The World Health Organisation recently listed air pollution as the most significant threat to human health. Air pollution comprises particulate matter (PM), metals, black carbon and gases such as ozone (O3), nitrogen dioxide (NO2) and carbon monoxide (CO). In addition to respiratory and cardiovascular disease, PM exposure is linked with increased risk of neurodegeneration as well as neurodevelopmental impairments. Critically, studies suggest that PM crosses the placenta, making direct in utero exposure a reality. Rodent models reveal that neuroinflammation, neurotransmitter imbalance (...) and oxidative stress are triggered following gestational/early life exposure to PM, and may be exacerbated by concomitant mitochondrial dysfunction. Gestational PM exposure (potentiated by mitochondrial impairment in the metabolically active neonatal brain) not only impacts neurodevelopment but may sensitise the brain to subsequent cognitive impairment. Having reviewed this field, we conclude that strategies are urgently required to reduce exposure to PM during this sensitive developmental period. (shrink)

Informed consent is a key condition for prenatal screening programmes to reach their aim of promoting reproductive autonomy. Reaching this aim is currently being challenged with the introduction of non‐invasive prenatal testing (NIPT) in first‐trimester prenatal screening programmes: amongst others its procedural ease—it only requires a blood draw and reaches high levels of reliability—might hinder women’s understanding that they should make a personal, informed decision about screening. We offer arguments for a renewed recognition and use of informed consent compared to (...) informed choice, and for a focus on value‐consistent choices and personalized informational preferences. We argue for a three‐step counselling model in which three decision moments are distinguished and differently addressed: (1) professionals explore women’s values concerning whether and why they wish to know whether their baby has a genetic disorder; (2) women receive layered medical‐technical information and are asked to make a decision about screening; (3) during post‐test counselling, women are supported in decision‐making about the continuation or termination of their pregnancy. This model might also be applicable in other fields of genetic (pre‐test) counselling, where techniques for expanding genome analysis and burdensome test‐outcomes challenge counselling of patients. (shrink)

Informed consent is a key condition for prenatal screening programmes to reach their aim of promoting reproductive autonomy. Reaching this aim is currently being challenged with the introduction of non-invasive prenatal testing (NIPT) in first-trimester prenatal screening programmes: amongst others its procedural ease—it only requires a blood draw and reaches high levels of reliability—might hinder women’s understanding that they should make a personal, informed decision about screening. We offer arguments for a renewed recognition and use of informed consent compared to (...) informed choice, and for a focus on value-consistent choices and personalized informational preferences. We argue for a three-step counselling model in which three decision moments are distinguished and differently addressed: (1) professionals explore women’s values concerning whether and why they wish to know whether their baby has a genetic disorder; (2) women receive layered medical-technical information and are asked to make a decision about screening; (3) during post-test counselling, women are supported in decision-making about the continuation or termination of their pregnancy. This model might also be applicable in other fields of genetic (pre-test) counselling, where techniques for expanding genome analysis and burdensome test-outcomes challenge counselling of patients. (shrink)

School Counselling in a Chinese Context discusses research in school counselling in the Chinese context of Hong Kong schools and various educational settings, and provides a contextualized understanding of counselling issues. This book highlights key contextual conditions for counselling in Hong Kong a Chinese society. The sub themes addressed in the book include school practices and teacher perspectives on guidance, counselling, behaviour support and school discipline; whole-school guidance program for identity construction; school counselling for ethnic minority students; contextual influence of (...) the use of play therapy; school counselling for students with minority sexual orientation; Chinese cultural influence on counselling, etc. The book also develops new theoretical orientations to understanding various issues of counselling as arisen in the Chinese society of Hong Kong and helps school practitioners to develop culturally responsive approaches to school counselling for personal growth, spiritual and emotional education. The themes addressed in the book include: School practices and teacher perspectives on guidance, counselling, behavior support and school discipline School counselling for ethnic minority students Contextual and cultural influence of the use of play therapy School counselling for students with minority sexual orientation Chinese culture influence on parental participation in counselling School Counselling in a Chinese Context will be of interest to postgraduates and researchers in the field of Counselling, school psychology, child development and Chinese studies. ". (shrink)

Philosophical counselling is an approach that aims to assist people to deal with life events in an effective manner. As such, it is of interest to nurses who are concerned with helping clients who require assistance effectively to manage life events. The approach utilizes both ancient and contemporary philosophical promises and theories. On the promise side, it offers the belief that philosophy can be concerned with providing answers to the question of how people ought to live a good or healthy (...) life. On the theory side, it offers the belief that philosophical inquiry and theory can help people towards such answers. Thus the theory and practice of philosophical counselling is relevant to nurses whose practice aims to promote in their clients a good or healthy lifestyle. The practice of philosophical counselling, in a substance abuse centre, will be explored to demonstrate the theory and methods of the approach. (shrink)

Critiques existing theoretical approaches and practices of philosophical counseling and presents a new model.

_ Source: _Volume 28, Issue 2, pp 103 - 131 Although the distinction between counsel and command in Hobbes’s works, especially _Leviathan_, has been often acknowledged, it has been little studied. This article provides background and analysis of this critical distinction by placing it in conversation with the works of Henry Parker and in the context of the English Civil War, especially as regards the discussion of prudence, interests and crisis. In so doing, three conclusions can be drawn. First, it (...) becomes clear that for both Parker and Hobbes, counsel serves as a foundation to their arguments about the placement and function of sovereignty. Second, in grounding their arguments about sovereignty in the discourse of counsel, both authors – intentionally or unintentionally – undermine the previously critical discourse of counsel. Finally, we see that especially Hobbes’s engagement with and overthrow of the discourse of counsel profoundly alters of the terms and focus of modern political debate, moving from a ‘monarchy of counsel’ to a discussion of political sovereignty. (shrink)

The book is concerned with the shifting notions of self and identity and develops a Foucauldian analysis that examines these inherently philosophical notions in ...

I offer a method for philosophical counseling that is contrasted with Marinoffs. This version of philosophical counseling is primarily epistemic and suggests therapy as the examination of the justification of a client's beliefs, with a goal of enabling the client to change belief systems if the client so chooses.

This article investigates National Defense Education Act and National Defense Education Act-related calls in the late 1950s for the training of guidance counselors, an emergent profession that was to play an instrumental role in both the measuring and placement of students in schools by “intelligence” or academic “ability”. In analyzing this mid-century push for more guidance counseling in schools, this article will first explore a foundational argument for the fairness of intelligence testing made by Educational Testing Service psychometrician William Turnbull (...) in 1951, and then later taken up and employed by other National Defense Education Act-era advocates of testing and grouping. Secondly, this analysis will proceed to National Defense Education Act expert testimony, examining here assertions of the necessity of guidance counseling in schools, and an emergent and shared vision articulating the role guidance counseling was supposed to play in school life. A pattern or structure to this vision emerges here. According to its advocates, guidance counseling would not only inform the self-understanding of the measured individual, but it would also work to condition the ideology of individual intelligence across numerous layers of social life around the student: through peer group, through teachers and school administrators, and finally through home, family, and the wider community. (shrink)

This paper approaches philosophical counseling practice from the idea that philosophy itself is primarily a way of living and only secondarily a subject matter to be grasped and comprehended. Three things are shown to follow from this view: first, charging a fee for access to this practice is inimical to the practice itself; secondly, contrary to scientific ‘objectivity’ as the means to truthspeaking, this view of philosophy calls for a consciously articulated autobiographical expression or personal admission on the part of (...) the philosophical practitioner; and, finally, an understanding of philosophical counseling practice emerges from this view of philosophy that is depicted as naturally occurring therapeutic interacting. (shrink)

Why do counsellors and psychotherapists practice? What is the purpose? What real benefit does the client gain and what benefit accrues to society as a whole? Do liberal and postmodern values leave counselling and psycho-therapy vulnerable to being devalued by consumerism, individualism and relativism? This unique text subjects counselling and psychotherapy to a proper and thorough moral and ethical analysis. Using radical new theories, the author opens up the field of counselling to rational debate, giving it a thorough analysis that (...) is political, sociological and philosophical in outlook. Drawing on the communicative ethics of Habermas, he provides a new basis for understanding the purpose of counselling and psychotherapy. Using an argument that is both challenging and stimulating, the liberal and postmodern approaches are decisively investigated and rejected. Of interest to specialists and non-specialists alike, this work offers a new vision for counselling, which is both appealing and soundly argued. (shrink)

This chapter describes the relation between humanism and counselling. It explores this relation by proceeding in two directions, departing from different starting points. The chapter discusses some important approaches to counselling which are rooted in the humanist worldview. It reflects the diversity of traditions and heritage on which humanism draws. The chapter deals with a further exploration of the question of how to understand humanist counselling nowadays: which counselling practices may be called humanist and which not, and what are essential (...) features of humanist counselling practices. It focuses on some central ideas and principles of humanism instead of on the diversity of humanist thought. The chapter uses the work of the Dutch philosopher and humanist Peter Derkx to identify this shared humanist inspiration in terms of more specific key aspects of humanist counselling. Derkx presents four principles as central characteristics of humanism as a worldview. (shrink)

The main aim of this essay is to open up an area of philosophical counseling that may be described as philosophical counseling for philosophers, where philosophical disabilities or impairments can be identified and treated. This is done by going to the field of mental imagery, which is the context in which the author presents his own imagery impairments and the negative impact they have had on his work in philosophy. The author also tries to show how attending to differences in (...) imaging ablity can help to settle such classic disputes in philosophy as that between Locke and Berkeley on abstract general ideas. (shrink)

This commentary shows how philosophical counseling offers an alternative way for consultants to facilitate "closure" in bioethical disputes.

Survival after solid-organ transplantation has improved significantly, and many contemporary transplant recipients are of childbearing potential. There are limited data to guide decision-making surrounding pregnancy after transplantation, variations in clinical practice, and significant knowledge gaps, all of which raise significant ethical issues. Post-transplant pregnancy is associated with an increased risk of maternal and fetal complications. Shared decision-making is a central aspect of patient counselling but is complicated by significant knowledge gaps. Stakeholder interests can be in conflict; exploring these tensions can (...) help patients to evaluate their options and inform their deliberations. We argue that uniform, evidence-based recommendations for pregnancy after solid organ transplantation are needed. Conducting research, including patient-engaged studies, in this area should be priority for the transplant community. (shrink)

Philosophical counselling, Ran Lahav and others claim, helps clients deepen their philosophical self‐understanding. The counsellor's role is the minimalist one of providing the client with the philosophical tools needed for reflective self‐evaluation. Respect for the client's autonomy entails refraining from intervening with substantive moral criticism, theories, and methods; the client's ways of working out fundamental questions like ‘Who am I and what do I really want?’cannot be assessed by the counsellor in terms of their truth‐value, but only in terms of (...) whether they reflect the client's autonomous choice to express him/herself in a certain way. I argue that this view, which is informed by an anti‐realist account of self and life‐history, undermines the distinction between self‐knowledge and self‐deception. Once interpretive and criteriological free rein is given to the client, and once personal, pragmatic and aesthetic considerations take precedence over truth‐value, then the way is left open to clients to generate the most morally convenient self‐interpretation to suit their current needs. I defend the view that truth matters in philosophical counselling; more specifically, that there is a basic distinction between true and false forms of self‐understanding. To do this, I offer a broadly realist account of self and reflective self‐evaluation. If this is right, then philosophical counsellors shoulder a significant burden of responsibility in helping their clients achieve an accurate, defensible, action‐guiding and truth‐oriented self‐understanding. (shrink)

This article argues that standard models of person-centred care (PCC) and shared decision making (SDM) rely on simplistic, often unrealistic assumptions of patient capacities that entail that PCC/SDM might have detrimental effects in many applications. We suggest a complementary PCC/SDM approach to ensure that patients are able to execute rational decisions taken jointly with care professionals when performing self-care. Illustrated by concrete examples from a study of adolescent diabetes care, we suggest a combination of moral and psychological considerations to support (...) the claim that standard PCC/SDM threatens to systematically undermine its own goals. This threat is due to a tension between the ethical requirements of SDM in ideal circumstances and more long-term needs actualized by the context of self-care handled by patients with limited capacities for taking responsibility and adhere to their own rational decisions. To improve this situation, we suggest a counseling, self-care, adherence approach to PCC/SDM, where more attention is given to how treatment goals are internalized by patients, how patients perceive choice situations, and what emotional feedback patients are given. This focus may involve less of a concentration on autonomous and rational clinical decision making otherwise stressed in standard PCC/SDM advocacy. (shrink)

This book from award winning author Dr. Larry Crabb seeks to think through a model of counseling which can be integrated into the functioning of the local church. It contains a chart appendix.

This study investigated challenges, counselling needs and coping strategies of students with visual impairment in regular secondary schools in Nigeria. The descriptive survey of cross-sectional design was employed for the study. Five hundred and twenty-seven students with visual impairment in regular secondary schools were included in the survey by using purposive and captive sampling techniques. The findings of the study revealed that the challenges of students with visual impairment in regular secondary schools include inability to access modern technologies,, inappropriate teaching (...) methods, non availability of special curriculum. It is therefore recommended that teachers and school authorities should ensure that students with visual impairment are taught to develop effective study habits and techniques of self-activity. (shrink)

This multi-faceted collection of women's perspectives on the renaissance in philosophical practices provides an international overview on the professional practice of philosophical counseling as rooted in the ancient philosophical discipline of life and its essential difference from modern mainstream philosophy.

This essay examines the possible systematic bias against the disabled in the structure and practice of genetic counseling. Finding that the profession's “nondirective” imperative remains problematic, the authors recommend that methodology developed by feminist standpoint epistemology be used to incorporate the perspective of disabled individuals in genetic counselors' education and practice, thereby reforming society's view of the disabled and preventing possible negative effects of genetic counseling on the self-concept and material circumstance of disabled individuals.

This essence is the philosophy of knowledge for personal and social well-being aspects of the contribution. In the Introduction to "What is philosophical counseling practice or philosophy?", I described the ancient philosophy has been caring for the soul and tradition of self, in the last twenty-five years has been the revitalization of philosophers and others up. "Philosophy of psychological analysis," "philosophical counseling hotline", and "personal well-being and Philosophy Cafe" is a contemporary German philosopher Gerd B. Achenbach, British theologian Chad Varah, (...) and the French philosopher Marc Sautet these ideas for specific application situation. In the "philosophy of charity", I argue, the possibility for all practical philosophy, the charity as a necessary test of suspicion. (shrink)

Recently, focus groups and qualitative interviews with nurses who provide frontline care for persons living with HIV highlighted the contentiousness surrounding the seemingly innocuous activity of counselling clients about HIV‐status disclosure, hereafter disclosure counselling. These empirical studies highlighted that while some nurses felt they should instruct clients to disclose their HIV‐positive status if HIV transmission were possible, other nurses were equally adamant that such counselling was outside the nursing scope of practice. A review of these opposing perceptions about disclosure counselling, (...) including an examination of the empirical evidence which supports each point, revealed that the dichotomous arguments needed to be nuanced. The empirical evidence about serostatus disclosure neither supported nor refuted either of these assertions; rather, it substantiated parts of each. To create this understanding, both empirical and theoretical works are used. First, the results of empirical studies about serostatus disclosure, or lack thereof and HIV transmission is presented; as part of this, Marks and Crepaz's HIV disclosure and exposure framework is examined. Second, the work of Michel Foucault on disciplinary and pastoral power is drawn from. The outcome is a nuanced understanding about the interrelationships between disclosure counselling and nursing practice and a final interpretation about what this understanding means for public health practice. (shrink)

Counsel for Kings: Wisdom and Politics in Tenth-Century Iran. By Louise Marlow. 2 vols. Edinburgh Studies in Classical Arabic Literature. Edinburgh: Edinburgh University Press, 2016. Pp. xv + 344, viii + 384. $220, £150.

In the current era patient autonomy is enormously important. However, recently there has also been some movement back to ensure that trust in the doctor's skill, knowledge and virtue is not excluded in the process. These new nuances of informed consent have been referred to by terms such as beneficent paternalism, experience-based paternalism and we would add virtuous paternalism. The purpose of this paper is to consider the history and current problematic nature of counselling and consent. Starting with the tradition (...) founded by Hippocrates we trace and seek to understand how relevant aspects of the patient-doctor relationship have evolved under the influences of subsequent moral theories. Finally we tentatively endorse certain modes of counselling in the current era in order to promote morally sound, good clinical practice. (shrink)

Philosophical counseling is an educational activity in which philosophers engage in dialogue with clients who wish to address questions or manage problems that arise during the course of everyday life. This chapter offers three contrasting perspectives on the question of what philosophical counselors do: first, an institutional scope of practice for philosophical counseling; second, an anecdotal list of common issues for which clients seek philosophical counseling; and third, a heterogeneous set of views by several pioneers of philosophical counseling. From what (...) we have seen thus far, it may already be clear that there exist both parallels and anti‐parallels between philosophical counseling and psychotherapy. First and foremost, anyone who wants to become a philosophical counselor should earn an accredited graduate degree in philosophy in whichever area of specialization captures their interest. (shrink)

Heuser, Eller and Byrne provide important descriptive ethics data about how physicians counsel women on the clinical management of pregnancies complicated by severe fetal anomalies. The authors present an account of what such counselling ought to be based on, the ethical concept of the fetus as a patient and the professional responsibility model of obstetric ethics. When there is certainty about the diagnosis and either a very high probability of either death as the outcome of the anomaly or survival with (...) severe and irreversible deficit of cognitive developmental capacity as a result of the anomaly diagnosed, the pregnant woman should be offered the alternatives of aggressive and non-aggressive obstetric management and induced abortion before viability. It is also ethically permissible to offer feticide followed by termination of pregnancy after viability in such cases. This ethically justified approach will reduce the variation in the actual practices of specialists in maternal–fetal medicine described by Heuser, Eller and Byrne. (shrink)

People who wish to make direct gifts to charities or other nonprofit organizations are faced with an overwhelming number of choices. There exist several types of sources of information to help potential donors choose whether, where, and how much to give. Each of these has its limitations, and at some point the size of the gift contemplated by the donor can justify the marginal cost of consulting with an advisor, particularly when the donor is already consulting with legal or financial (...) planners for estate or other planning. Fundraisers and nonprofit organizations advocate for advisors to encourage their clients to donate. This raises the questions of the proper role of, and the duties incumbent on, those who counsel potential donors on donations (whether or not such counsel is given in connection with other professional advice). After reviewing the situation that gives rise to these issues, this article discusses answers to these questions and how philanthropy and client service can be furthered as part of the same process. (shrink)

There is currently a movement advocating “philosophical counseling.” My own development as a philosopher, then a human services professional, then a psychoanalyst, charts how I came to believe that philosophical training was underrated, and training in psychology was overrated, as an appropriate intellectual foundation for psychotherapy. However, these fields are not distinct. Laws governing the practice of psychology are arrogant in their scope, and make virtually everything out to be the practice of psychology. The scope and nature of philosophy isn’t (...) any clearer. The kind of thinking encouraged in psychology is liable to be exactly the wrong sort of thing for training therapists. Unfortunately, philosophers are liable to not be good therapists either. The lack of neat distinctions between philosophical counseling and psychotherapy provides an argument against a monopoly on therapy-like activities by psychologists. On the liberal side this is an argument in favor of freedom of speech, of belief, and trade, for the applied philosopher. On the conservative side, it may also be an argument for certification (as opposed to licensure) for both psychologists and philosophers, in the interest of protecting the vulnerable by promoting truthful self-representation. (shrink)

_ This scholarly article explores the critical role of professional ethics in the field of counseling and psychotherapy. Ethical considerations are fundamental to maintaining the integrity and trustworthiness of mental health professionals. The paper examines the core principles and ethical guidelines that govern the practice of counseling and psychotherapy, addressing the complexities and challenges that practitioners may encounter. Through an in-depth analysis, the article emphasizes the significance of ethical decision-making, confidentiality, cultural competence, and ongoing professional development in fostering positive therapeutic (...) outcomes. _. (shrink)

Psychotherapy holds out the promise of help for people who are hurting and in need. It can save lives and change lives. In therapy, clients can find their strengths and sense of hope. They can change course toward a more meaningful and healthy life. They can confront loss, tragedy, hopelessness, and the end of life in ways that do not leave them numb or paralyzed. They can discover what brings them joy and what sustains them through hard times. They can (...) begin to trust, or to trust more wisely. They can learn new behaviors in therapy and how to teach themselves new behaviors after therapy ends. They can question what they always believed was a given. They can find out what matters most to them, and how to stop wasting time. They can become happier, or at least less miserable. They can become better able, as Freud noted, to love and to work. They can learn how to accept and love themselves just as they are and accept others who are different from them. Our ethics acknowledge and affirm our profession's responsibilities. This book was written to help strengthen, deepen, and inform ethical awareness and the sense of personal ethical responsibility. Its job is to help you hold onto the ideals-including ethical ideals-that called you into the profession to begin with, to help you develop and fulfill those ideals. There will be so much-trust us on this-that tends to dull ethical awareness, to make ethics drift out of focus, to create barriers between you and your ideals, to replace ethics with pseudo-ethics and ethics placebos. Fatigue, endless paperwork, unrealistic expectations, illness, family crises, not being able to make ends meet, burn out, threats of job loss, insurance coverage that doesn't come close to meeting the needs of our clients, biases that have not been addressed, and so many other forces can pressure us into cutting ethical corners. This book is intended to help you develop a strong and healthy resistance to such forces, to help you weather them without losing your ethical awareness and ideals. (shrink)

Multicultural Counseling: Responding With Cultural Humility, Empathy, and Advocacy is divided up into three sections. The first section is comprised of four chapters and explores the counselors' worldview. The second section is made up of 19 chapters that encapsulate the clients' worldview. The third section includes four chapters that demonstrate the application of multicultural counseling by broaching race and culture; providing culturally responsive assessment, diagnosing, and treatment planning; finding a supervisor who prepares advocates; and designing a culturally sensitive workplace. Each (...) chapter opens with questions designed to have counselors consider their beliefs, attitudes, and judgments and how they might show up in their work with diverse clients. Chapters include clinical case scenarios where students can conceptualize cases using empathy, humility, and advocacy. A distinguishing feature of this book is that it includes cultures that may have been overlooked elsewhere. The authors also sought to include various faiths in this text-such as agnosticism, atheism, and indigenous spiritual practices-with hopes that counselors' first experience with such would be in this book rather than on their couches with clients. Another chapter is dedicated specifically to transgender people. The goal of this book is to give learners the framework to begin to understand who the people are that they will be serving. (shrink)

This chapter contains sections titled: Information Management: Confidentiality, Autonomy and Non‐Directiveness Predictive Genetic Testing Childhood Genetic Testing Genetic Screening Informed Consent to Screening Newborn Screening Carrier Screening Prenatal Screening Susceptibility Screening Further Information Management Goals of Genetic Screening: Public Health vs Individual Choice Conclusion References Further reading.

In this article the authors discuss psychological counselling as it emerges as a gendered profession in the transitional economy of Russia. Based on qualitative, semi-structured interviews with 23 female and three male practising counsellors, the article analyses their perceptions of their profession, focusing in particular on two key issues: their reasons for entry into the profession; and their expectations of their work as a profession. The authors argue that both female and male counsellors’ perceptions of their entry into this profession (...) revealed highly gendered stances, and furthermore, that these were strongly imbricated in the legacies of Soviet employment policies and gender ideology. (shrink)

ObjectiveTertiary education can be stressful for many young people, who consistently report high levels of distress. The issue has major implications for campus health services and mental health policymaking more widely. The present study proposes to map student counseling services in Europe.MethodsThe sample of institutions was sourced, using standardized data extraction, from the European Tertiary Education Register. Then, each institution’s website was analyzed for information about the availability of student counseling centers and the services provided. Data extracted from the ETER (...) database were: ETER ID, national identifier, institution name, English institution name, number of students, legal status, institution category, and institutional website. Data extracted from institutions’ websites concerned the availability of students’ psychological centers and the services provided. Analyses were carried out using the SPSS Statistics software package, version 26.ResultsOverall, it was found that most institutions do not provide mental health counseling services for their students. Institutions of medium dimensions showed a higher probability of reporting students’ psychological centers than small institutions. Moreover, private institutions and public institutions were more likely to report having such centers, while private government-dependent institutions were less likely. Universities of applied sciences and universities were more likely to report having them, while other institutions were less likely. Regarding provision according to geographic area, compared to Northern Europe, every other European region was less likely to report featuring such centers. Most institutions reported offering counseling, career counseling, or not otherwise specified psychological services, but only a small number reported providing services such as psychotherapy, psychiatric services, or counseling for learning-specific disabilities.ConclusionIt is critically important to catalog European data on student counseling centers and services, to encourage tertiary education institutions to invest in such services as key sites for mental health promotion. Indeed, professionally trained staff and the possibility of long-term treatment options would go a long way in supporting students who might not otherwise have access to treatment. (shrink)

Background: It is not known how neonatologists address the affective and cognitive loads on parents deciding whether to resuscitate infants born extremely preterm. This study explores expert neonatologists' views on these decision-making processes and their own roles in counseling parents. Methods: Semistructured interviews asked internationally recognized experts to share their perspectives on perinatal consultations. Their responses were subjected to thematic analysis. Results: Eighteen of 22 invited experts participated. Approximately equal numbers reported employing a physician-driven approach, a parent-driven approach, and a (...) combined approach during these consultations. Those who followed a physician-driven approach typically focused on conveying standard information about adverse outcomes. Those who followed a parent-driven approach typically focused on addressing parents' information requests, guiding their decision making, and providing affective support. Nearly all experts, in each group, endorsed addressing the child's quality of life, in terms of functionality, when discussing long-term outcomes. Although many believed that families adjusted to life with a disabled child, few discussed the topic during prenatal consultations. Most, in each group, reported trying to alleviate future “decisional regret” for parents whose premature infants subsequently became disabled. None spoke to parents about possible decisional regret after deciding to forgo resuscitation. Conclusions: Expert neonatologists are deeply concerned that parents understand the decision facing them. However, they differ on what information they offer and how they balance parents' need for cognitive and affective support. They expressed more concern about parents' decisional regret should their child survive resuscitation, but have severe disability, than about decisional regret after foregoing resuscitation. (shrink)

This fascinating and thought-provoking book provides much-needed philosophical background for counselors, therapists, and healthcare workers looking for broader, deeper foundations in the struggle to help and make sense of others. While examining the best among 20th century philosophy it shows the wealth of inspiration of earlier centuries, and demonstrates with remarkable clarity the way in which the ideas of, and the relations between, these philosophers can inspire, inform, and underpin much of counseling and psychotherapy.

In this paper, we deal with the issue of contradictory beliefs, particularly with regard to Philosophical Counseling: both voices from the philosophical tradition (with no claim of being exhaustive!) and concepts developed by philosophical practitioners will be considered, in order to make clear what a wide range of resources for dealing with contradictions is available to the philosopher who may wish to engage in Philosophical Counseling. Among the philosophical practitioners, we devote special consideration to Ben Mijuskovic and Gerd Achenbach, and (...) this for two main reasons: first, because the issue of contradiction plays a central role in their concept of Philosophical Counseling and, accordingly, it is given special consideration in their writings; second, because their approaches to Philosophical Counseling are so different that by looking at them one can get an impression of the variety of the positions one can adopt in Philosophical Counseling with respect to the issue of contradiction. (shrink)

The recent literature, conference and internet discussions about philosophical counseling (PC) show that it is in a state of confusion as to its definition, area of expertise and purpose. The present paper analyzes these definitions showing their limitations as well as their strong points. A proposal for a more adequate definition is then given which recommends changing the name of “Philosophical Counseling” to “Philosophy Educator and Advisor.” It is also shown that humanism contains many of the elements of the definitions (...) of PC. An analysis of emotion, and specifically anger, is then given to show its implications for PC and to exemplify the definition of PC here proposed. (shrink)

본고는 불교상담방법론을 불교상담의 특징, 불교상담가의 자세, 불교상담의 과정, 기제, 기법을 중심으로 기술하고자 한다. 불교상담은 불교의 궁극적 목표를 지향하는 상담이고, 관점을 열어가는 상담이고, 유해한 심소를 제거하고 푸는 상담이고, 보편적인 주제를 근원적인 차원에서 다루는 상담이라는 특징을 가진다고 할 수 있다. 불교상담가의 자세로는 마음의 원래 모습에 대한 이해를 추구하여야 하고, 상담자 자신과 내담자에게 역기능적으로 작용하는 번뇌를 제거하려는 노력을 기울여야 한다. 상담자와 내담자가 만나는 공간은 생멸하고 열려가는 역동적 공간으로 볼 수 있다. 불교상담의 초기과정에서는 궁극적 목표를 지향하는 가운데 현실적 목표를 잡고, 내담자의 괴로움에 대해서 보편적이고 (...) 근원적 차원에서 이해와 인식을 열어간다. 중기과정은 열림과 제거의 기제를 상호보완적으로 행하는 과정이고, 후기과정은 이러한 과정을 이후에도 지속적으로 유지할 수 있도록 하는 과정이다. 불교상담에는 열림과 제거라는 두 가지 기제가 있다. 열림은 마음의 두 가지 경향성 가운데 일원적 경향성과 연결되고, 제거는 다원적 경향성과 연결되어 있다. 불교상담의 기법은 마음중심, 마음열기, 마음풀기의 차원에서 볼 수 있고, 구체적인 기법으로는 알아차림 기법, 반조 기법, 정견 기법, 연기 기법, 정행 기법, 정사유 기법, 정어 기법, 대치 기법이 있다. (shrink)

Various approaches and methods are used in philosophical counselling. Two main trends can be observed: the first is the use of contemplative methods and the second constitutes approaches based on dialogical critical thinking. The author defends the idea that developing philosophical counselling on the basis of critical thinking presupposes that it is possible for counsellor and client to hold a philosophical dialogue where the relationship is one of expert/lay person. J. Šulavík has described this relationship in greater detail. In the (...) Socratic model, the philosopher and the lay person hold a dialogue whereby they ascertain opinions via inductive comparison and by defining things, creating a shared concept. While the Platonic and Enlightenment models were grounded in the authority of the expert philosopher, in the Socratic and postmodern models, the expert philosopher loses the power to manipulate those who know “less”. Lay people are not passive consumers of a particular “optimal” philosophy but through their own “philosophising” create philosophy and tailor it for themselves. While philosophising, therefore, the philosopher does not take on the role of “producer” of philosophy but of “adviser” (consultant). It is therefore supposed that people have a general need for philosophy and that ultimately they should create and reflect upon their own philosophy. (shrink)

In this paper I will move away from what has become the "traditional" approach to writing and thinking about philosophical counseling - I will not compare and contrast the virtues of the philosophical and psychological paradigms, nor will I attempt to defend philosophical counseling against its critics. Instead, I will use the methods and practices employed by philosophical counselors as a paradigm to inform and govern another philosophical practice, that is, clinical medical ethics. I will show that clinical ethics and (...) philosophical counseling share many common attributes, and argue that each discipline has much to offer to the other. (shrink)

Counseling Ethics for the 21st Century prepares students to address ethical issues arising in contemporary counseling practice. Drawing on their own clinical and practical experiences, authors Elliot D. Cohen and Gale Spieler Cohen present detailed, realistic, and engaging clinical case studies along with a comprehensive five-step model that can be used to manage the complex ethical problems raised throughout the book. Each chapter focuses on particular virtues in the context of examining a particular counseling issue, including online counseling, digital record (...) keeping, and social media. Students will be empowered to define problems, identify relevant facts, conduct ethical analyses, and make the best decisions for their clients. (shrink)

“Whilst philosophical counsellors recognise that philosophy is a potentially practical and useful discipline, this isn’t how many of general public or counselling service providers perceive it. Philosophy has still got a lot of persuading to do about its practical relevance and efficacy.”.

Though there has been interest in philosophical counselling in South Africa since at least the 1990s little has been accomplished by way of formalizing and developing the practice into a profession. We ask what would be required for it to become a fully-fledged profession? We argue that in order to count as a profession, a practice must meet certain normative, cognitive, and organizational criteria, but that philosophical counselling in South Africa falls short both cognitively and organizationally. This has implications for (...) individual philosophical practitioners, it would seem, who cannot any longer consider themselves professionals. We argue that being a professional is not contingent on belonging to an established profession, but rather that to claim to be a professional is to claim that one can be trusted because one has the client’s good at heart. Exploring the idea of trust highlights again, though this time from an ethical rather than from a sociological perspective, that there is an urgent need to fill the cognitive and organizational gap that exists in South Africa. We propose that in order to facilitate the professionalization of philosophical counselling in South Africa, we should adopt an approach that focuses on the training of philosophical counsellors in the hopes that an organizational component will grow out of this rather than following previous attempts to put organizations first. (shrink)