• Women's Studies Review
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• v.26 no.1
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• pp.3-39
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• 2009

Philosophical counseling, established by Achenbach in 1981, began as "philosophical practice" and emerged only recently as a new field of philosophy in its own right. It attempts, by recasting the philosopher as a counselor, to bring philosophy back from academia and recover the ancient notion of "doing philosophy," in a real-life context. Furthermore, it allows clients who are at a critical moment in their life a chance to revive their authentic selves and empowers them to pursue their own path. By engaging with philosophical counseling, clients are more likely to realize their hopes for their lives by examining their lives thoroughly and facing them anew. This paper first attempts to investigate philosophical counseling services for Korean women and to outline a new model of counseling based on the combination of two models of counseling, philosophical counseling and feminist counseling. In the second chapter, it seeks to introduce the history and characteristics of philosophical counseling and in the third chapter, the history and characteristics of feminist counseling are investigated, focusing on a counseling-activity entitled "Telephone for Women." Finally, in the fourth chapter, a comparative study is made by identifying the common aspects of each counseling type, in order to promote the shared outlooks of both counseling models. Although these two models of counseling emerged from different historical, social, and cultural contexts, they were founded according to four common beliefs, which are as follows: first, a focus on the importance of "practice," second, the establishment of an equal relationship between the counselor and the client, third, the importance of counselors listening attentively to the client and opening themselves up, fourth, the encouragement of clients becoming truly themselves and self-educated. Therefore, the writer believes that these two models of counseling are both aiming at the realization of an authentic "human life." It is hoped that philosophical counseling will give Korean women an opportunity to maintain a dialogue that will improve their "well-being" in the future.

• Journal of Korean Philosophical Society
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• v.130
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• pp.305-335
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• 2014

Counseling is conducted through dialogue in relation to counselor and client. Therefore the philosophical counseling first must consider the circumstances, prescribe the main concepts and proceed to the specific methodology in order to be the practical study. The philosophical counseling includes the six necessary concepts-subjects, time, place, object, method, and purpose-because of its behavioral concepts. The subjects are counsellor and client, the place is where public institutions authorize officially for counseling, the time is when the two parties are meeting face to face, the object is the client's facing problems right now, the method is the philosophical assistance, and the purpose is to dissolve the client's problems. The client's facing problems here are the developmental tasks according to the developmental stages and the maladaptive behaviors related to the cognitive distortions appearing in the process. And the philosophical assistance methods are the types to make the facilitating environment and dispute the wrong thoughts and the irrational beliefs. However, the client's problems in counseling often appear in the causes combined between the cognitive elements and the emotive elements which are treated mainly in the psychological counseling. In that case, the way to solve the problems in the philosophical counseling should be applied to with the psychological methods in parallel or in regular succession. Therefore the six necessary concepts of the philosophical counseling are not the absolute meanings but the meanings in general. If so, the concept of the philosophical counseling can be defined as the process in which counselor and client meet face to face and dissolve the client's facing problems through mainly the philosophical methods with the counselor's assistance. If the main concepts of the philosophical counseling can be prescribed as mentioned above, post study needs to proceed to the specific methodology.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.14 no.8
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• pp.3724-3731
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• 2013

The purpose of this study was to find philosophy and counselor's attitudes of solution focused counseling approach. Research methods was to analyze the target literature on 'solution focus / principle; value; philosophy; attitude' through data retrieval around the books, academic papers, master thesis, Phd thesis. The results of this study are as follows. The philosophy of solution focused counseling approach is to center clients, to focus on 'effect', to base on social constructivism and to base on positive psychology. In addition, the counselor' attitudes of solution focused counseling approach is to have 'not-knowing' stance about Clients, to take the attitude of observation with sincere curiosity, to compliment the clients, to become a partner and a coach to practice solution focused counseling approach in various fields.

• Journal of Korean Philosophical Society
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• v.126
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• pp.423-461
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• 2013

The researcher conducted this study to investigate what special meaning does an emotion experience program, a Confucianism philosophical thinking, has for Sunwoo(善友), and based on what structure it unveils a good clue of Sunwoo(善友); and to reveal the structure of philosophical counselling treatment simultaneously. Thus, the researcher performed an "emotion experience program for 3 weeks, targeting 22 research subjects and collected the data of their experience. As for date analysis, a phenomenological analytic method of Colaizzi (1978), one of qualitative research methods was used. It was because the phenomenological analytic method of Colaizzi was suggested to derive common properties of whole research subjects rather than those of individual research subject, which could help develop the theories of philosophical counselling treatment. The finding of the analysis revealed the intrinsic structure of the phenomenon which the research subjects experienced through "an emotion experience program" was reborn as 'unfamiliarity and suspicion', 'burden', 'recognition of a method and a need', 'self-reflection', 'awareness of nature and the correct behavior', 'joy and pleasure', and 'rebirth as a valuable existence'. These were categorized to examine the structure of philosophical counselling treatment. The findings revealed the treatment went through the precesses: 'the start of learning and intentional guidance', 'reflection', 'enlightenment', 'Sugichiin(修己治人)', 'freedom', and 'transcendence. Considering the purpose of Confucian philosophy is living valuable life and the accomplishment of objectives is based on the transcendence, realizing preallotment and putting it into practice, the structure of emotion experience by the research subjects is appropriate for the purpose of Confucian philosophy and the process of objective accomplishment.

• Journal of Korean Philosophical Society
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• v.144
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• pp.205-234
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• 2017

In this essay, I modify and improve an anger-solving approach based on Seneca's theory of anger. Seneca proposed his own theory on anger and its therapy in his book, De Ira. Jin-Nam Yi developed five-step-anger-solving approach based on Seneca's theory and John Dewey's problem-solving steps. I show that Yi's approach is restricted in preventive short-term therapy with a constricted concept of anger. I also propose that we should treat controllable anger on preventive levels and uncontrollable anger on therapeutic levels. Adding the sixth step, 'jumping' in order to treat counselees with uncontrollable angers, I suggest a new anger-solving approach with clinical examples.

• Journal of Oriental Neuropsychiatry
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• v.30 no.3
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• pp.129-140
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• 2019

Objectives: The purpose of this paper is to report the results of applying philosophical counseling to Hwabyung. Methods: At the time of the medical examination, 15 minutes or more of philosophical counselling method based on self-identity was conducted if possible. Additionally, We applied Hwabyung treatment guidelines (acupuncture, herbal medicine, etc.) to the patient If diagnosed as necessary. We evaluated visual Analogue Scale (VAS), Hwabyung scale, and Symptom Checklist 90-Revision (SCL 90-R) at baseline, and reassessed VAS and Hwabyung scale after about two weeks of treatments. Results: After about two weeks of treatment and philosophical counselling, VAS was between 10 to 1-2 and Hwabyung scale from 59 to 48. Also, the problem of fragmentation in the patient's life process was insighted, and the viewpoint was changed. Conclusions: It is useful to combine Korean traditional medical treatment with philosophical counselling method based on self identity for patients suffering from the Hwabyung. To Hwabyung patient, the view of philosophical counselling of feminism which understands women in political and cultural contexts is helpful.

• Journal of Korean Library and Information Science Society
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• v.41 no.2
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• pp.61-80
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• 2010

The purpose of this paper is deriving philosophical foundations of information services by clarifying its concepts and attributes. Clarifying its concepts and attributes is based on the origin of the term information services, definitions and contents, historical and social perspectives. The theory of information services was reorganized by logically demonstrating that the term "information services" is most suitable name to represent its essence, attributes, and activities. The philosophy of information services has the key elements as instruction, information, guidance, and service in humanistic aspects which have been shown consistently in the origin of the term, definitions, historical and social perspectives. This paper tried to establish philosophical basis for information services that is focused on these elements.

• Journal of Korean Philosophical Society
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• v.143
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• pp.291-313
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• 2017

This article aims to analyze the issue of sexual shame and finding answers for how to solve the problem of unjust shame when victims have suffered shaming in a new direction. While existing philosophical arguments have focused on moderating the negative effects of shame by changing the victims' mind, this article tries to fathom the necessity of how to make offenders feel shame. For this, firstly, characteristics of sexual shame on self are described in brief. And then, the article reviews the problems and limitations of existing philosophical methods which have concentrated on changes of victims' thoughts in order to overcome or prevent the negative effects of unjust sexual shame. Next, considering the liberal political philosophy's argument that it is not appropriate that even offenders who committed wrongs should experience shame as there exists an excessive emphasis on the negative aspects of shame, the overlooked positive aspects of shame on fostering human nature, are analyzed. Finally, in the context of sexual shame, the article explores what sense offenders should feel shame and what justifies shaming them.

• Industry Promotion Research
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• v.5 no.2
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• pp.41-50
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• 2020

WIn Korea, the rapid rise of elderly population and dementia prevalence resulting from the unprecedently rapid aging in the world is being emerged as a serious social issue. Caring the elderly with dementia is a different way from a general life and is a world which new cultural existential relationships are interlaced from the relationship viewpoint. From this aspect, the psychological matter of family caring a demented elderly needs to be studied for existential understanding in depth and fundamentally. This study focused on in-depth understanding and description of the stress phenomena experienced by family caregivers with a demented elderly based on Giorgi's method among phenomenological research methods and using existential group counseling techniques. Total 8 sessions of existential group counseling were conducted. This study drew out the outcomes(emotional stress, psychosocial stress, time-dependent stress) of participants' self-awareness experiences by applying 4 steps of Giorgi's phenomenological research methodology based on the Existential Philosophy to participant's intensive statements about stress of family caring a demented elderly drawn out of the existential group counselling sessions. It is hoped that understanding the pain of the supporters who cannot express their own pains through the research results and their self-help group counseling activities will become active, contributing to the health of our society which is about to enter post-aged society.

• Journal of Korean Philosophical Society
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• v.131
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• pp.223-244
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• 2014

In this paper, the author interprets Juyeok (The Book of Changes) as a philosophical book on self-culture instead of a book on divination. Juyeok, originally, was a book on divination written to tell fortunes; however, it has been a rich source producing the discourse of the humanities. This is because it has a unique system of linguistic symbols. Gwae-Hyo (Hexagrams and Horizontal Lines) system of Juyeok has a number of symbolic features, and there is too much room for new philosophical, cultural interpretations. Thus, Juyeok can be applied to any information and events, and it can, accordingly, help solve the problems of life we are facing. Moreover, Juyeok's unique characteristics are revealed very well in active intervention of persons who read and interpret it. Carl Gustav Jung is the very person who argued that one should interpret Juyeok through this active intervention. In the foreword of Juyeok translated by Richard Wilhelm, he mentions a possibility of the interpretation of Juyeok applying 'synchronicity.' According to him, Juyeok is a material not to predict the future or tell the fate ordained, but to look back on oneself or find the solutions of problems oneself. It allows the inquirer to interpret Gwae-Hyo-Sa (Explanations) not simply through the result of fortune-telling but the act of telling one's fortune. He applies 'synchronicity' to the finding of answers to one's problems in the given Gwae-Hyo-Sa. Synchronicity refers to 'the principle of non-causal relationship explaining a phenomenon of meaningful coincidence.' Here, simultaneity, unlike contingency the principle of causality refers to, means 'meaningful coincidence.' He presents a theory that the divination signs derived from Gwae-Hyo-Sang (Images) through synchronicity is a reflection of the psychology of the unconscious the fortune-teller or a man who receives the results of the divination signs has under certain circumstances on the outside. This is because Jung interprets it like this because the way of communication of Juyeok using symbolic language is not direct but indirect. Juyeok's system of symbolic language aims not at delivering objective knowledge, but the reader's self-transformation. This point can be applied in clinical philosophy. People who suffer from agony and pain in their daily lives may find meaningful and helpful advice for themselves no matter what Gwae-Hyo-Sa they choose in Juyeok. This is because it was originally hidden in their inner space and just revealed concretely through Gwae-Hyo-Sang or Gwae-Hyo-Sa in Juyeok. In this sense, we connect the meaning Gwae-Hyo-Sang or Sa contains from Juyeok to their circumstances, read counsel or advice needed ourselves and make it our own to be able to have power to change and help ourselves. And at this very point may be evaluated as an important role of Juyeok.