South African Journal of Philosophy, 35 (2), 2016, pp 123–131.
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The self-confidence of the human being, freedom, has first of all to be aroused again in the hearts of these people. Karl Marx
ABSTRACT: If a time of crisis calls for a new mode of thinking, philosophical practice offers the means to answer that call. Contemporary philosophical practice revitalises the ancient Greek understanding of philosophy as a way of life that cultivates personal transformation and new ways of seeing the world. This article describes the development of the author’s philosophical counselling practice as a practice of emancipation, in concert with the writings of Emmanuel Levinas and Jacques Rancière. It considers the significance of personal engagement and companionship for the cultivation of practical wisdom, and suggests that the intransigence of our global social and economic crises ultimately indicates an incorrect view of human nature and an ossified or unbalanced relationship between practical and theoretical ways of knowing and wisdom.
One image that can be seen in two distinct ways, but never both at once. Faces or a vase? Duck or rabbit? Crone or maiden? Someone shows you: See, the old woman’s chin is the young woman’s throat! All of a sudden, you do see. You start to switch the two back and forth, grinning like a kid. You can’t believe your eyes!
In times like ours, which call on us to think differently, the skills of vacillation are good to cultivate. Look at it this way. We are all, more or less, caught in the thrall of a particular mode of thinking and its moral order. Call it Western hegemony or what you will, this dominant perspective prizes objectivity, reason and utility, and excels in categorisation, prediction and control. It conceives of humans as self-interested and separate beings that are concerned with their own being, and as winners and losers in competition for scarce resources. It is a view that marginalises and dismisses human tenderness, vulnerability and relatedness. But it knows a duck when it sees one! Continue reading QA 51. Optical illusions, the political economy of