPhilosophers, the «Philosophical Fractal ArtGallery» of ViGuera, the «Mircea Eliade PhotoGallery», which were v...
International Journal of Philosophical Practice, 2016
Shlomit Schuster’s article on the Greek Orthodox ascetic practices and the consoling meaning tha... more Shlomit Schuster’s article on the Greek Orthodox ascetic practices and the consoling meaning that such an “ascent” in “Jacob’s ladder” may have for the mourning and dying, throws light not only on Shlomit’s confrontation with death but also on her conception of philosophical life and philosophical autobiography. Some connections between that conception and Shlomit’s life and philosophical practices are examined.
Like many controversies in science, the one between Freud and Jung is overloaded with adhominem a... more Like many controversies in science, the one between Freud and Jung is overloaded with adhominem arguments despite the incompatibility of such arguments with the pretensions of both sides to attain scientific ad rent validity. Unlike natural scientists, Freud and Jung regarded their own adhominem arguments as relevant to general and impersonal truths. They practically legitimized such a use claiming to have a clinical basis for the rejection of the opponent's objections by a de-validating analysis of the opponent's personality as a whole. The argument of this paper is that the de-validating strategy was neither an inevitable psychological outcome of the intricate interpersonal relationships in analytic situations nor the logical consequence of any clinical or scientific psycho-analytical discovery. It followed from the epistemological invalid pretension to have a general theory of mind which could explain by mental analysis the existence of "unreasonable opinions," and the application of the same principles to the opinion that the theory itself is unreasonable. Such a pretension, apparently specific to mystical traditions in theology and metaphysics, was deeply rooted in the modern epistemological tradition. The paper examines the impact of the different branches of that tradition on Freud and Jung's respective ideologies, theories, and practice, including the ad hominem malpractice. It is only occasionally that I am inflicted with the pure human desire to be understood intellectually and not be measured by the yardstick of neurosis.' Jung to Freud, 3 December 1912 (McGuire [1974] 1979, 246) 1 Later pronouncements show that Jung did not consider such "pure human desire" a healthy desire. In a paper written for the Zentralblattfiir Psychotherapy undihre Grenzgebiete about the state of psychotherapy at that time, he attributed "too much intellectualism" to Jewish (in contradistinction to Aryan) therapists, and accused the Freudians of inducing "spiritual bareness" in their patients, as a result of which the latter became "incurably intellectual." Jung became the chief editor of the Zentralblatt, the journal of the (German) General Medical Association for Psychotherapy in 1933, when all associations in Germany were required to conform to Nazi ideology.
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