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FRANK ÁUSTERMANN PRACTICE OF FREEDOM: THE COURAGE FOR TRUTH" What is referred to as “parrhesia” plays a central role for many philosophers from ancient times, such as Seneca and Epiktet. Essentially and in the very first place this means that I am not — on my own — ina position to tell me the truth about myself, but that I need a counterpart who advises me, who talks to me. Such a counterpart takes the courage to let me know true things, also by mentioning things I may not find comfortable, pleasant and easy to hear, because it confronts me, because, for instance, it gives me some feedback on how other persons might be affected by me and my behaviour. This courage for truth is by no means required of the person who seeks advice or support. It is not the coachees who are under pressure to reveal as much as possible about themselves and about their innermost thoughts and feelings, but it is the coach who takes the courage to speak out “true” things supporting the coachee to find out something new about himself. In this process the courage for truth is clearly distinct from two other behavioural patterns and strategies: the art and power of persuasion on the one hand, and flattery, on the other. The “art” of persuasion would imply that I am in the know of what is good for the other person and that my first and foremost task is to “sell” it to this person in a most skilled and convincing manner. In this respect many techniques and methods have been developed, especially in professional conversation techniques and specific forms of consultation, which do not lead to maturity and autonomy but rather to pre-defined aims which should be achieved as effectively as possible. I am thinking of specific forms of coaching in the interest of a company intending to optimise the coachee’s performance but not to develop his or her personality.’ In line with the courage for truth or, courage to speak the truth, good interaction means that the dialogue partners take the courage to get to know more about themselves and share more about themselves, rather than to exchange self-evident issues or even platitudes not affecting anybody emotionally, let alone moving them existentially. The practice of freedom according to Foucault not only helps me to be more mindful toward myself and others as put forward in his concept of self-care. 1# Michel Foucault, Der Mut zur Wahrheit, Frankfurt am Main, 2012. 15 Cf. Frank Austermann, Coaching, das Personal entwickelt, Personen ausschließt und Personenentwicklung instrumentalisiert. Ein diskursanalytischer Blick auf Schreyöggs Beratungsverständnis und ihren Rückgriff auf Neubergers ‘Personalentwicklung’, Forum Supervision — Zeitschrift für Beratungswissenschaft und Supervision, 2013. * 120 +
