Philosophy as therapy

Aims

This course aims to:

• engage practically with philosophical ideas related to self, sanity and betterment
• identify similarities and differences between philosophical approaches to self-improvement
• reflect critically about philosophy’s role in evaluating and developing therapeutic practices

Course content

By exploring the philosophical foundations of traditional therapeutic approaches, we will ask several keys questions, such as “What does it mean to ‘better’ one’s self?”, “Does the Universe prefer sane humans to insane ones?”, “Is an unexamined life really ‘not worth living’?” Notably, there is one important difference between i) these philosophers’ attempts to improve our understanding of self and ii) therapeutic practice: namely, philosophers are free to conclude that insanity is the appropriate response to the world. That is, philosophy does not need to make us “better”. Nevertheless, can philosophy make us “better”? Several philosophers think so, but they have different views about how this is to be achieved. 

We will begin with Aristotle’s account of ‘flourishing’ as a loosely defined aim for humanity. We will ask what it might mean for an individual, society or idea to ‘flourish’; and what role, if any, philosophy plays in bringing this about. Other ancients, including the stoics, make similar appeals to the consolations offered by philosophy, and several make specific claims about why true tranquility derives from our reconciling ourselves to an indifferent world. 

Moving on, we will turn to religious thinkers to determine if fate, or rather God, plays an active role in reconciling us to life’s harshness. Augustine and Kierkegaard both maintain that true flourishing is a progress towards God. We will consider what relevance, if any, this might have to those engaged in a largely secular therapeutic practice. Moreover, do appeals to a ‘Higher Power’ (e.g. in rehabilitation settings) miss the point made by these two Christian thinkers?

In the penultimate session, we will turn to the 20th Century philosopher Wittgenstein who said that the aim of philosophy is to have one’s “thoughts at peace”. But is the tranquillity being sought here about accepting one’s limits, or is it a call to action? In particular, we will consider how Wittgenstein’s philosophy relates to contemporary psychological practice. Wittgenstein was influenced by both William James and Sigmund Freud. 

In closing, we will reflect more generally on the therapeutic benefits (and harms) of an examined life. We will ensure we have plenty of time to reflect and ask any remaining questions. 

What to expect on this course

This course has proven extremely popular with learners of all ages. This is taken as a reflection, not so much on the ideas contained within the course, but on the desire many have to find and/or increase meaning in their life. This means that, whilst students will likely reflect on the content differently, all attendees should have the same problem in mind (even if they can’t quite articulate what that problem is). 

Crucially, philosophy can and should have a role to play in offering solutions to life’s most intractable problems. Notably, whilst many dour questions are asked in philosophy, e.g. Camus’ question in the Myth of Sisyphus “Is life worth it?”, many uplifting answers are offered, e.g. Camus’ emphatic answer “Yes!” It is therefore hoped for and expected that students will identify/strengthen their own, life-affirming answers.

Course sessions

1. Aristotle on Flourishing – We will approach the question of life’s meaning by contemplating Aristotle’s loosely defined notion of ‘flourishing’. Is this what we want? What is it? 
   
    
2. Epicureanism, Stoicism and the Love of Fate – Ancient and modern philosophers, as well as many therapists, seek consolation in identifying those things we can’t change and those things we can. Is this a kind of resignation? Or is meaning to be found in loving fate?  
   
    
3. Kierkegaard on Indirect Communication – The first existentialist, Kierkegaard offers a religious, but for many unrecognisably religious, account of authenticity. In so doing, he also raises a question that many today, in particular mental health professionals, find challenging: “Can I take an active role in leading someone to identify what they believe?” 
   
    
4. Wittgenstein’s Therapeutic Project – Taking his cue from Kierkegaard, Wittgenstein offers a picture-based method for disclosing, as if in a mirror, those thoughts that are so familiar to us we can’t/won’t see them. 
   
    
5. The Re-Examined Life – To end, we reflect back on the ideas and methods discussed to identify the strengths and weaknesses of a therapeutic philosophy. 

Learning outcomes

As a result of the course, you will gain a greater understanding of the subject and you should be able to:

• identify the underlying, philosophical assumptions made in therapeutic practice;
• speak in general terms about how Western philosophy has influenced therapeutic approaches to mental health, wellness and well-being; 
• make connections and draw conclusions about the validity of certain philosophical approaches to self and sanity;
• offer criticisms of established viewpoints on the above themes.

Required reading

There is no required reading for this course. See Course materials for supplementary reading once registered.