Journal articles: 'Counseling – Philosophy'

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Kruger, Arnold. "Counseling and Philosophy." American Journal of Pastoral Counseling 6, no. 1 (December 2002): 51–62. http://dx.doi.org/10.1300/j062v06n01_04.

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Tillmanns, Maria daVenza. "Philosophical Counseling." International Journal of Philosophical Practice 2, no. 4 (2005): 1–9. http://dx.doi.org/10.5840/ijpp2005247.

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Many philosophical counselors seem to be counselors who use or point to philosophical texts or use abstract indeed logical or rational methods when working with a client. I want to introduce the idea of a counseling philosopher, who uses the client’s own concrete experiences as the basis for philosophizing with the client about the nature of the client’s dilemma - using ‘the between’ (Buber) as that special creative space where one employs the art of philosophizing to the unique situation. Otherwise, the particularity of that client gets subsumed under theory or methods, much like what has happened in psychology and which gave rise to Achenbach’s criticisms of psychology/psychiatry. The dialogical of which Buber and Friedman speak is the give and take between client and counseling philosopher of understanding and expanding perceptions confirmed through the actual relationship. Philosophy as an art (and not a method) helps us restore the trust Buber talks about which allows us to engage the world directly and not through categories of thought grounded in psychological or philosophical texts and theories.

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Barrientos Rastrojo, José. "Philosophical counseling as poietic philosophy." Philosophical Practice: Journal of the American Philosophical Practitioners Association 2, no. 1 (March 1, 2006): 17–27. http://dx.doi.org/10.1080/17428170600906373.

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Siregar, Alfin. "ISLAMIC COUNSELING IN A PHILOSOPHY PERSPECTIVE." International Journal of Islamic Education, Research and Multiculturalism (IJIERM) 2, no. 2 (December 26, 2020): 116–34. http://dx.doi.org/10.47006/ijierm.v2i2.37.

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Abstract: this paper aims to describe Islamic counseling from a philosophical perspective. However, Islamic counseling cannot be separated from the philosophical foundation as a foundation in analyzing the ontology, epistemology and axiology of Islamic counseling. This paper uses a library research approach, where data is obtained and collected from literature studies. Analysis of the data in this paper requires the author's important role in interpreting the data. In the end, the material object of Islamic Counseling philosophy is the same as the object of philosophy in general, namely everything that exists. Islamic counseling study methods can be done by; Normative, Historical, Linguistic, Contextual, Traditional, Critical, Hermeneutic Approaches.

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Angelett, William. "Philosophy And A Career In Counseling." International Journal of Applied Philosophy 5, no. 2 (1990): 73–75. http://dx.doi.org/10.5840/ijap1990529.

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Zulfikar, Zulfikar, Alfaiz Alfaiz, Ahmad Zaini, Septya Suarja, Nofrita Nofrita, and Rici Kardo. "Counseling as a science or educational practice in multicultural philosophy dimension (A synthesize and counselor perception about counseling profession)." International Journal of Research in Counseling and Education 3, no. 1 (November 19, 2018): 1. http://dx.doi.org/10.24036/0049za0002.

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Counseling has been such a trend in 21 century, as a science that studied a human in psychology perspective. However, it appear with progressive touch, has affect in human mindset in every life that undertake. In 21 century development, many opinion and argumentation about counseling has an uniqueness in philosophy multicultural perspective that counseling has linkage with cultural and philosophy values in human it self, that make a new paradigm has been raise to the surface, such indigineous counseling and multicultural counseling perspective. Regardless with that paradigm, we can’t deny that basically all of science was from a human philosophy about their life with purpose to make understand and handle their life with solving a problems. But is there all of cultural and philosophy can be a such formulation to solve the problem? If cultural and philosophy values transform to such formulation as a science, is there a procedure and criteria to admitt that? Also if counseling only such philosophy or science, practical intervention, how to implemented in real life that has a multicultural and multivalues in philosophy of life? In this article, will describe such a synthesize about counseling as a science or practical science in education in multicultural philosophy paradigm and perception counselor about counseling profession.

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Habsy, Bakhrudin All. "Filosofi Ilmu Bimbingan Dan Konseling Indonesia." Jurnal Pendidikan (Teori dan Praktik) 2, no. 1 (May 26, 2017): 1. http://dx.doi.org/10.26740/jp.v2n1.p1-11.

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AbstrakIlmu Bimbingan dan Konseling adalah ilmu pengetahuan yang mandiri berakar pada filsafat dan agama. Perkembangan Ilmu Bimbingan dan Konseling dari filsafat Bimbingan dan Konseling yang didukung oleh ilmu pendidikan, psikologi, sosiologi, antropologi, budaya yang berintegrasi dan saling menguatkan antara filsafat dan disiplin ilmu dasar serta melahirkan filsafat bimbingan dan konseling yang melandasi disiplin ilmu Bimbingan dan Konseling. Dukungan IPTEK, budaya, dan suasana lingkungan menjadi dasar untuk pengembangan teori dan praksis bimbingan dan konseling. Perkembangan Bimbingan dan konseling tidak lagi terbatas pada setting sekolah, melainkan menjangkau bidang-bidang di luar pendidikan yang memberikan nuansa dan corak pada penyelenggaraan upaya pengembangan individu yang lebih sensitif, antisipatif, proaktif, dan responsif terhadap kebutuhan dan tuntutan perkembangan individu dan masyarakat. AbstractGuidance and Counseling Science is an independent science which is rooted in philosophy and religion. The development of Guidance and Counselling Studies of philosophy Counseling is supported by educational science, psychology, sociology, anthropology, cultural integration and mutually reinforcing between philosophy and basic scientific disciplines and delivers philosophy that underlies Guidance and Counseling disciplines. The support of science and technology, culture, and the atmosphere becomes the basis for the development of the theory and praxis of guidance and counseling. The development of guidance and counseling is no longer confined to the school setting, but to reach areas outside of education that give situation and shades on the efforts on the implementation of the development of the more sensitive, anticipatory, proactive, and responsive individuals to the needs and demands of the development of individuals and society.

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Faiz, Alfaiz, Ari Dharmayanti, and Nofrita Nofrita. "Etika Bimbingan dan Konseling dalam Pendekatan Filsafat Ilmu." Indonesian Journal of Educational Counseling 2, no. 1 (January 2, 2018): 1–12. http://dx.doi.org/10.30653/001.201821.26.

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ETHICS OF GUIDANCE AND COUNSELING IN PHILOSOPHY OF SCIENCE APPROACH. In philosophy view, ethic was a valueable and evaluation about a good and bad things in the human self. Ethic is also call moral philosophy as a apart of axiology in science philosophy. In every science has an axiology that purpose of utilization for prosperity of a human life. Guidance and counseling is a science full of values, that because of it’s a multidicipliner science. This based of four field guidance which of personal, learning, social and career. This field has make a counselor must understand and proficiency with sociology, antrophology, psychology, and eduation science. That will lead a counseling as multidicipliner science has a full of values to covering the process of counseling practice. However the axiology of counseling make little complex to discuss in philosophy foundation, also in psychology, sociology, antrophology and education. In this article will describe and discuss an ethics in counseling as a multidicipliner science in the view point of philosophy, psychology, and education. Also an ethics in counseling profession as applicative science.

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Tanjung, Romi Fajar, Neviyarni Neviyarni, and Firman Firman. "Increasing skills reading students through guidance and counseling classical using Contextual Teaching and Learning (CTL) approach." International Journal of Research in Counseling and Education 3, no. 1 (November 20, 2018): 8. http://dx.doi.org/10.24036/0037za0002.

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Counseling has been such a trend in 21 century, as a science that studied a human in psychology perspective. However, it appear with progressive touch, has affect in human mindset in every life that undertake. In 21 century development, many opinion and argumentation about counseling has an uniqueness in philosophy multicultural perspective that counseling has linkage with cultural and philosophy values in human it self, that make a new paradigm has been raise to the surface, such indigineous counseling and multicultural counseling perspective. Regardless with that paradigm, we can’t deny that basically all of science was from a human philosophy about their life with purpose to make understand and handle their life with solving a problems. But it is not all of cultural and philosophy values can be a such formulation to solve a problems, and if it can be transform to such formulation as a science, there are a procedure and criteria to be needed. Also if a counseling as a philosophy or science and also practical intervention, how to implemented in real life with a multicultural and multivalues in philosophy of life. In this article, will describe more further such a synthesize that counseling can be a science or practical science in educational multicultural philosophy paradigm and a result found that 27 (45%) counselor perception about counseling profession that as educational practice.

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10

Kim, Doe Sik. "The Role of Philosophy in Philosophical Counseling." Journal of the Humanities for Unification 77 (March 31, 2019): 137–65. http://dx.doi.org/10.21185/jhu.2019.3.77.137.

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11

Schuster, Shlomit C. "Report on Applying Philosophy in Philosophical Counseling." International Journal of Applied Philosophy 9, no. 2 (1995): 51–55. http://dx.doi.org/10.5840/ijap1995926.

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12

Cohen, Elliot D. "What Else Can You Do With Philosophy Besides Teach?" International Journal of Philosophical Practice 3, no. 3 (2015): 31–40. http://dx.doi.org/10.5840/ijpp2015336.

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This article traces the rise of philosophical counseling in the United States, from its roots in the applied philosophy movement to the establishment of the National Philosophical Counseling Association, including a code of ethical standards for practitioners and a program for certification of philosophical counselors. The article demonstrates, through a brief discussion of the philosophical counseling modality of Logic-Based Therapy (LBT), how individuals who have Masters or Ph.D.’s in philosophy can become certified members of this burgeoning new profession.

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13

Hoffman, Eric. "The Future of “Philosophical Counseling”." International Journal of Philosophical Practice 1, no. 4 (2003): 1–13. http://dx.doi.org/10.5840/ijpp2003141.

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Beginning from the recognition that “philosophical counseling” is a form of counseling and must acknowledge the extent to which it shares a framework with other kinds of counseling, this article articulates a modest agenda for philosophical counselors and the organizations that represent them. Philosophical counselors may enrich counseling more effectively from the inside, in alliance with other counselors. Respecting the experience and expertise of counselors will help other counselors to appreciate the value philosophy may have for their practice. The general search for allies, who share the sense that philosophy has value for everyday life, may lead, in connection with counseling, to greater involvement of philosophers in training programs for counselors.

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14

Urofsky, Robert I., and Dennis W. Engels. "Issues and Insights: Philosophy, Moral Philosophy, and Counseling Ethics: Not an Abstraction." Counseling and Values 47, no. 2 (January 2003): 118–30. http://dx.doi.org/10.1002/j.2161-007x.2003.tb00229.x.

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Russell, J. Michael. "Philosophical Counseling is not a Distinct Field." International Journal of Philosophical Practice 1, no. 1 (2001): 80–93. http://dx.doi.org/10.5840/ijpp2001115.

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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.

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16

Fleming, Jesse. "PHILOSOPHICAL COUNSELING AND CHUANG TZU'S PHILOSOPHY OF LOVE." Journal of Chinese Philosophy 26, no. 3 (September 1999): 377–95. http://dx.doi.org/10.1111/j.1540-6253.1999.tb00547.x.

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MUNDT, CHRISTOPH. "Philosophy Practice: An Alternative to Counseling in Psychotherapy." American Journal of Psychiatry 159, no. 6 (June 2002): 1075–76. http://dx.doi.org/10.1176/appi.ajp.159.6.1075.

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Schultz-Ross, R. Andrew. "Philosophy Practice: An Alternative to Counseling and Psychotherapy." American Journal of Psychotherapy 54, no. 2 (April 2000): 271–72. http://dx.doi.org/10.1176/appi.psychotherapy.2000.54.2.271.

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김수배. "Kant’s Philosophy from the Viewpoint of Philosophical Counseling." Sogang Journal of Philosophy 54, no. ll (August 2018): 141–67. http://dx.doi.org/10.17325/sgjp.2018.54..141.

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Fleming, Jesse. "Philosophical Counseling and Chuang Tzu’s Philosophy of Love." Journal of Chinese Philosophy 26, no. 3 (February 1, 1999): 377–95. http://dx.doi.org/10.1163/15406253-02603006.

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21

Frank‐Saraceni, James L. "Chaos, creativity, and counseling: Aspects of a Transtheoretical model of the counseling process." World Futures 51, no. 3-4 (February 1998): 361–88. http://dx.doi.org/10.1080/02604027.1998.9972689.

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22

Medveschi, Iulia. "Towards a Meaning-Centered Philosophy of Communication." Postmodern Openings 12, no. 1 (March 19, 2021): 380–86. http://dx.doi.org/10.18662/po/12.1/267.

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Philosophical counseling is a dialogical practice which aims to explore and elucidate issues that do not fall into the pathological sphere, focusing on: common situations you may experience in daily life, moral dilemmas, existential crises due to lack of meaning or purpose of life, ethical conflicts in the workplace, reconciling present experiences with previous thoughts and painstakingly careful inquiries. Sandu Frunză reminds us that philosophical practices should not be understood as a way to satisfy the counseled person or applying painstakingly careful inquiries by finding a viable solution to the problem that worries them, but rather offers them an opportunity to broaden their horizons of knowledge by confronting ideas and beliefs different from his own. In the light of these statements, it would not be to bold to reassure that one of the main purposes of philosophical counseling could only be the search for and acquisition of wisdom. Practicing counsellors as well as scholars and advanced students of philosophy, communication, counseling, and educational and ethical guidance will find the volume Philosophy and everyday life: Books might change your life of particular importance.

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Jeon, Mookyong. "Incorporating Feminism Into Rehabilitation Counselor Education." Rehabilitation Research, Policy, and Education 29, no. 1 (2015): 47–58. http://dx.doi.org/10.1891/2168-6653.29.1.47.

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Purpose:The author describes how rehabilitation counselor educators can incorporate the feminist perspective in teaching rehabilitation counselors-in-training by exploring history, core values, and training methods of feminism.Method:Based on a literature review, the author compares philosophy and concepts of rehabilitation counseling and feminism, reviews the models of feminist supervision, and explores its applicability to rehabilitation counseling.Results:Feminism coincides with the philosophy of rehabilitation counseling in that both share similar perspectives that emphasize equity and justice. When incorporating feminism, the philosophical and conceptual tenets of rehabilitation counseling can be effectively trained through the practices of the rehabilitation counselor such as empowerment and advocacy for clients. Specifically, as a method to disseminate the core values of rehabilitation counseling, feminist supervision provides a structured model to train rehabilitation counselors-in-training.Conclusions:The feminist approach can be incorporated as a viable training method for rehabilitation counselor educators in that feminism provides a useful framework in which not only to view gender, power, and diversity issues but also to train philosophy and core values of rehabilitation counseling.

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Astutik, Sri. "Konseling Konseptual: Sebuah Tinjauan Filosofis." Indonesian Journal of Educational Counseling 2, no. 2 (July 22, 2018): 135–42. http://dx.doi.org/10.30653/001.201822.42.

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CONCEPTUAL COUNSELING: A PHILOSOPHICAL REVIEW. Counseling is a process of giving help done by an expert (called counselor) to the individual who experienced a problem (called counselee) which leads to the overcoming problems facing him. Counseling serves as an effort to change, prevent or increase the potential of life. This literature study contains a description of the counselor's professional concepts in providing counseling services covering the meaning of counseling, counseling parameters, counseling and philosophy, counseling conditions and the effects of the professional counselor as well as the characteristics of a professional counselor which is seen based on the effectiveness of a helper.

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Walker, Guy. "Rehabilitation Counseling with Dual Diagnosis Clients." Journal of Applied Rehabilitation Counseling 18, no. 1 (March 1, 1987): 35–37. http://dx.doi.org/10.1891/0047-2220.18.1.35.

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This article describes a philosophy and methodology for meeting the mental health needs of mentally retarded adults. It illustrates the impact such counseling can have in realizing the potential of such persons for independent living and vocational rehabilitation.

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CHENG, CHUNG-YING. "FROM SELF-CULTIVATION TO PHILOSOPHICAL COUNSELING:." Journal of Chinese Philosophy 23, no. 3 (June 28, 2008): 245–57. http://dx.doi.org/10.1111/j.1540-6253.1996.tb00629.x.

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FLEMING, JESS. "PHILOSOPHICAL COUNSELING AND THE I CHING." Journal of Chinese Philosophy 23, no. 3 (June 28, 2008): 299–320. http://dx.doi.org/10.1111/j.1540-6253.1996.tb00632.x.

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KERR, DONNA H., and MARGRET BUCHMANN. "ON AVOIDING DORMINATION IN PHILOSOPHICAL COUNSELING." Journal of Chinese Philosophy 23, no. 3 (June 28, 2008): 341–51. http://dx.doi.org/10.1111/j.1540-6253.1996.tb00634.x.

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Kerr, Donna H., and Margret Buchmann. "On Avoiding Dormination in Philosophical Counseling." Journal of Chinese Philosophy 23, no. 3 (February 10, 1996): 341–51. http://dx.doi.org/10.1163/15406253-02303006.

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Cheng, Chung-Ying. "From Self-Cultivation to Philosophical Counseling:." Journal of Chinese Philosophy 23, no. 3 (February 10, 1996): 245–57. http://dx.doi.org/10.1163/15406253-02303001.

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Fleming, Jess. "Philosophical Counseling and the I Ching." Journal of Chinese Philosophy 23, no. 3 (February 10, 1996): 299–320. http://dx.doi.org/10.1163/15406253-02303004.

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Cottone, R. "Paradigms of Counseling and Psychotherapy, Revisited: Is Social Constructivism a Paradigm?" Journal of Mental Health Counseling 29, no. 3 (June 28, 2007): 189–203. http://dx.doi.org/10.17744/mehc.29.3.2125224257006473.

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This article revisits the criteria outlined for definition of "paradigms" of counseling and psychotherapy. It defines the emergence of social constructivism as a philosophy with implications for counseling and psychotherapy. It delimits social constructivism by proposing several social constructivist tenets. Social constructivism is assessed against paradigm criteria, and an opinion is offered as to whether social constructivism represents a paradigm of counseling and psychotherapy. Implications of the paradigm analysis for the practice of mental health counseling are outlined.

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Manus, Michaelene B., Marianne G. Bowden, and E. Thomas Dowd. "The Purpose, Philosophy, Content, and Structure of Doctoral Comprehensive/Qualifying Exams." Counseling Psychologist 20, no. 4 (October 1992): 677–88. http://dx.doi.org/10.1177/0011000092204011.

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To gather information about comprehensive/qualifying examinations, the authors surveyed the 64 programs that composed the Council of Counseling Psychology Training programs as well as six nonmember training directors A four-page questionnaire was mailed to these program directors, with 53 (76%) questionnaires being returned. Although all programs required some form of comprehensive evaluation for admission to doctoral candidacy, there was considerable variability among programs regarding philosophy, purpose, content, and structure. Of the programs, 58% required both written and oral comps, and 38% required written comps only. No program required oral comps only. Seventy-seven percent reported that the purpose of comps was to assess ability and integrate knowledge. Although most programs assessed knowledge in the areas of psychological foundations, professional issues, counseling theories and practices, assessment and measurement, and research and statistics, few assessed knowledge in cross-cultural issues, vocational psychology, group counseling, or learning and development. Implications of the data and recommendations for future research are discussed.

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Schuster, Shlomit C. "Philosophy as if it matters: The practice of philosophical counseling." Critical Review 6, no. 4 (September 1992): 587–99. http://dx.doi.org/10.1080/08913819208443281.

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Shin, Moon-Gue. "Jaspers’ Existential Philosophy and Philosophical Counseling to Overcome Existential Frustration." Theology and Praxis 73 (February 28, 2021): 439–71. http://dx.doi.org/10.14387/jkspth.2021.73.439.

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Akos, Patrick. "The Unique Nature of Middle School Counseling." Professional School Counseling 9, no. 2 (January 2005): 2156759X0500900. http://dx.doi.org/10.1177/2156759x0500900211.

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While all levels of school counseling share similarities, the development of early adolescents and the ecology of the middle school require a distinctive role for middle school counselors. This article explores the implications of development and the middle school philosophy on the application of middle school counselor practice and the application of the ASCA National Model®.

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Park, Byoung Jun. "Philosophical Counseling and Philosophy Education - The Goal and Direction of Philosophical Counseling Within the Philosophical Education System." Journal of Human Studies 38 (January 31, 2019): 169–201. http://dx.doi.org/10.21738/jhs.2019.01.38.169.

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Hage, Sally M., Mary Jo Loughran, Salina M. Renninger, and Jill M. Cyranowski. "PsyD Programs in Counseling Psychology: Current Status and Future Directions." Counseling Psychologist 48, no. 5 (May 25, 2020): 716–37. http://dx.doi.org/10.1177/0011000020916787.

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This article depicts the unique integration of science and practice found in Doctor of Psychology (PsyD) programs. To dispel myths and provide accurate information about the counseling psychology PsyD degree, survey and interview data from all nine American Psychological Association (APA)–accredited counseling psychology PsyD programs are presented. We argue that embracing PsyD programs within a unified counseling psychology training structure and value system has advantages for the field, including providing a mechanism to foster counseling psychology’s reach and social justice mission. Given the newly-articulated professional competencies of the APA Standards of Accreditation, we also suggest that maintaining counseling psychology training consistency across both Doctor of Philosophy and PsyD programs has the potential to better meet counseling psychologist career trajectories and workforce needs.

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McCauley, George, Robert J. Wicks, Richard D. Parsons, and Donald E. Capps. "Clinical Handbook of Pastoral Counseling." Review of Religious Research 28, no. 2 (December 1986): 201. http://dx.doi.org/10.2307/3511480.

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Taylor, James Stacey. "The Central Value of Philosophical Counseling." International Journal of Philosophical Practice 1, no. 2 (2002): 1–9. http://dx.doi.org/10.5840/ijpp2002121.

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The title of this paper is deliberately ambiguous. It could refer either to the central value that philosophical counseling has for philosophy in general, or else it could refer to something (such as personal autonomy, or personal well-being) that philosophical counselors believe to be of value, and that they are able to help their clients pursue. In fact, this paper will be addressing both of these topics in order to demonstrate the links that hold between them, and, in so doing, will attempt to further elucidate the nature of philosophical counseling itself.

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Cohen, Elliot D. "Philosophy with Teeth." International Journal of Philosophical Practice 2, no. 2 (2004): 1–9. http://dx.doi.org/10.5840/ijpp2004226.

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The American Society for Philosophy, Counseling, and Psychotherapy (ASPCP) was founded on the premise that philosophical and psychological practices are interdependent and mutually supportive. While psychological practice can benefit from becoming more philosophical, the converse is also true. In contrast, the American Philosophical Practitioner’s Association, under the direction of Louis Marinoff, has driven a wedge between these two practices. In this paper, I show how philosophical therapies such as my own Logic-Based modality, and psychological therapies, especially Rational-Emotional Behavior Therapy (REBT) work together synergistically. I hold that the APPA bifurcation of psychological from philosophical practice is artificial, impractical, and self-defeating. Further, I maintain that Marinoff’s position that there is a distinct class of “sane” clients appropriate for the latter form of therapy serves to propagate a dangerous popular stereotype, that clients who “need” conventional psychological therapy must therefore be “insane.”

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Hansen, James T. "Discovery and Creation within the Counseling Process: Reflections on the Timeless Nature of the Helping Encounter." Journal of Mental Health Counseling 28, no. 4 (October 1, 2006): 289–308. http://dx.doi.org/10.17744/mehc.28.4.5ehtqygeaqqe90h0.

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Discovery and creation are significant elements of experience within the counseling process. These terms can also serve as metaphors for modern and postmodern epistemologies. These dual meanings for discovery and creation are exploited to examine the intersection of counseling and philosophy, particularly in terms of the timeless nature of the helping encounter.

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Hsu, Ho-Ling. "Interpretation of the Movie “Peaceful Warrior”." International Journal of Philosophical Practice 3, no. 4 (2015): 1–27. http://dx.doi.org/10.5840/ijpp2015341.

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The American movie, “Peaceful Warrior” (2006), starring Scott Mechlowicz and Nick Nolte, is a story about an outstanding athlete’s perplexities and anxieties. The main character in the movie, Dan Millman, aggressively pushes his performance in order to become a top athlete. As a result, he develops feelings of perplexity and anxiety, and suffers daily from these problems, leading to insomnia. The other character in the movie, Socrates, who works at a gas station, is like a philosopher. Socrates not only helps others to feel better, he can also help himself; in other words, he provides philosophical counseling services. In this paper, I utilize a combination of Buddhist philosophy and Logic-based Therapy (LBT) to interpret and analyze scenarios from this Movie, hoping to provide materials for philosophical counseling. The Buddhist philosophy I use includes the Ch’an philosophies of attachment, contemplation, greed, animosity, ignorance, non-duality, and meditation. The Five Steps of Logic-Based Therapy I incorporate include: (1) identifying the counselee’s emotional reasoning; (2) identifying any irrational premises; (3) refuting any irrational premises; (4) finding antidotes to the refuted premises; and (5) exercising willpower in overcoming cognitive dissonance. There are six aspects that I address in this paper. The first is the anxieties of the Movie’s main character, Dan. The second is the philosophical counseling approach attained by combining Ch’an philosophy and Logic-based Therapy. The third is “knowing the dissatisfactions,” i.e. the process of finding one’s emotional reasoning/irrational premises. The fourth is “terminating the causes (of the dissatisfactions),” i.e. refuting the irrational premises. The fifth is “cultivating the path,” i.e. finding an antidote to the refuted premises. And the sixth aspect is “realizing the cessation (awakening),” i.e., exercising willpower in overcoming cognitive dissonance.

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Frick, E. "Pastoral and Psychotherapeutic Counseling." Christian Bioethics 16, no. 1 (April 1, 2010): 30–47. http://dx.doi.org/10.1093/cb/cbq005.

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Karyanti, Karyanti, and Muhammad Andi Setiawan. "Pengembangan Model Simboling Kelompok Expressive Writing berlandaskan Falsafah Dandang Tingang untuk Meningkatkan Perilaku Respect." Anterior Jurnal 18, no. 2 (June 1, 2019): 121–26. http://dx.doi.org/10.33084/anterior.v18i2.475.

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The purpose of this research is to find out how the counseling of expressive writing technique group based on the philosophy of dandang tingang and find the design of the counseling model of the expressive writing group with dandang tingang philosophy to improve the respect behavior of students. The research method used is development research. This method is one of the research methods, which at the end of the study can be found in a new model. Data analysis is done in quantitative and qualitative ways. The results of the model development that have been carried out by the researcher include a model that contains Rational, Objectives, Assumptions, Intervention Targets, Model Components, Model Steps, Materials, Facilities, Evaluations and indicators of success. The arranged model is tested to determine the effectiveness of the model that has been arranged. The results of the trial show that the group counseling technique with expressive writing is based on a practical philosophy to improve respect behavior. Independent sample T-Test, from the results of calculations using the help of the SPSS 19.00 application, obtained the following data: T count (23.703) > T table (2.120) then Ho is rejected, and Ha is accepted. Therefore, it can be concluded that group counseling services with an expressive writing technique are based on an effective way to improve respect behavior.

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Bruyere, Susanne M. "An Existentialist Approach To Rehabilitation Counseling." Journal of Applied Rehabilitation Counseling 16, no. 4 (December 1, 1985): 36–40. http://dx.doi.org/10.1891/0047-2220.16.4.36.

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This paper provides an overview of existentialism, as applied to the practice of vocational rehabilitation counseling. The key terms and concepts, historical evolution of existentialism as a philosophy and a form of psychotherapy, and its parallel with rehabilitation, are presented. Application of existentialism as a counseling approach which can be used in working with individuals with disabilities is summarized for: its basic assumptions, relevance of developmental history of the individual, perception of psychological health, criteria for client change, intervention techniques, and client-counselor relationship. Research needed to heighten the utility of this approach to rehabilitation, and the importance of integrating this approach into rehabilitation counseling in the 1980s, is discussed.

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Habsy, Bakhrudin All. "Konseling Rasional Emotif Perilaku: Sebuah Tinjauan Filosofis." Indonesian Journal of Educational Counseling 2, no. 1 (January 8, 2018): 13–30. http://dx.doi.org/10.30653/001.201821.25.

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RATIONAL EMOTIVE BEHAVIOR COUNSELING: A PHILOSOPHICAL REVIEW. Rational Emotive Behavior Counseling is a comprehensive, active-directive, philosophical and empirical counseling based on psychotherapy that focuses on solving problems of emotional and behavioral disorders, as well as delivering individuals to happier and fulfilling lives more lives. The foundation of the philosophy of Rational Emotive Behavior Counseling is phenomology, which implies that there is no problem within oneself, which causes one to be troubled is his or her own. Rational emotive behavior counseling is done by using a varied and systematic procedure that is specifically intended to alter behavior within the boundaries of objectives that counselors and counselees work on together. General Purpose Rational Emotive Behavior Counseling helps counselees to identify irrational belief systems and then modify them to become more rational. Rational Counseling Emotive Behavior is practiced around the world and has many counseling applications, over 50 years of existence, Rational Emotive Behavior Counseling has been successfully applied to individuals, groups, marriages, families and for a variety of issues.

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Marshall, Mason, and D. Kevin Sargent. "A Rhetorical Turn in Philosophical Counseling?" International Journal of Philosophical Practice 1, no. 2 (2002): 10–29. http://dx.doi.org/10.5840/ijpp2002122.

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Far more than the dialectic philosophy of Socrates, the rhetorical humanist tradition avoids objectivist epistemology, charts a traversable path to practical wisdom, and aptly highlights the importance of aesthetic style. In those and other ways, we argue, it offers a preferable historical basis for today’s philosophical counseling. Advocates of that contemporary practice tend to cite Socrates as its historical progenitor and favor the narrow propositional logic that is ascribed to him. Some practitioners, though, have also grown more attuned to metaphorical and narrative elements in a client’s worldview. We aim to supplement their claims by drawing from principles of classical rhetorical theory, showing a way to rethink the practice of philosophical counseling today.

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KLEIST, DAVID M., and LYLE J. WHITE. "The Values of Counseling: A Disparity Between a Philosophy of Prevention in Counseling and Counselor Practice and Training." Counseling and Values 41, no. 2 (January 1997): 128–40. http://dx.doi.org/10.1002/j.2161-007x.1997.tb00395.x.

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Zamroni, Edris. "COUNSELING MODEL BASED ON GUSJIGANG CULTURE: CONCEPTUAL FRAMEWORK OF COUNSELING MODEL BASED ON LOCAL WISDOMS IN KUDUS." GUIDENA: Jurnal Ilmu Pendidikan, Psikologi, Bimbingan dan Konseling 6, no. 2 (December 31, 2016): 116. http://dx.doi.org/10.24127/gdn.v6i2.426.

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This article discusses the developing of conceptual framework of gusjigang counseling model as a manifestation of local wisdoms hold by the people of Kudus regency. Gusjigang is a philosophy of life taught by Sunan Kudus (one of the nine Java island’s first Muslim missionaries) which teaches men to have a good behavior (gus), to be good at reciting Koran (ji) as well as trading (gang). Gusjigang counseling model is close to Islamic counseling nuance which sets out the Islamic values of Kudus people who have been widely known as religious people. The goals of this counseling model are to develop men's virtuous characters, scientific and systematic thoughts, and improve persistence, creativity, innovativeness to survive.

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Journal articles on the topic 'Counseling – Philosophy'

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