Meaning, Freedom to choose, Action, and How We Should Act: A Perspective on Practical Philosophy and its Relationship with the Individual

N-U Philosophical Counselling seeks wisdom as part of the meaning/freedom to choose/action/how we should act sequence. Neither obtaining wisdom nor seeking wisdom necessarily lead to ‘cure’. Obtaining wisdom or seeking wisdom may be utilitarian in the broadest sense, but equally the obtainment or search may bring sorrow or anxiety. Wisdom may alter our world-view, and that altered world-view may include enhanced possibilities and may involve the central character in more ‘openness’, but such enhancement or openness may never constitute the gainful receipt commonly expected by the modern day consumer. In other words, in N-U Philosophical Counselling, utilitarian gain is traded off in favour of non-utilitarian wisdom. This clearly separates two distinct strands of Philosophical Counselling.

Anyone doing thinking within either a Utilitarian or N-U Philosophical Counselling context must accept, at least in principle that: no one else lives their life, they alone have made the choices which have brought them here, they alone can make the choices for their future, they alone are responsible for the quality of their life. If we decide to reorganise our world-view, then we must accept who we are, and any action can only be gained from choices for which we are solely responsible. If this is not the case, meaning, freedom to choose, action, and how we should act are not on the agenda, and Practical Philosophy has no place.

The Utilitarian Philosophical Counsellor’s goal of helping clients satisfy utilitarian needs, for example dealing with problems, crises, dilemmas etc., locates philosophy securely as part of the contemporary free market economy — fashioning a product for the modern consumer, playing to the imperative of trading one resource for another (see, for example, Vahanian’s article on marketing yourself as a Philosophical Counsellor, (Vahanian, 2004)). As such, philosophy cannot look critically at human society and instead simply plays the game on offer; ‘philosophy is good — philosophy for profit is better’.

Utilitarian Philosophical Counselling strays too far from the central purpose of philosophy, it merely uses philosophical tools to provide yet another service for the greedy consumer. Philosophy, as N-U Philosophical Counselling, on the other hand, makes philosophising — thinking — both the method and the result. And, leading us into the ‘uncharted terrain’ of enhanced reality, exposes us to our own potential, and that may make us feel better or worse. Doing philosophy with another to find the potential in us for meaningful action is dangerous, it is committing and leads only to places we have not been. This search has the potential to set us free from the shadowy cave, but to take part we must open up freely, not only to a recognition of meaning, but to change, choice, and possibility. It may be an uncomfortable ‘quest’ indeed. We may consider it desirable not to be deceived by the corruption of shadows, but that does not necessarily mean we want to be without them. Being with the shadows is safe — we know where we are — and easy. Sticking where we are, living with no change, is always easy. Being in the light is stark and exposing, and shows up flaws and difficulties we may not be easily willing to face. Inner-transformation is what is on offer. A far cry from Utilitarian Philosophical Counselling which encourages us to understand our situation so that we can simply make it better — enhance our normalization. Inner-transformation may not be the opposite pole to normalization, but inner-transformation is an unlikely outcome of either utilitarian philosophical guidance or free market consumerism.

Utilitarian Philosophical Counselling would commonly advocate replacing depression with happiness. This is an admirable goal, has a long lineage and illustrious forebears. Russell’s Conquest of Happiness is still recommended reading for anyone interested in eliminating misery from life, and the Aristotelian idea that happiness is the ultimate, un-caused aim, reinforces the idea that happiness should be a (if not the) goal. But there is something unsettling here. It is altogether too convenient to think of philosophy taking the ‘sick’ and ‘needy’ and curing them by showing them the light of true happiness. There may be happiness at the end of the tunnel, it may be the best and even the ultimate goal, it may even be attainable, but philosophy is not a ‘happiness pill’. Philosophy can help open up an individual to possibilities, but it cannot provide direct access to happiness. Forks do not produce good vegetables, they simply help turn over the ground.

Philosophy should ‘worry’ and not satisfy, should be an irritant not a salve, it should (when at its best) create anxiety not reduce it. If we think of philosophy like this, and in particular practical philosophy, it quickly, and rightly, detaches itself from the modern consumer world. Philosophy is not something to be traded — thinking about thinking cannot be packaged for sale. Practical philosophy is a way of opening up our lives, it is a loving process based on a sense of communion between those involved — it is a ‘thinking union’ between companions. This thinking union allows the individual to open up to fresh ideas, maybe anxieties, maybe creativity, but will not directly increase the individual’s ability to do better in the world.

We use terms to denote the world and often the world is connoted by our denotation. Reserving the term ‘Philosophical Counselling’ for those interested in counselling with a philosophical ‘turn of mind’, philosophers who want to counsel, rids us of the clumsy and essentially incorrect ‘Utilitarian Philosophical Counselling’. Philosophers wishing to work with others to enable them to open up their lives to freedom, change, and action, who engage in N-U Philosophical Counselling, are ‘Practical Philosophers’ — philosophers whose pursuit is a practical one, and who consciously want to work without the inherent utilitarian undertone of Utilitarian Philosophical Counselling. This is better called Philosophical Companionship. ‘Clients’ are the others involved in Philosophical Counselling and, because money is almost certain to change hands, by implication of ‘trade’, the client expects professional help and guidance — a ‘product’. This is well established and easy to understand. In the process of Philosophical Companionship, the philosopher, in the first instance, is likely to regard the other as his or her companion. ‘Trading’ with money is less likely and less important. The initial relationship may develop and change over time. Practical Philosophers working with others in this way are best seen as offering Philosophical Companionship to Companions who are engaged in developing their lives with another. ‘Improvement’ is the word that underlies much of the relationship existing between Philosophical Counsellor and client: life will be improved, understanding will be improved, relationships will be improved, better decisions will be made. In the process of Philosophical Companionship, the importance is ‘change’ (life will be changed, understanding will be changed, relationships will be changed, decisions will be changed etc.). Meaning cannot be found where currently meaning is absent. Choices cannot be made where currently there is nothing to choose. Action cannot be taken unless the individual feels free to act. Philosophical Companionship frees up the individual in a changing, meaningful union of philosophical endeavour.

Reference
Vahanian, A. 'Seven Ways to Market Your Philosophical Counselling Service', Practical Philosophy, vol. 7, no 1, Autumn 2004, pp.45-47.