In the technical repertoire of the Deep Philosophy community, there is a technique called precious speaking. Perhaps the best way to translate this term is as 'careful speaking.' This is an invitation to be very attentive to your words, allowing only valuable, meaningful constructions to be expressed. Every word spoken should carry weight.

Put on your hat – says mama to the seven-year-old boy. This, perhaps, is care. Put on your hat – says mama to the forty-year-old boy. Is this care too? What is considered normal and even mandatory for caring for a child may look strange for an adult. Even irritating or humiliating.

Existential therapy resonates with me as a practice because it allows life to be life, and people to be people. At certain moments in life, this becomes a very challenging task.

The breadth of worldview cannot equate to the breadth of attitude (?) We cannot simultaneously believe in opposing things; perhaps, in life, we ultimately lean towards one of them, though thanks to the breadth of our perspectives, we can leave cognitive space for new ideas. But leaving space and believing are not the same thing.

Выдерживать тишину в контакте бывает сложно. Непросто как встречать молчание от других, так и замечать это в себе, когда нет возможности или желания вступать в диалог. Почему тишина вызывает дискомфорт?

In September 1937 Arendt wrote to her Zayts (Heinrich Blücher, her future second husband, whose meeting determined her divorce and consequently the loss of German citizenship 'and let the whole world go to pieces,' the couple lived together for thirty years, it is believed that it was Heinrich who helped Hannah form her understanding of totalitarianism and Marxism):

Numerous empirical observations have shown that a human being is not merely mortal, but “suddenly mortal.” Yet, as if enacting the Cartesian split between the cognitive and the extended, the quite concrete empirical human being refuses to believe in this wisdom accumulated over millennia.

We, along with Gleb Filonsky, are making attempts to not just lean towards the text about existential tensions in relationships, but to even crawl towards it.

I believe that a significant part of my professional identity, paradoxically, rests more on a critical analysis of existential therapy — its ambitions, and the place of both the therapist and the client in the therapeutic relationship built in accordance with its fundamental principles — than on personal professional beliefs and philosophical intuitions that, it would seem, originally led me professionally to where I now stand.