Introduction

Eliot Cohen is one of the contemporary pioneers of philosophical counseling. He considers philosophical counseling as one of the branches of applied philosophy. His logic-based therapy (LBT) or his logic-based counseling and therapy is also a subcategory of this claim. His reason is that a philosophical counselor, especially a counselor with Logic-Base Therapy (LBT), empowers the skill of applying philosophy in everyday life, and this method provides his audience with a coherent, clear, and most importantly, methodical framework for applying philosophical ideas and methods in solving psychological problems (Cohen, 2015, p. 34). Cohen has always sought to develop logic-based therapy as an independent and reliable branch among philosophical counseling approaches. We can see this specific trajectory in his works from the very beginning of using philosophy in treatment.
On the one hand, we know that Aristotle, as a systematic philosopher, in the practical dimensions of his philosophy, not only asked what happiness is in life, but also sought to realize it. Cohen was inspired by this issue and generally believes that applying Aristotle's philosophy in philosophical counseling leads to the "self-care" of clients (Cohen, 2003, p. 18). In his treatment system, he has used not only Aristotle's logic and especially his approach to fallacies and his theory of practical analogies, but also Aristotle's moral philosophy and the concept of virtue and its practical application.
The main field of this research is philosophical counseling with a focus on Cohen's logic-based therapy (LBT method). Our main goal is to see how Cohen was able to use Aristotle's philosophy, especially his logic and moral philosophy, in philosophical counseling in his logic-based therapy system.
Research Question(s)
The main issue of this research is, in what sense Cohen's logic-based therapy should be considered Aristotelian. Answering this question requires answering at least two other questions: first, what is the contribution of Aristotle's moral and logical teachings in the establishment of logic-based therapy; secondly, how Cohen used the classical concepts and themes of Aristotle's philosophy during the establishment and development of this contemporary treatment method.
 

Literature Review

Following the development of philosophical counseling in recent years, and specifically about Cohen's method as one of the contemporary counseling and treatment methods, numerous articles and books have been written. Some of these researches have generally developed and described Cohen's LBT method, but none of them have directly addressed the influence and role of foundations and themes derived from philosophy and especially Aristotle's logic and methodology in the establishment and development of this method. However, the past valuable research about the LBT method will certainly help us in advancing the goals of this research.
The article Metaphysics of logic-based therapy (LBT) in Cohen's view (Nazarnejad, 2021) is a research that overlaps with part of our research goal and explains Cohen's method and its theoretical foundations. But this article does not focus specifically on the Aristotelian foundations and Aristotelian methodology of logic-based therapy. Perhaps Cohen himself made the most review of the background of our research. In 2000, he published a book called Philosophers at Work, and in its seventh chapter, he discussed the role of Aristotelian logic in professions such as law and medicine. He also wrote a book titled What would Aristotle do? in 2003, where he discussed the role of Aristotle's philosophy in philosophical counseling. In fact, this book may have emphasized the importance of Aristotle in philosophical counseling among other important works of Cohen in his logic-oriented method, but so far, no independent or critical research has been published - especially by commentators - that simultaneously analyzes the effect of Aristotle's moral and logical foundations in logic-based treatment.
 

Methodology

Our philosophical method in this research is analytical, and as one of its aspects, we have analyzed documents. In this step of the analysis, we first collected the documents and then organized the claims and their content. Then, by explaining logic-based therapy (LBT) and searching for the obvious and hidden Aristotelian roots in this treatment method, we have presented our analysis and evaluation in connection with the Aristotelian foundations of logic-oriented therapy, especially based on the three aspects of the hypothesis proposed in the problem statement section.
 

Conclusion

In a comprehensive statement, from Cohen's point of view, the field of human feelings, emotions, and decisions has an inferential structure that is often hidden. What endangers a person's psychological health is the transformation of these internal conclusions into pseudo-inferences or so-called fallacies. It is for this reason that a person's will and then his words and actions fall into error, and therefore the relationship of a person with himself, others and the world around him becomes restless and confused.
But at the same time, he believes in this Aristotelian teaching that human happiness depends on living according to virtues. The solution to this psychological confusion in logic-based therapy (LBT) is to identify and fix these fallacies by replacing them with appropriate virtues in the same field of thinking.
Our analysis of the Aristotelian foundations of Cohen's logic-based therapy shows that: 1. In some subjects, Cohen has completely taken the basics of his discussion and his method from Aristotle; topics such as the Doctrine of the Mean, some types of fallacies and virtues, as well as the role of practice in establishing virtues in a person's existence. 2. However, in matters such as the deductive nature of human emotions, feelings and decisions, as well as being inspired by Aristotle's theory of "logical slips" and Aristotle's theory of practical analogies, Cohen only has an Aristotelian framework. This means that the foundations of Cohen's claims are Aristotelian, but when applied to LBT, new results were obtained. Overall, it seems that the scope of this second meaning is wider.