This is an investigation of philosophy as therapy, an examination of two philosophers who engage in philosophy as therapy, and an analysis of the success of that philosophy as therapy. In the first place, what is philosophy as therapy? A therapy leads to health, or corrects an illness. A philosophical therapy is a therapy that either uses philosophy as the method of the therapy or has a philosophy as the goal of the therapy. A philosophical therapy involves a “distinctively philosophical activity in a therapeutic practice if it is to be philosophical” according to James Peterman. Peterman lays out criteria of this philosophical activity and he also lays out requirements of a philosophical therapy. He defends Wittgenstein’s method of therapy on these grounds, and I extend this defense to Socrates’ method of therapy.
Secondly, it is my contention that both Socrates and Wittgenstein, though far apart in time and seemingly very separate in method, have a therapeutic approach to philosophy, with similar goals of ultimate happiness. They both use philosophy as a method of therapy. In both cases the method involves examinations: Socrates examines human beliefs and opinions and Wittgenstein examines how people are seduced and confused by language. Socrates wants to help people both realize their own ignorance, and also lead people to a correct view of reality by attaining wisdom, which is partly an acknowledgement of one’s own ignorance. Wittgenstein wants to eliminate linguistic confusions in order to help bring people into agreement with reality. In both cases the end result is a happier person—either because he no longer thinks he knows when he doesn’t, or because he no longer has a skewed view of language resulting in a faulty view of reality.
Finally, how successful are Socrates and Wittgenstein in their methods of philosophy as therapy? Peterman gives an analysis of health that lays a foundation for claiming that Wittgenstein’s project leads to philosophical health. This analysis is based on Nordenfelt’s definition of health. While it is not our “everyday” notion of health, it is a perfectly reasonable construction of our notion of health. Because of this, I claim that Socrates’ project also leads to philosophical health. Socrates and Wittgenstein were not engaged in the same project, nor did Wittgenstein even believe that Socrates’ project could get off the ground. Nonetheless, both projects are therapeutic, with varying degrees of success.
