How we know: new chapter available

The philosophy of knowledge is one of my interests these days--especially when it comes to clarifying what counts as "spiritual" knowledge and understanding how knowledge of all types shapes the work of clinicians (especially pastoral counselors).

So it's a delight to plug a book by friends that includes a chapter on the topic (especially since I wrote the chapter!): The Handbook of Solution-Focused Brief Therapy: Clinical Applications, edited by Thorana S. Nelson and Frank N. Thomas.

Aimed at mental-health professionals of all types, the book is a significant, "second-generation" contribution to the literature of solution-focused therapy. It includes a chapter on SFT in faith communities for those who have a specific interest in pastoral applications.

My own chapter traces the epistemological foundations of SFT, drawing on an Islamic theory of spiritual knowledge to propose one (ontological and metaphysical) way of understanding the tremendous shifts that can occur during conversations informed by solution-focused theory.

It's something I would like to write more about in the future from a particularly pastoral and theological perspective, as Western philosophy has been largely silent about the spiritual dimension of human knowing.

(Of course, Mark McIntosh's Discernment and Truth: The Spirituality and Theology of Knowledge is a recent and valuable exception to this vast generalization. Heartily recommended!)

I blushed when I read one early comment about my chapter:

WOW--this is an amazing piece. . . . And this chapter is going into the required reading list for my students (and me). One of the best and most accessible explications I've read.

(It probably helps that there aren't actually all that many explications of the epistemology of SFT!)

Several times during the American Academy of Religion meeting last fall, I heard panelists and members talking about the need to explore "alternative epistemologies" in the study of religion and spirituality.

Pastoral theology has done a good job exploring the limits of knowledge, particularly from a philosophical perspective. We've been less concerned, however, about the metaphysical and ontological dimensions/implications of how we know through and during our practices of care.

That's probably something we'll have to address if spirituality is going to become a source, norm, criterion and resource for pastoral care and counseling.