Lou Marinoff

Bertrand's random-chord paradox purports to illustrate the inconsistency of the principle of indifference when applied to problems in which the number of possible cases is infinite. This paper shows that Bertrand's original problem is vaguely posed, but demonstrates that clearly stated variations lead to different, but theoretically and empirically self-consistent solutions. The resolution of the paradox lies in appreciating how different geometric entities, represented by uniformly distributed random variables, give rise to respectively different nonuniform distributions of random chords, and hence to different probabilities. The principle of indifference appears consistently applicable to infinite sets provided that problems can be formulated unambiguously

Notwithstanding recent successes of philosophical counseling, which appear to be leading to its legitimization as a professional practice in America and abroad, many forces concen to condition its emergent structure and function. This paper briefly elucidates some of the influences to which philosophical counseling is subject, that lie beyond its unilateral control. These include its portayal by the media to the public, its scope of practice, its relations with psychology and psychiatry, its foreseeable effects in particular cases, and its perception by (and of) analytical philosophy.

Abstract In an engaging and ingenious paper, Irvine (1993) purports to show how the resolution of Braess? paradox can be applied to Newcomb's problem. To accomplish this end, Irvine forges three links. First, he couples Braess? paradox to the Cohen?Kelly queuing paradox. Second, he couples the Cohen?Kelly queuing paradox to the Prisoner's Dilemma (PD). Third, in accord with received literature, he couples the PD to Newcomb's problem itself. Claiming that the linked models are ?structurally identical?, he argues that Braess solves Newcomb's problem. This paper shows that Irvine's linkage depends on structural similarities?rather than identities?between and among the models. The elucidation of functional disanalogies illuminates structural dissimilarities which sever that linkage. I claim that the Cohen?Kelly queuing paradox cloaks a fine structure that decouples it from both Braess? paradox and the PD (Marinoff, 1996a). I further assert that the putative reduction of the PD to a Newcomb problem (e.g. Brams, 1975; Lewis, 1979) is seriously flawed. It follows that Braess? paradox does not solve Newcomb's problem via the foregoing and herein sundered chain. I conclude by substantiating a stronger claim, namely that Braess'paradox cannot solve Newcomb's problem at all

This paper claims that the edifice of philosophical practice bears prima facie resemblance to other counseling-dispensing professions—e.g. medicine, law, psychology, accountancy. It defends virtues of professionalism in philosophical practice against accusations of sophism, and also rejects social constructivism as a politically extreme form of sophistry. It concludes that, notwithstanding prima facie resemblance to other counseling professions, philosophical practice is foundationally distinct from them. When elaborated, this distinction complicates the notion of inculcating virtue in philosophical practice.

This paper examines a social contractarian model in which an actor cooperates by mimicry; that is, cooperates just in case there is majority cooperation in his orher vicinity. A computer simulation is developed to study the relation between initial and final proportions of such cooperators, as wel l as to chart the population dynamics themselves. The model turns out to be non-linear; item bodies a quintessentially chaotic threshold. The simulation also yields other unforeseen results, revealing a "geometry of delection" that unites delecting cells into robust molecular formations which persist with in overall cooperative domains, or which under certain conditions undermine cooperativeness entirely. The model thus sheds so me light on the structura l dimension of mimicry that underlies social communication, conflict and its resolution.

Philosophical counseling is an educational activity in which philosophers engage in dialogue with clients who wish to address questions or manage problems that arise during the course of everyday life. This chapter offers three contrasting perspectives on the question of what philosophical counselors do: first, an institutional scope of practice for philosophical counseling; second, an anecdotal list of common issues for which clients seek philosophical counseling; and third, a heterogeneous set of views by several pioneers of philosophical counseling. From what we have seen thus far, it may already be clear that there exist both parallels and anti‐parallels between philosophical counseling and psychotherapy. First and foremost, anyone who wants to become a philosophical counselor should earn an accredited graduate degree in philosophy in whichever area of specialization captures their interest.

This book provides a look at philosophical practice from the viewpoint of the practitioner or prospective practitioner. It answers the questions: What is philosophical practice? What are its aims and methods? How does philosophical counseling differ from psychological counseling and other forms of psychotherapy. How are philosophical practitioners educated and trained? How do philosophical practitioners relate to other professions? What are the politics of philosophical practice? How does one become a practitioner? What is APPA Certification? What are the prospects for philosophical practice in the USA and elsewhere? Handbook of Philosophical Practice provides an account of philosophy's current renaissance as a discipline of applied practice while critiquing the historical, social, and cultural forces which have contributed to its earlier descent into obscurity.

There was a time when philosophy meant something to ordinary people and philosophers' ideas were put to good use. Socrates spent his days debating vital issues in the marketplace, and Lao Tzu applied his own advice on following the subtle path to personal happiness and social harmony. Now, as a new millennium dawns, a unique movement called Philosophical Counseling has emerged to return philosophy to its classical roots by combining wisdom and practice to help people solve their most common everyday problems. Call it therapy for the sane. As the leading proponent of this field, philosopher Lou Marinoff, Ph.D., shows us that the road to a successful, fulfilling life begins with a simple choice: Plato, Not Procac! When people come to see Dr. Marinoff they do not get endless discussions about their childhoods, quick prescriptions for antidepressants, or tedious analyses of their behavior patterns. Instead they learn how the ideas of the world's greatest thinkers can shed light on the way they live, from Kierkegaard's thoughts on coping with death and Kant's theory of obligation to the I Ching's guidelines on adapting to change and Aristotle's advice to pursue reason and moderation. Dr. Marinoff brings philosophy out of the ivory tower and directly into our lives and the dilemmas we all face. including handling love relationships. living ethically, dealing with career changes, being a good parent, coping with loss, and finding meaning and purpose. Plato, Not Prozac! explains how insights from diverse wisdom traditions can be used to help you help yourself to a better life. The issue is not just how you live, but how well you live. With the right philosophy at the right time, you can enhance or regain that wellness. The book is filled with case studies drawn from the experiences of leading philosophical counselors that demonstrate the effectiveness of philosophy in helping people feel better, think better, and live better. Dr. Marinoffs signature five-step PEACE process shows you how to: identify your problem (P), express your emotions constructively (H). analyze your options (A), contemplate a philosophy that helps you choose and live with your best option (C), and renew your personal equilibrium (E). A wonderful resource tool, Plato, Not Prozac! also offers an extensive list of philosophical practitioners and organizations as well as a detailed hit parade featuring sixty of the more important and influential philosophers. Dr. Marinoff also gives you a glimpse of the rapid growth of this movement in describing philosophers' cafés. the coporate philosopher, and other ways in which philosophy--the world's second-oldest profession--is making a global comeback and influencing people everywhere. Intelligent, accessible, and utterly persuasive, Plato, Not Prozac! is a groundbreaking alternative to traditional therapies and an indispensable guide to living a healthy, rewarding life. It's available over the counter; no prescription necessary. "Everyone has a philosophy of life, but few of us have the privilege or leisure to sit around and puzzle out the fine points. We tend to make it up as we go along. Experience is a great teacher, but we also need to reason about our experiences. We need to think critically, looking for patterns and putting everything together into the big picture to make our way through life. Understanding our own philosophy can help prevent, resolve, or manage many problems. Our philosophies can also underlie the problems we experience, so we must evaluate the ideas we hold to craft an outlook that works for us, not against us. You can change what you believe in order to work out a problem, and this book will show you how." -- from Plato, Not Prozac!

This paper examines a social contractarian model in which an actor cooperates by mimicry; that is, cooperates just in case there is majority cooperation in his orher vicinity. A computer simulation is developed to study the relation between initial and final proportions of such cooperators, as wel l as to chart the population dynamics themselves. The model turns out to be non-linear; item bodies a quintessentially chaotic threshold. The simulation also yields other unforeseen results, revealing a "geometry of delection" that unites delecting cells into robust molecular formations which persist with in overall cooperative domains, or which under certain conditions undermine cooperativeness entirely. The model thus sheds so me light on the structura l dimension of mimicry that underlies social communication, conflict and its resolution.

This paper reconsiders a well-known Diophantine problem-“the coconut puzzle”-with two philosophically humorous motives. The first motive is methodological; the second, ontological. First, different methodological approaches to solving this problem, namely those of the stereotypical engineer, physicist, and mathematician, are informed by different conceptualizations of the mathematical puzzle itself. This is illustrated by comparing stereotypical solutions by an engineer, a physicist, and a mathematician. Second, ontological implications of Dirac’s unorthodox solution precipitate heuristic questions concerning correspondence between mathematically admissible answers and physically possible states. An anecdotal history of this problem is also cited, in order to prepare the ground for a concluding satirical solution by an erstwhile Carlylean economist.

From the author of the international bestseller Plato Not Prozac!, a vital guide to the art of living. Professor Lou Marinoff's first book drew on the wisdom of the great philosophers to solve our everyday problems, launching a movement that restored philosophy to what it once was: useful in all walks of life. Now, in The Big Questions, he takes the concept to the next level, applying centuries of philosophy and great literature to answer central questions of modern existence. Urging us not to accept victimhood as the by-product of modern life, Professor Marinoff uses specific case studies from his counseling practice to show how wisdom from the great thinkers can help us define our own philosophy, and thereby reclaim our sense of well-being. He asks and answers questions that go to the heart of the human condition: How do we know what is right? How can we cope with change? Why can't we all get along? And, most centrally, how can we use the centuries of wisdom that have come before us to help us answer these questions and feel at ease in the world? Accessible, entertaining, and profoundly useful, The Big Questions mixes wisdom from the great thinkers with specific case studies to illuminate how a shift in perspective can truly be life changing.

Conversation 1: waking up to our inner strength -- Conversation 2: family education and parental recollections -- Conversation 3: philosophy and the will to encourage -- Conversation 4: a life of robust optimism -- Conversation 5: start from our shared humanity -- Conversation 6: like the light of the sun -- Conversation 7: healing as the restoration of wholeness -- Conversation 8: healing individual and social wounds -- Conversation 9: the healing power of dialogue -- Conversation 10: dialogue of peace and humanism -- Conversation 11: philosophic wisdom; humanity's great treasure -- Conversation 12: epoch-creating philosophy -- Conversation 13: the quest of art and the mentor-disciple bond -- Conversation 14: views of life and death -- Conversation 15: women, builders of the peace culture -- Conversation 16: the human revolution: the philosophy of global citizenry.

Globalization and the digital revolution are transforming human civilization in unprecedented ways, in large measure via innovation as well as imposition of emergent technologies on growing numbers of consumers. While these transformations confer undeniable benefits to humanity, the benefits are bundled with a corresponding set of detriments. This paper does not contest the benefits, but confronts the detriments. It appeals to humanities therapy as a remedy for many of the cognate problems experienced by individuals and societies alike, problems that stem from overexposure to technologies and underexposure to humanities.