Search results for 'philosophy of therapy' (try it on Scholar)

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  1.  39
    Michael McEachrane (2009). Capturing Emotional Thoughts: The Philosophy of Cognitive-Behavioral Therapy. In Ylva Gustafsson, Camilla Kronqvist & Michael McEachrane (eds.), Emotions and Understanding: Wittgensteinian Perspectives. Palgrave Macmillan
    This chapter examines two premises of cognitive-behavioral therapy (CBT) - that emotions are caused by beliefs and that those beliefs are represented in the mind as words or images. Being a philosophical examination, the chapter also seeks to demonstrate that these two premises essentially are philosophical premises. The chapter begins with a brief methodological suggestion of how to properly evaluate the theory of CBT. From there it works it way from examining the therapeutic practice of capturing the mental representations (...)
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  2.  39
    Donald Robertson (2010). The Philosophy of Cognitive-Behavioural Therapy (Cbt): Stoic Philosophy as Rational and Cognitive Psychotherapy. Karnac.
    Pt. I. Philosophy and cognitive-behavioral therapy (CBT) -- Ch. 1. The "philosophical origins" of CBT -- Ch. 2. The beginning of modern cognitive therapy -- Ch. 3. A brief history of philosophical therapy -- Ch. 4. Stoic philosophy and psychology -- Ch. 5. Rational emotion in stoicism and CBT -- Ch. 6 Stoicism and Ellis's rational therapy (REBT) -- Pt. II. The stoic armamentarium -- Ch. 7. Contemplation of the ideal stage -- Ch. 8. (...)
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  3. Farzaneh Yazdani & Christopher Williams (2009). Law and Well-Being: Applying the Philosophy of Occupational Therapy in Schools. Philosophical Practice 4 (1):393-406.
    How does law effect well-being? Can school rules influence the feel-good factor among children? If a self-perception of being ‘good’ improves well-being, people would prefer to be good—even children. But traditional school rules are often contrary to the principles of well-being, and create ‘good criminals’. Starting from the seemingly absurd truth—‘crime is caused by the law’— the paper proposes that children should learn to view law critically and creatively. Then, through a novel application of Occupational Therapy , and using (...)
     
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  4. Paul Smeyers (2007). The Therapy of Education: Philosophy, Happiness and Personal Growth. Palgrave Macmillan.
    In the modern day, it is understood that the role of the teacher comprises aspects of therapy directed towards the child. But to what extent should this relationship be developed, and what are its concomitant responsibilities? This book offers a challenging philosophical approach to the inherent problems and tensions involved with these issues.
     
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  5.  4
    James Peterman (1992). Philosophy as Therapy: An Interpretation and Defense of Wittgenstein's Later Philosophical Project. State University of New York Press.
    Argues that Wittgenstein's early ethical notion of agreement with the world pivoted to become his later therapeutic notion of agreement with living forms, which satisfies the conditions necessary for a full therapeutic philosophy.
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  6. Manu Bazzano & Julie Webb (eds.) (2016). Therapy and the Counter-Tradition: The Edge of Philosophy. Routledge.
    _Therapy & the Counter-tradition: The Edge of Philosophy_ brings together leading exponents of contemporary psychotherapy, philosophers and writers, to explore how philosophical ideas may inform therapy work. Each author discusses a particular philosopher who has influenced their life and therapeutic practice, while questioning how counselling and psychotherapy can address human ‘wholeness’, despite the ascendancy of rationality, regulation and diagnosis. It also seeks to acknowledge the distinct lack of philosophical input and education in counselling and psychotherapy training. The chapters are (...)
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  7. Eugen Fischer (2011). How to Practise Philosophy as Therapy: Philosophical Therapy and Therapeutic Philosophy. Metaphilosophy 42 (1-2):49-82.
    Abstract: The notion that philosophy can be practised as a kind of therapy has become a focus of debate. This article explores how philosophy can be practised literally as a kind of therapy, in two very different ways: as philosophical therapy that addresses “real-life problems” (e.g., Sextus Empiricus) and as therapeutic philosophy that meets a need for therapy which arises in and from philosophical reflection (e.g., Wittgenstein). With the help of concepts adapted from (...)
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  8.  76
    Konrad Banicki (2014). Philosophy as Therapy: Towards a Conceptual Model. Philosophical Papers 43 (1):7-31.
    The idea of philosophy as a kind of therapy, though by no means standard, has been present in metaphilosophical reflection since antiquity. Diverse versions of it were also discussed and applied by more recent authors such as Wittgenstein, Hadot and Foucault. In order to develop an explicit, general and systematic model of therapeutic philosophy a relatively broad and well-structured account provided by Martha Nussbaum is subjected to analysis. The results obtained, subsequently, form a basis for a new (...)
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  9. J. Kleinig (1981). MURPHY, J. G., "Retribution, Justice and Therapy. Essays in the Philosophy of Law". [REVIEW] Australasian Journal of Philosophy 59:352.
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  10.  25
    Daniel D. Hutto (2003). Wittgenstein and the End of Philosophy: Neither Theory nor Therapy. Palgrave Macmillan.
    What is the true worth of Wittgenstein's contribution to philosophy? Answers to this question are strongly divided. However, most assessments rest on certain popular misreadings of his purpose. This book challenges both "theoretical" and "therapeutic" interpretations. In their place, it seeks to establish that, from beginning to end, Wittgenstein regarded clarification as the true end of philosophy. It argues that, properly understood, his approach exemplifies rather than betrays critical philosophy and provides a viable alternative to other contemporary (...)
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  11.  31
    William Ferraiolo (2011). Donald Robertson, The Philosophy of Cognitive-Behavioural Therapy (CBT): Stoic Philosophy as Rational and Cognitive Psychotherapy. [REVIEW] Journal of Value Inquiry 45 (2):239-243.
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  12.  22
    Rastko Jovanov (2015). What Does Sublation of Moral Consciousness Mean for the Philosophical Practice? On Institutional Dimension of Therapy in Hegel’s Philosophy. In Lydia Amir Aleksandar Fatić (ed.), Practicing Philosophy. Cambridge Scholars Publishing
  13. Kelly Dean Jolley (1993). James F. Peterman, Philosophy as Therapy: An Interpretation and Defense of Wittgenstein's Later Philosophical Project Reviewed By. Philosophy in Review 13 (6):334-336.
     
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  14. Donald F. Duclow (1979). Perspective and Therapy in Boethius's Consolation of Philosophy. Journal of Medicine and Philosophy 4 (3):334-343.
  15.  50
    Bob Plant (2004). The End(s) of Philosophy: Rhetoric, Therapy and Wittgenstein's Pyrrhonism. Philosophical Investigations 27 (3):222–257.
  16.  10
    Christopher Gill (1992). The Rhetoric of Philosophy Martha C. Nussbaum (Ed.): The Poetics of Therapy: Hellenistic Ethics in its Rhetorical and Literary Context. (Apeiron, 23.4.) Pp. Viii + 297. Edmonton, Alberta, Canada: Academic Printing and Publishing, 1990. $48.95 (Paper, $21.95). [REVIEW] The Classical Review 42 (02):338-340.
  17. Eugen Fischer (2011). Diseases of the Understanding and the Need for Philosophical Therapy. Philosophical Investigations 34 (1):22-54.
    The paper develops and addresses a major challenge for therapeutic conceptions of philosophy of the sort increasingly attributed to Wittgenstein. To be substantive and relevant, such conceptions have to identify “diseases of the understanding” from which philosophers suffer, and to explain why these “diseases” need to be cured in order to resolve or overcome important philosophical problems. The paper addresses this challenge in three steps: With the help of findings and concepts from cognitive linguistics and cognitive psychology, it redevelops (...)
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  18.  20
    James M. Glass (1976). Political Philosophy as Therapy: Rousseau and the Pre-Social Origins of Consciousness. Political Theory 4 (2):163-184.
  19.  7
    Britt-Marie Schiller (1993). Philosophy as Therapy: An Interpretation and Defense of Wittgenstein's Later Philosophical Project. By James F Peterman. Modern Schoolman 70 (2):156-159.
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  20.  10
    Eugen Fischer (2011). Philosophical Delusion and its Therapy: Outline of a Philosophical Revolution. Routledge.
    _Philosophical Delusion and its Therapy_ provides new foundations and methods for the revolutionary project of philosophical therapy pioneered by Ludwig Wittgenstein. The book vindicates this currently much-discussed project by reconstructing the genesis of important philosophical problems: With the help of concepts adapted from cognitive linguistics and cognitive psychology, the book analyses how philosophical reflection is shaped by pictures and metaphors we are not aware of employing and are prone to misapply. Through innovative case-studies on the genesis of classical problems (...)
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  21. Jeffrie G. Murphy (1979). Retribution, Justice, and Therapy Essays in the Philosophy of Law. Monograph Collection (Matt - Pseudo).
     
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  22.  59
    Matthew C. Halteman & Megan Halteman Zwart (2016). "Philosophy as Therapy for Recovering (Unrestrained) Omnivores". In Andrew Chignell, Terence Cuneo, and Matthew C. Halteman, eds., Philosophy Comes to Dinner: Arguments about the Ethics of Eating, New York: Routledge, 2016.
    Recourse to a variety of well-constructed arguments is undoubtedly a significant strategic asset for cultivating more ethical eating habits and convincing others to follow suit. Nevertheless, common obstacles often prevent even the best arguments from getting traction in our lives. For one thing, many of us enter the discussion hampered by firmly-entrenched but largely uninvestigated assumptions about food that make it difficult to imagine how even well-supported arguments that challenge our familiar frames of culinary reference could actually apply to us. (...)
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  23.  72
    Konrad Banicki (2015). Therapeutic Arguments, Spiritual Exercises, or the Care of the Self. Martha Nussbaum, Pierre Hadot and Michel Foucault on Ancient Philosophy. Ethical Perspectives 22 (4):601-634.
    The practical aspect of ancient philosophy has been recently made a focus of renewed metaphilosophical investigation. After a brief presentation of three accounts of this kind developed by Martha Nussbaum, Pierre Hadot, and Michel Foucault, the model of the therapeutic argument developed by Nussbaum is called into question from the perspectives offered by her French colleagues, who emphasize spiritual exercise (Hadot) or the care of the self (Foucault). The ways in which the account of Nussbaum can be defended are (...)
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  24.  15
    Ramón Román-Alcalá (2009). Pyrrho of Elis and Indifference as Therapy From Philosophy. Philosophical Inquiry 31 (3-4):103-119.
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  25.  12
    Ramón Román-Alcalá (2009). Pyrrho of Elis and Indifference as Therapy From Philosophy. Philosophical Inquiry 31 (3-4):103-119.
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  26.  11
    Ramón Román-Alcalá (2009). Pyrrho of Elis and Indifference as Therapy From Philosophy. Philosophical Inquiry 31 (3-4):103-119.
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  27.  6
    Ramón Román-Alcalá (2009). Pyrrho of Elis and Indifference as Therapy From Philosophy. Philosophical Inquiry 31 (3-4):103-119.
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  28.  12
    Ramón Román-Alcalá (2009). Pyrrho of Elis and Indifference as Therapy From Philosophy. Philosophical Inquiry 31 (3-4):103-119.
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  29.  23
    J. Koethe (2009). Review: Daniel D. Hutto: Wittgenstein and the End of Philosophy: Neither Theory nor Therapy. [REVIEW] Mind 118 (469):178-181.
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  30.  7
    Terrance Klein (2009). Ludwig Wittgenstein: A Cultural Point of View: Philosophy in the Darkness of This Time (Ashgatge Wittgensteinian Studies). By William James DeAngelis�Wittgenstein and the End of Philosophy: Neither Theory nor Therapy (2nded.). By Daniel D. Hutto. [REVIEW] Heythrop Journal 50 (2):357-358.
  31. Juan Masia Clavel & Moe Kuwano (2008). Return to the Unity of Body and Mind: Encounter of Asceticism, Therapy and Philosophy in Japan. Pensamiento 64 (242):889-902.
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  32.  88
    Eugen Fischer (2010). Philosophical Delusion and its Therapy: Outline of a Philosophical Revolution. Routledge.
    Philosophical Delusion and its Therapy provides new foundations and methods for the revolutionary project of philosophical therapy pioneered by Ludwig Wittgenstein. The book vindicates this currently much-discussed project by reconstructing the genesis of important philosophical problems: With the help of concepts adapted from cognitive linguistics and cognitive psychology, the book analyses how philosophical reflection is shaped by pictures and metaphors we are not aware of employing and are prone to misapply. Through innovative case-studies on the genesis of classical (...)
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  33.  33
    Sun-Hye Kim (2008). Introduction for Philosophical Therapy ‐ Self-Awareness, Self‐Care, Dialogue as the Three Axes of Philosophical Therapy. Proceedings of the Xxii World Congress of Philosophy 54:59-66.
    The modern times proclaimed ‘God’s death’ and the post‐modern times did ‘the death of Man/Subject. And recently our society suffers from ‘the death of the humanities’. The death appearing along with is ‘the death of philosophy’. What on earth does the notice of death of philosophy mean by in the life of human beings living in the modern times? This writer is groping for the point to revive the modern significance of philosophy facing the tragic situations called (...)
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  34.  76
    N. Omelchenko (2012). Philosophy as Therapy. Diogenes 57 (4):73-81.
    Philosophy is deeply rooted in human nature. On the one hand, thinking of an infinite essence of the universe may actualize an infinite essence of humans themselves and thus root them in the Cosmos infinity. On the other hand, to think of infinity is to acquire the power of infinity, i.e., an infinite power. In short, thinking in terms of infinity fills us with infinity. Philosophy allows individuals to overstep the limits of the lived experience, transcends their Selves (...)
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  35. Pauliina Remes (2007). Plotinus on Self: The Philosophy of the 'We'. Cambridge University Press.
    Plotinus, the founder of the Neoplatonic school of philosophy, conceptualises two different notions of self (or 'us'): the corporeal and the rational. Personality and imperfection mark the former, while goodness and a striving for understanding mark the latter. Dr Remes grounds the two selfhoods in deep-seated Platonic ontological commitments, following their manifestations, interrelations and sometimes uneasy coexistence in philosophical psychology, emotional therapy and ethics. Plotinus interest lies in what it means for a human being to be a temporal (...)
     
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  36.  15
    Ray Monk (2007). Bourgeois, Bolshevist or Anarchist?: The Reception of Wittgenstein's Philosophy of Mathematics. In Guy Kahane, Edward Kanterian & Oskari Kuusela (eds.), Wittgenstein and His Interpreters: Essays in Memory of Gordon Baker. Blackwell Pub.
    Introduction 1. Perspectives on Wittgenstein: An Intermittently Opinionated Survey: Hans-Johann Glock. 2. Wittgenstein's Method: Ridding People of Philosophical Prejudices: Katherine Morris. 3. Gordon Baker's Late Interpretation of Wittgenstein: P. M. S. Hacker. 4. The Interpretation of the Philosophical Investigations: Style, Therapy, Nachlass: Alois Pichler. 5. Ways of Reading Wittgenstein: Observations on Certain Uses of the Word 'Metaphysics': Joachim Schulte. 6. Metaphysical/Everyday Use: A Note on a Late Paper by Gordon Baker: Hilary Putnam. 7. Wittgenstein and Transcendental Idealism: A. W. (...)
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  37.  31
    David E. Cooper (2009). Visions of Philosophy. Royal Institute of Philosophy Supplement 84 (65):1-.
    Characterizations of philosophy abound. It is ‘the queen of the sciences’, a grand and sweeping metaphysical endeavour; or, less regally, it is a sort of deep anthropology or ‘descriptive metaphysics’, uncovering the general presuppositions or conceptual schemes that lurk beneath our words and thoughts. A different set of images portray philosophy as a type of therapy, or as a spiritual exercise, a way of life to be followed, or even as a special branch of poetry or politics. (...)
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  38.  16
    Michael Kottow (1985). Philosophy of Medicine in the Federal Republic of Germany (1945–1984). Theoretical Medicine and Bioethics 6 (1).
    The development of the philosophy of medicine in the Federal Republic of Germany since 1945 is presented in a thematic form. The first two decades were characterized by the evolution of an anthropological school of thought that aimed at relating physician and patient in a more personal and existential form than had hitherto been the case. In the last years, this tendency to demand deeper psychic and broader social involvement with medical problems had increased. Somatic disorders were considered to (...)
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  39.  8
    Antonio Donato (2013). Forgetfulness and Misology in Boethius's Consolation of Philosophy. British Journal for the History of Philosophy 21 (3):463 - 485.
    In book one of the Consolation of Philosophy, Boethius is portrayed as a man who suffers because he forgot philosophy. Scholars have underestimated the significance of this portrayal and considered it a literary device the goal of which is simply to introduce the discussion that follows. In this paper, I show that this view is mistaken since it overlooks that this portrayal of Boethius is the key for the understanding of the whole text. The philosophical therapy that (...)
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  40.  51
    Oskari Kuusela (2008). The Struggle Against Dogmatism: Wittgenstein and the Concept of Philosophy. Harvard University Press.
    Wittgenstein on philosophical problems : from one fundamental problem to particular problems -- The Tractatus on philosophical problems -- Wittgenstein's later conception of philosophical problems -- Examples of philosophical problems as based on misunderstandings -- Tendencies and inclinations of thinking : philosophy as therapy -- Wittgenstein's notion of peace in philosophy : the contrast with the Tractatus -- Two conceptions of clarification -- The Tractatus's conception of philosophy as logical analysis -- Wittgenstein's later critique of the (...)
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  41. Pauliina Remes (2011). Plotinus on Self: The Philosophy of the 'We'. Cambridge University Press.
    Plotinus, the founder of the Neoplatonic school of philosophy, conceptualises two different notions of self : the corporeal and the rational. Personality and imperfection mark the former, while goodness and a striving for understanding mark the latter. In this text, Dr Remes grounds the two selfhoods in deep-seated Platonic ontological commitments, following their manifestations, interrelations and sometimes uneasy coexistence in philosophical psychology, emotional therapy and ethics. Plotinus' interest lies in what it means for a human being to be (...)
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  42.  60
    Masahiro Morioka (2012). Human Dignity and the Manipulation of the Sense of Happiness: From the Viewpoint of Bioethics and Philosophy of Life. Journal of Philosophy of Life 2 (1):1-14.
    If our sense of happiness is closely connected to brain functions, it might become possible to manipulate our brain in a much more refined and effective way than current methods allow. In this paper I will make some remarks on the manipulation of the sense of happiness and illuminate the relationship between human dignity and happiness. The President’s Council on Bioethics discusses this topic in the 2003 report Beyond Therapy, and concludes that the use of SSRIs might make us (...)
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  43.  26
    Michael Ure (2007). Senecan Moods: Foucault and Nietzsche on the Art of the Self. Foucault Studies 4:19-52.
    This paper examines Foucault's history of the ancient practices of the self. It suggests that his historical reconstruction usefully distinguishes quite different models of self-cultivation in antiquity, and in doing so helps us to identify and understand the parameters and ambitions of much nineteenth-century German philosophy, especially the ethics of self-cultivation Nietzsche formulates in his middle works. However, it also shows how FoucaultÕs casual formulation of an 'aesthetic of existence' is seriously misleading as a guide to the ancient practices (...)
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  44. Tim LeBon (2001). Wise Therapy: Philosophy for Counsellors. Continuum.
    Independent on Sunday October 2nd One of the country's lead­ing philosophical counsellers, and chairman of the Society for Philosophy in Practice (SPP), Tim LeBon, said it typically took around six 50 ­minute sessions for a client to move from confusion to resolution. Mr LeBon, who has 'published a book on the subject, Wise Therapy, said philoso­phy was perfectly suited to this type of therapy, dealing as it does with timeless human issues such as love, purpose, happiness and (...)
     
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  45. Dan J. Stein (2008). Philosophy of Psychopharmacology: Smart Pills, Happy Pills, and Pepp Pills. Cambridge University Press.
    Psychopharmacology - a remarkable development -- Philosophical questions raised by psychopharmacology -- How to think about science, language, and medicine : classical, critical, and integrated perspectives -- Conceptual questions about psychotropics -- Explanatory questions about psychotropics -- Moral questions about psychotropics.
     
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  46. Paul Giladi (2015). Hegel's Therapeutic Conception of Philosophy. Hegel Bulletin (Special Issue on Idealism and Pragmatism) 36 (02): 248-267.
    The aim of this paper is to argue that Hegel has a therapeutic conception of philosophy, and also to argue that in significant respects this anticipates the classical pragmatist position, which is also interpreted as offering a therapeutic approach. In the first section, I introduce Hegel’s views on how theoretical reasoning has an important connection with practical life. I argue that this important connection between theoretical reason and the practical establishes Hegel as a member of the therapeutic tradition – (...)
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  47.  19
    Chris Mace (ed.) (1999). Heart and Soul: The Therapeutic Face of Philosophy. Routledge.
    Heart and Soul is a collection of essays which examine those concepts and questions which are at the heart of both psychotherapy and philosophy. Topics discussed include the nature of the self, motivation and subjectivity, the limits of certainty and subjectivity in interpersonal situations, and the scope of narrative, dialogue and therapy itself. Looking at the work of key figures such as Wittgenstein, Socrates, Kierkegaard, Foucault, Lacan and Klein, contributors draw on a wide range of philosophical approaches and (...)
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  48. Peter Raabe (2010). Healing Words: Philosophy in the Treatment of Mental Illness. Philosophy and Culture 37 (1):21-34.
    This paper, the brain is defined as biological constructs, the soul is defined as propositions or narrative constructs. Advocates non-biological mental illness - such as depression and schizophrenia - not causal entity , just the thought of the group symptoms given name. The disease is suspected the source of beliefs, values ​​and assumptions. This conclusion is, whether mild or severe, or so-called "clinical" mental illness, as long as the body on the non-biological, can be treated through a philosophy, or (...)
     
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  49.  18
    Gordon Baker (2003). Friedrich Waismann: A Vision of Philosophy. Philosophy 78 (2):163-179.
    Waismann's Wittgenstein-influenced ‘How I see Philosophy’ presents a radical vision of philosophy. But its two most general themes—its stress on freedom and vision, and its emphasis on describing the grammar of our language—seem hard to reconcile. This paper elaborates four interrelated themes: 1) Waismann offers his conception of philosophy, not a delineation of the nature of philosophy. 2) His method is radically therapeutic. 3) He offers a diagnosis of the source of philosophical problems: unconscious analogies or (...)
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  50.  55
    Jacob Stegenga, Ashley Kennedy, Serife Tekin, Saana Jukola & Robyn Bluhm (forthcoming). New Directions in Philosophy of Medicine. In James Marcum (ed.), Bloomsbury Companion to Contemporary Philosophy of Medicine. Bloomsbury 343-367.
    The purpose of this chapter is to describe what we see as several important new directions for philosophy of medicine. This recent work (i) takes existing discussions in important and promising new directions, (ii) identifies areas that have not received sufficient and deserved attention to date, and/or (iii) brings together philosophy of medicine with other areas of philosophy (including bioethics, philosophy of psychiatry, and social epistemology). To this end, the next part focuses on what we call (...)
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