Philosophical Practice

from Wikipedia, the free encyclopedia

As Philosophical Practice is defined as a form of non-academic philosophical activity in Germany since about the 1980s is observed -Jahren. The process of differentiation and finding a common self-image are not yet complete, which makes a definition difficult and provisional. Odo Marquard's definition in the Historical Dictionary of Philosophy is classic : “ Gerd B. Achenbach coined the term PP in 1981 ...: by PP he understands the professionally operated philosophical life counseling that takes place in the practice of a philosopher. ... It does not prescribe any philosopheme, it does not give any philosophical insight, but it sets thinking in motion: philosophizes.

A philosophical practice is therefore primarily defined by the concern to make philosophical knowledge and philosophical methodology accessible to the general public and to make the practical potential of philosophy and philosophizing usable as a resource . This general public includes individuals, organizations or companies , for philosophy in the form of philosophical group discussions, one-on-one discussions, seminars , projects, trips and the like. a. is processed. The spectrum ranges from individual advice, advice to organizations or companies, educational work (seminars, lectures), project development and implementation, philosophical trips or the philosophical café. The offers of the individual philosophical practices often differ significantly from one another and are strongly influenced by the personality and training as well as the goals of the respective practitioner.

Philosophical practices in German-speaking countries have different focuses and forms. As a rule, these practices are mostly private companies, less often non-profit institutions. How work is done in the individual practices is not regulated by law. A practice directory provides an overview of the various forms.

Historical development

Philosophy began in ancient Greece . At that time it represented a kind of avant-garde trend within a no longer entirely stable worldview .

On the one hand, philosophy endeavored to reformulate theoretical framework concepts for social coexistence. However, it was by no means just a theoretical discussion, but actual training in lifestyle , practice in leading a good life . Good life in the ancient Greek understanding, however, meant striving for harmony with world reason (the logos ). Philosophy was thus the theory and practice of the good life. Philosophy was mostly done in more or less elitist circles ( Plato's Academy , Aristotle Lykeion , Epicurus Kepos , Zenon von Kitions Stoa ). At that time in ancient Greece philosophy as an organization had in a certain way the shape and function of a kind of soul guidance, it was spiritual exercise .

Since the 2nd century this task of soul guidance and exercise began to shift to the communities of the still young Christianity . Christian teaching increasingly took on the role of "true philosophy". She saw herself as committed to the true divine Logos. Following the example of the ancient philosophy circles, spiritual exercises were a central element in the daily routine of many Christian monastery communities . Philosophy thus became the epitome of pastoral care in the Christian monastic environment . It was life training and spiritual exercise in the sense of lived wisdom as religiosity.

With the formation of the first universities in the Middle Ages , philosophy split off from matters of practical life: it was increasingly limited to the discussion of purely theoretical connections. After all, philosophy was just a preparation for studying theology and was thus degraded to the “handmaid of theology ”. Philosophy was definitely no longer a form of life, but an abstract, theoretical discourse . The aspects of exercise and lifestyle were completely taken over from monastic practice. Philosophy as a university discipline has thus become an elite specialist discourse.

With the Renaissance and Rationalism there was a partial liberation from this corset. However, this has by no means achieved a regaining of closeness to life.

Since the end of the 18th century, there has been an increase in creative dynamism even within university circles ( Kant , representatives of German idealism such as Fichte , Schelling , Hegel ). Outside the university and as a counterpoint to school opinion, especially of German idealism, Kierkegaard , Schopenhauer and Nietzsche , among others , formulated their theses, which can be read as precursor theories of the essential philosophical currents of the 20th century ( phenomenology and existential philosophy ) and their movement ultimately into the postmodern construction of Special discourses lead to ( Derrida , Deleuze , Guattari , Lyotard and others).

The abstraction process continued into the 21st century. For philosophy and the art of living it is now of particular importance that the ethical discussion, that is, the philosophical reflection on the prerequisites and possibilities of a good and just life and coexistence, has reached a dead end. Theoretical endeavors get lost in the formulation of general principles which, in their generality, are no longer applicable to everyday life. Ethics without application, however, is a pure game of thought that condemns the public to baffled observation. Professional ethics tries to solve this application problem by formulating so-called area ethics (e.g. eco ethics, medical ethics, animal ethics, legal ethics, sales ethics ...). A real application of ethical questions can hardly be achieved on a purely cognitive (thought) basis, but only on the path of personal experience with the inclusion of individual emotional aspects. However, this presupposes a personal conversation between real-life conversation partners. In Hans Krämer's words: "If [...] ethics is to become practical, [...] then the philosophical consultation is indispensable". A different approach to philosophical questions and knowledge is required here. Not only to save philosophy from its ivory tower, but to make philosophical knowledge accessible again for individual and social concerns.

The term Philosophical Practice has Gerd B. Achenbach introduced. He started from the observation that university philosophy does not measure its philosopheme against everyday life and that psychology has a theoretical deficit. Soon after, in 1985, the first conference on philosophical practice took place. The 'inventor' of this term understood philosophical practice to be philosophical counseling; meanwhile the concepts of philosophical practices have differentiated. In the same year Günther Witzany founded the first philosophical practice outside of Germany in Salzburg. Philosophical practices now exist worldwide. Above all in Scandinavian countries, but also in Switzerland, Austria, England, Israel, the USA, Holland, France, Italy, Spain, Portugal or Mexico, philosophical practices enjoy a brisk popularity. The task of philosophical practice consists in the organization and maintenance of philosophical conversations as diverse, sometimes new forms of understanding, clarification and finding meaning.

Forms of Philosophical Practice

Philosophical practice has become a reality in the form of various offers: In the beginning there was philosophical advice, but soon there were other forms of philosophical educational events (seminars, lectures, philosophical trips, courses), discussion forums such as philosophical cafés and podiums, philosophical discussion groups, philosophical business consulting and coaching , Philosophizing with children and guidance.

Philosophical cafes

A Philosophical Café ("Café-Philo") is a public discussion forum in which philosophical issues are discussed.

The origins of the Café-Philo can be traced back to ancient Greece, where the market square, the agora , the center of cultural life and also the place for philosophical debates, such as the Socratic Dialogues show. Even today, philosophical cafés try to gain a deeper philosophical understanding of one's own beliefs and views in the context of a critical discussion.

This form of philosophical practice was initiated in France by the French philosopher Marc Sautet, who held the first Café Philosophique in Paris in 1992. Sautet's main concern was to make philosophy accessible to a wider public and to give it space beyond the scientific discourse. Every Sunday interested people should meet at that place to discuss a specific topic, which is why Sautet wanted to "set in motion" people's philosophical reflections outside of academic philosophy. His goal was to give everyone the chance to argue and question their own opinion. He wanted to avoid elitist group formation in which only philosophically educated people have their say. The visitors to his Café-Philo chose the topics for discussion together, democratically on site. Among other things, one addressed the questions: “Is violence something universal or something human?” Or “What is beauty?”. Sautet always tried to make the discussions exciting and entertaining.

However, the very first Philosophical Café took place in Germany. Together with the Eitorfer artist Erika Kaldemorgen, the Gelsenkirchen philosopher and non-fiction author Marit Rullmann ("Thinking about life", Wiesbaden 2018, together with Werner Schlegel) organized it on September 24, 1989 in the local culture shop Spunk. Both founded a movement that has spread to numerous German cities to this day. Rullmann alone initiated cafes in 21 German cities (e.g. Halberstadt, Meißen, Moers, Munich, Stuttgart). She held her 100th in 2004 in the adult education center in her hometown and then stopped counting (the myth of French origins doesn't seem to die out). The only difference to the later French form was and is often that a brief introduction was and is given on the respective topic. Since November 2019, the philosopher has been holding cafes in her own "attic salon" at home, but continues to be invited to other cities.

The central concern of a Café-Philo is to offer philosophically interested people the opportunity to “question the opinion of other people, to have their own opinions questioned, and to learn to accept or accept opposing opinions in the context of regularly organized meetings tolerate. ”It is therefore about the exchange of one's own thoughts and not about a reference to the works of other philosophers. The leader of a Café-Philo takes on the role of a moderator who is supposed to lead the discussion along the topic and maintain the reference. This can be done, for example, by reformulating, questioning, problematizing or conceptualizing certain points of view and arguments. If positions harden or the discussion comes to a standstill, he / she can intervene and refer to philosophical approaches in order to drive the conversation forward. But he / she also has the task of preventing the Café-Philo from being misused for processing and processing private matters or for displaying the intellectual facts of individual participants.

Today, several forms of Café Philo have emerged, with some events being based on a predefined topic, while others allow the discussion to run wild until a specific question emerges. Likewise, the philosophical discussion is sometimes preceded by a paper or lecture, on the content of which the subsequent debate should be based. What they have in common, however, is the fact that they should offer an open platform for the exchange of views between the various participants, regardless of their gender, origin, education and cultural as well as social background. The idea is to let everyone have their say and to discuss the different opinions with regard to their moral and political implications.

A Café-Philo thus represents a semi-public setting in which one's own thinking is encouraged and in this way contributes to the finding of clearer expressions and a deeper understanding. The range of topics is extremely extensive and can range from meaning and belief to morality and justice . In principle, the Café-Philo knows no taboo and no censorship. The practitioner Lou Marinoff formulated one basic rule: courtesy. A Philo Café has no therapeutic function.

One point of criticism that the operators of the various Café-Philo had to and must grapple with is the problem of the democratic approach. If anyone is allowed to bring anything to the table, the seriousness of the Café-Philo therefore remains questionable. This criticism is based on the assumption that what is claimed in a philosophical context should be accompanied by appropriate references to sources, insofar as one wishes to go beyond the triviality of a coffee house discussion.

Despite the demands of the critics, the concept established by Sautet has not only spread across Europe, but is now also enjoying a lively influx in the USA, Australia and Asia.

Philosophical Practice and Company

Philosophical advice in the company can be pursued according to different approaches. Workshops are offered, for example, with various topics such as time management . An important area of ​​philosophical advice in or for companies is leadership coaching. Philosophical practice generally means clarification and orientation by means of independent, critical thinking. This idea is also in the foreground in leadership coaching. The philosopher tries to structurally grasp the respective values, the meaning and purpose of the action in order to present the client, the manager, their own premises and internal logic. The philosophical practitioner is thus far removed from a psychological causal link. Rather, it is about understanding meaningful relationships instead of explaining causalities. It's about becoming aware of your own actions as individual decision-making processes in order to expand your own scope. The leadership personality should develop a conscious ethos through the consultation, from which one thinks, decides and acts, and which faces the antinomies of the perceived world reality.

The research field Critical Management Studies (CMS) was created in the 1990s by Mats Alvesson and the Briton Hugh Willmott. Capitalist and neoliberal systems are represented by philosophical positions such as the Frankfurt School , post-structuralism , neo-Marxism and the like. a. critically illuminated. The content of the discourse is very interesting, but the lack of practical relevance of this movement has often been criticized.

The popularization of philosophy in the company describes a field of activity that is about philosophizing in public. Philosophical texts are prepared and attempts are made to make the content palatable to managers, for example. As part of the popularization of philosophy in companies, approaches are used which combine management theories with philosophical thoughts and apply this in advising companies that are looking for orientation in uncertain times. A prominent representative of the popularization of philosophy in companies in the USA is Thomas V. (Tom) Morris. The former philosophy professor at the University of Notre Dame advises his organization and also appears as a motivational speaker. In his lectures such as True Success or The Art of Change, Morris makes strong references to positive psychology. Here, Morris uses philosophical quotations as a starting point to tell illustrative anecdotal episodes from his life. One could read his approach as an update of the philosophical-historical conflict between the diverging terms logos and myth and further ask whether a simplistic reduction of philosophy to a key word for management theories is not taking place here.

The Socratic conversation is often used by philosophical practitioners in companies and organizations. This form of conversation is described in more detail by Michael Niehaus and Roger Wisniewski in the book Management by Sokrates: What the Philosophy of Business Has to Offer .

Business ethics focuses on ethical norms and social responsibility. Ethical conflicts should be resolved in the context of an economic area. Business ethics is, however, assigned to the field of applied ethics rather than that of philosophical practice.

Philosophizing with children

In German-speaking countries, philosophizing with children is carried out in private and semi-public settings as well as in schools and is therefore also seen as a sub-area of philosophy didactics .

Philosophizing with children is also known internationally under its abbreviated form P4C . The origins of P4C can be traced back to the American university professor Matthew Lipman , who founded the Institute for the Advancement of Philosophy for Children (IAPC ) at Montclair State University in 1974 . He was of the opinion that children already have the ability for rational reflection in them. By reading philosophically stimulating stories together, Lipman tried to stimulate and promote this philosophical faculty in children. His dialogical method subsequently also influenced other approaches in the field of P4C. P4C is now practiced in more than sixty countries around the world.

Lipman's work was indicative of further international developments in the P4C. Since he not only wrote philosophical children's books, but also created the first curriculum for the teaching of philosophizing with young people and designed the first master's and doctoral programs in the academic field of the P4C, many P4C practitioners refer to the foundations he created to this day. Over the decades, the teaching materials and techniques for P4C practice have been further developed by the various international P4C representatives.

The American philosopher Gareth Matthews took philosophically stimulating children's stories as a starting point for philosophical discussions with primary school children; but he added a significant element to the method of reading thought-provoking stories. Instead of presenting complete stories to the children as thought input, he only read the beginning of the story with the children and then had them discuss possible outcomes of the story. He either recorded the content of the discussion with a recording device or transcribed important elements. After the discussion, he continued to write the story himself, adding ideas mentioned by the children to the dialogues and actions of the protagonists. In the next unit, this expanded story should serve as further stimulus for further discussion.

The South African Karin Murris, the English Joanna Haynes and the American Tom Wartenberg dealt in detail with the possibilities of using picture books as starting points for philosophical discussions with children. In Great Britain, due to the large range of P4C trainers, a special variety of methods has developed. Roger Sutcliffe is a senior P4C practitioner, president of SAPERE, a charity that promotes P4C in schools, and past president of the International Association for Philosophizing with Children (ICPIC). Will Ord uses the power of meaningful photographs. Peter Worley and Emma Worley, the co-founders of the Philosophy Foundation, which (like the organization SAPERE) aims to implement P4C in schools, use thought experiments and stories in the philosophical discussions with children. To this end, they have developed a special questioning technique that should always focus the discussion on the philosophical question, and which aims to enable children and young people to develop logical argumentation structures cognitively.

Delimitations

Philosophical praxes see themselves as a young phenomenon primarily through delimitation from other offers, institutions or splits. A philosophical practice stands out from that

Associations

There are now various, in some cases regional, associations:

  • International Society for Philosophical Practice (IGPP).
  • Society for Philosophical Practice (GPP), the original society of the IGPP, is now (2018) offering a three-year "Philosophical Practice" training course for the sixth time.
  • Network for practical philosophizing (Switzerland and southern Germany)
  • Professional Association for Philosophical Practice
  • Society for Applied Philosophy (Austria) GAP
  • Circle of academic philosophical practitioners KAPP

A professional association for philosophical practice has existed since May 2009, which was founded out of the IGPP and aims to professionalize philosophical practice as a consulting profession.

Systematic classification

From a systematic point of view, philosophical practice as a form of practical ethics occupies a relatively new place next to applied ethics , as well as next to philosophical-scientific research . It stands for a form of testing philosophical knowledge in human life.

See also

Web links

literature

1980-1999

  • Gerd B. Achenbach: The pure and the practical philosophy. Vienna 1983.
  • Gerd B. Achenbach: Philosophical practice. Cologne 1984; 2nd edition, ibid. 1987
  • Gerd B. Achenbach (with Thomas H. Macho): The principle of healing. Medicine, psychoanalysis, philosophical practice. Cologne 1985
  • Melanie Berg: Philosophical practices in German-speaking countries. A critical inventory. (= Philosophical Practice. Vol. 4). Essen 1992.
  • Alexander Dill: Philosophical Practice - An Introduction. Frankfurt 1990.
  • Odo Marquard: Philosophical Practice. In: Historical Dictionary of Philosophy. Vol. 7, Basel 1989, Col. 1307-1308.
  • Eckart Ruschmann: Philosophical advice. Stuttgart 1999.
  • Christoph Weismüller: Philosophy or Therapy. Texts of Philosophical Practice and Pathognostics. Essen 1991.
  • Günther Witzany: Philosophizing in a threatened world. (= Philosophical Practice. Vol. 1). Essen 1989.
  • Günther Witzany (Ed.): On the theory of philosophical practice. (= Philosophical Practice. Vol. 3). Essen 1991.
  • Günther Witzany: From the practice of practical philosophy. In: Information Philosophy. 4, 1991. pp. 28-37.
  • Michael Zdrenka: Conceptions and Problems of Philosophical Practice. Cologne 1997.

2000 - today

  • Gerd B. Achenbach: On the introduction of Philosophical Practice: Lectures, essays, discussions and essays, with which Philosophical Practice introduced itself in the years 1981 to 2009. A documentation. Dinter, Cologne 2010. For more information on the content, see here
  • Daniel Brandt: Philosophical Practice: Your Concept and Your Position on Psychotherapies. Alber, Freiburg im Breisgau 2010.
  • Dagmar Fenner: Philosophy versus Psychology? To determine the relationship between philosophical practice and psychotherapy. Francke, Tübingen 2005
  • Hans Friesen, Karsten Berr (Ed.): Dimensions of practicing philosophy. Essen 2003.
  • Thomas Gutknecht, Beatrix Himmelmann, Gerhard Stamer (eds.): Dialogue and freedom. (IGPP yearbook; 1), Münster 2005.
  • Thomas Gutknecht, Beatrix Himmelmann, Gerhard Stamer (eds.): Education and advice. (IGPP yearbook; 2), Münster 2006.
  • Thomas Gutknecht, Beatrix Himmelmann, Thomas Polednitschek (eds.): Philosophical practice and psychotherapy. Mutual and common challenges. (IGPP yearbook; 3), Münster 2008
  • Thomas Gutknecht, Thomas Polednitschek, Thomas Stölzel (eds.): Philosophical apprenticeship years, contributions to the critical self-understanding of philosophical practice. (Writings of the International Society for Philosophical Practice, Vol. 1), Münster 2009
  • Thomas Gutknecht, Heidemarie Bennent-Vahle ; Thomas Polednitschek (Ed.): Lust am Logos. (IGPP yearbook; 4), Münster 2011
  • Anders Lindseth: On the matter of philosophical practice. Philosophizing in conversations with people seeking advice. Freiburg: Alber 2005
  • Lou Marinoff: With Socrates on the couch. Philosophy as medicine for the soul. Munich 2002.
  • Peter Moser: The first philosophical practice in Austria. Review of 30 years of "Telos". In: Information Philosophy. 4/2016. Pp. 108-112.
  • Andreas Mussenbrock: Appointment with Kant. Philosophical counseling. Munich 2010.
  • Michael Niehaus, Roger Wisniewski: Management by Sokrates: What the philosophy of business has to offer. Düsseldorf: Cornelsen 2009
  • Uwe Petersen: Philosophy of Psychology, Psychogenealogy and Psychotherapy. A Guide to Philosophical Practice. Hamburg 2010
  • Annemarie Pieper: The Klugscheisser GmbH: Roman. Schwabe, Basel 2006 (novel about a philosophical advisor)
  • Martin Poltrum: Clinical Philosophy. Logos Aesthetics and Philosophical Therapeutics. Parodos, Berlin 2010
  • Peter B Raabe: Philosophical counseling. Praeger, Westport 2001
  • Peter B Raabe: Issues in philosophical counseling. Praeger, Westport 2002
  • Volkbert M. Roth, Detlef Staude (Ed.): The OrientierungsLos. Philosophical practice on the go. Hartung - Gorre, Konstanz 2008.
  • Eckart Ruschmann: The central terms of philosophical advice. In: Information Philosophy. 1 / 2004. pp. 60-63.
  • Wilhelm Schmid: Can philosophy be of help in life? In: Information Philosophy. 3 / 2004. pp. 7-15.
  • Matthias Schmolke: Education and Self-Knowledge in the Context of Philosophical Advice. Faculty of Education at Johann Wolfgang Goethe University, Frankfurt am Main 2011
  • Rainer Sontheimer: Doing Philosophy? A sociological analysis of philosophical counseling practice. Münster: 2013
  • Detlef Staude (Ed.): Living Philosophizing: Philosophical Practice in Everyday Life. Bielefeld 2005.
  • Detlef Staude (Ed.): Methods of Philosophical Practice: A Handbook. Bielefeld 2010.
  • Riedenauer / Schulak (ed.): More light! Experience from philosophical practice. Vienna 2011, ISBN 978-3-7003-1790-6 .
  • Dieter Birnbacher, Dieter Krohn: The Socratic Conversation . Reclam, Philipp, jun. GmbH, Verlag, 2002, ISBN 3150182301 .
  • Harlich H. Stavemann: Socratic conversation in therapy and counseling . 3rd, revised edition, Beltz, Weinheim 2015, ISBN 978-3-621-27929-1 .
  • Günther Witzany: Mitdenker.at: 30 years of Telos philosophical practice. BoD, Norderstedt 2017; ISBN 978-3-7431-3847-6 .

Individual evidence

  1. ↑ See article O. Marquard: Praxis, Philosophische.
  2. ↑ Peter Moser: The First Philosophical Practice in Austria Review of 30 years of "Telos" . In: Peter Moser (Ed.): INFORMATION PHILOSOPHIE . tape 4 , December 2016, p. 108-112 .
  3. ↑ See directory: Philosophical Cafes and Conference Centers .
  4. ↑ Gerd B. Achenbach: What is Philosophical Practice?
  5. ↑ See pro-phil directory of practices .
  6. ↑ Cf. Hadot, Pierre: Philosophy as a way of life. Spiritual exercises in antiquity. Berlin 1981.
  7. ↑ Krämer, Hans: Integrative Ethics. Frankfurt am Main 1992, p. 334.
  8. ↑ www.mitdenker.at
  9. ↑ Marc Sautet: A café for Socrates. Philosophy for everyone. Artemis and Winkler, Düsseldorf / Zurich 1997, p. 7.
  10. ↑ Marc Sautet: A café for Socrates. Philosophy for everyone. Artemis and Winkler, Düsseldorf / Zurich 1997, p. 10.
  11. ↑ Marc Sautet: A café for Socrates. Philosophy for everyone. Artemis and Winkler, Düsseldorf / Zurich 1997, p. 19ff.
  12. ↑ Lou Marinoff: With Socrates on the couch. Philosophy as medicine for the soul. dtv, Munich 2002, p. 273.
  13. ↑ See http://www.philocafe.at/
  14. ↑ See http://www.philo-cafe.de/ as well as http://www.philocafe.at/
  15. ↑ See Peter B. Raabe: Issues in Philosophical Counseling. Praeger, Westport / London 2002.
  16. ↑ Cf. Lou Marinoff: With Socrates on the couch. Philosophy as medicine for the soul. dtv, Munich 2002, pp. 273f. See also Raabe 2002, p. 15.
  17. ↑ See Raabe 2002, p. 15.
  18. ↑ Marc Sautet: A café for Socrates. Philosophy for everyone. Artemis and Winkler, Düsseldorf / Zurich 1997, p. 28f.
  19. ↑ Anette Finitz: Join by persons. Management coaching in philosophical practice. In: Detlef Staude (Ed.): Methods of Philosophical Practice. Bielefeld 2010.
  20. ↑ See Detlef Staude: Methods of Philosophical Practice. A manual. transcript Verlag, Bielefeld 2010, p. 7
  21. ↑ See Anette Finitz: Accompanying leaders. Management coaching in philosophical practice. In: Detlef Staude (Ed.): Methods of Philosophical Practice. Bielefeld 2010: p. 152
  22. ↑ Michael Niehaus, Roger Wisniewski: Management by Sokrates: What the philosophy of the economy has to offer. Cornelsen Verlag Scriptor, Berlin 2009
  23. ^ Martin Douglas: Matthew Lipman, Philosopher and Educator, Dies at 87. In: The New York Times. 2011. Retrieved January 14, 2016.
  24. ^ The Philosophy Foundation. ( Memento of the original from January 25, 2016 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. Forest Hill 2016. Retrieved January 14, 2016. @1@ 2Template: Webachiv / IABot / www.philosophy-foundation.org
  25. ^ Ron Brandt: On Philosophy in the Curriculum: A Conversation with Matthew Lipman. In: Association for Supervision and Curriculum Development (ASCD) (Ed.): Educational Leadership. September 1988, p. 34. Retrieved January 14, 2016.
  26. ↑ The following paragraphs largely refer to the English, already existing wikipedia entry : Philosophy for Children (14/01/16)
  27. ↑ Joanna Haynes, Karin Murris: Picture Books, Pedagogy and Philosophy. Routledge, London 2012
  28. ↑ Thomas E. Wartenberg: A Sneetch is a Sneetch and Other Philosophical Discoveries. Finding Wisdom in Children's Literature. Wiley, New York 2013
  29. ^ Dialogue Works. ( Memento of the original from April 9, 2016 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. Reigate 2007. Retrieved January 17, 2016. @1@ 2Template: Webachiv / IABot / www.dialogueworks.co.uk
  30. ^ The Philosophy Foundation. Forest Hill 2016. Retrieved January 14, 2016.
  31. ↑ Network for practical philosophizing.
  32. ^ Professional Association for Philosophical Practice