• What is life?
• The idea of life. What is it?
• The goal of life.
• Life, death, immortality.
• Optimism and pessimism.
• Confession (need to speak out, empty soul).
• Human happiness. Where is it?
• Love.
• Problems of marriage and family.
• Problem of the choice of profession (for those becoming of age).
• Professional activity. Creativity.
• Goodness, beauty, truthfulness.
• Problem of communication.
• Rules of behavior in the society. Ethical problems.
• The golden rule of behavior.
• Good and evil. What is considered good, and what evil.
• Rules of good manners, culture, behavior, etiquette.
• Health and sickness. Prevention of illness.
• Image of life, development, active old age.
• Physical culture in the life of man.
• Self-education.
• How do we think?
• How to develop thinking?
• How to learn the art of reasoning, argumentation?
• How to develop intuition?
• How the world is construed? Questions of world-view.
• Knowledge and belief.
• Doubt in religious belief.
• Human preconceptions, confusions, How to recognize them?
• What may a philosopher give? What kind of role of philosophy in the life of people?

• Problem of education of children.
• Problem of mutual relationships of parents and children.
• Problem of exiting from conflicting situations.
• Problem of unhappy, responseless love.
• Problem of infidelity of spouses.
• Solution of professional, creative tasks.
• Avoiding creative crises.
• Problem of alcoholism.
• Problem of narcomany.
• Problem of suicide (self killing)
• Consolation by philosophy (in situations of human unhappiness, loss of close persons, disability and invalidity, heavy or mortal sickness, catastrophe etc.).

1. producing services to population (philosophic consultation [questions and answers], cooperation [exchange of opinions, dialog], analysis of concrete situations, confessions [Frank discussion], commentation and evaluation [in situations and visits, inspection of something /somebody])
2. individual teaching of philosophy (also practical wisdom) according to special programs
3. research work in the field of practical philosophy (sophology)

‘Discussion was the element of Socrates. Plunging into it, he, it may be said, not only not came out of it until the end of life, but, moreover firmly hoped for blissful discussions also after his death. This passion, tormenting him, captured him into a net alike those who met him on his long road of life…

Discussing and testing, pondering and negotiating, asking and answering, doubting and plunging into doubts, proving and disproving are truefully Socratian words, reflecting the direction and idea of philosophing of this always cheerful, buoyant and sociable man.

He discussed with philosophers, sophists, politicians, war commanders, poets, sculptors, artists, craftsmen, commercants, hetaeras, with free men and slaves, influential citizens of the town and simple peoples, men and women, old people and young people, shy and impudent people, with untalented and genial people, with friends and foes, Athenians and foreigners, day and night, on war march and home, in freedom and in prison. And on what he did speak: on gods and people, on politics and laws, wisdom and stupidity, knowledge and ignorance, good an evil, on clemency and justice, freedom and duty, on virtues and vices, richdom and poorness, friendship and mutual aid, self-knowledge and education, soul and body, life and death. Interlocutors and themes changed, but the essence remained one: in full possession of reasonable word Socrates was in philosophic ‘recognition of fight’ – in constant search and battle for truth, justice and morality, for proper and human matters.’ (F291)

’The first and most important condition for our happiness is, consequently, subjective fame, gentle character, capable head, happy temper, cheerful atmosphere and well shaped, completely healthy body, that is in general ‘mens sana in corpora sano [healthy spirit in healthy body] (Juvenal, Satirs, X, 356), and therefore we should much more take care of the development and support of these properties, than acquisition of external goods and external worship.

For this reason we must widely open our doors to merriness, whenever it appears: because it never comes untimely. In addition we often are unsure about letting it come to us, wanting first to know whether we really have full reason to be content, or being afraid that it disturbs our serous reasoning and important occupation; but what use gets out of the last; it is far from known, when merriness prits esents direct advantages. Only in it we have as if contant money of happiness, and not banknotes as in all others: only it gives immediate happiness at present and therefore is the highest benefit for beings, in relation to which the reality is dressed in form of inseparable present between two endless times. Therefore the acquisition and conservation of this good we must place in front of all other concerns. Because undoubtedly. And because, undoubtedly, for the merriness of soul there is not a less suitable condition than richness, and no more suitable than health: at lowest people, workers, particularly at farmer classes do we see merry and content persons; to rich and noble characteristic is sullen expression. It belongs to us, thus, to aspire as much as possible to full health, the best expression of which is merriness. For this, as it is known, we must avoid all extra and disorder, all stormy and unpleasant spiritual disturbances, and also too strong or too long mental tension; we must every day at least for two hours dedicate to rapid movement in clean air, assiduously use cold baths and follow other similar dietic rules. Without appropriate daily motion it is not possible to remain healthy: all living processes need for their normal working need motion as organs where they take place, so also the body as a whole.
That is why Aristotle righteously remarked ‘o bios en te cinesei esti (Life consists of motion). Life consist of motion, and in it is its exxence. Inside the organism everywhere rules an uninterrupted, rapid movement: strong and indefatigably beats the heart with all its double systole and diastole sending away with its contractions 28 times all mass of blood through the big and small circuit of blood circulation; without standstill are working the lungs in the likeness with the steam machine; intestines all time coil in the modus peristalticus (motion of peristalticus): In all glands constantly goes absorbtion and separation; even in brain there is double motion at every beat of pulse and every inhalation.
When at this almost completely the outer movement is absent, as we see it at great amount of people leading sitting the life, so is brought afore a sharp and harmful inconsistency between external peace and internal turmoil. Because uninterrupted internal movement seeks some external; the mentioned inconsistency is analoguous to it that if thanks to some affect all inside us boils, and we do not dare to express our feelings. Even for successful growth of trees it is needed that wind did shake them… To the extent that our happiness depends on merry atmosphere, and the latter on our health, this may be seen comparing impressions, produced on us, when illness tunes us gloomy and uneasy. Happy or unhappy makes us not how things are in objective reality, but how they are in our imagination… In general 9/10 of our happiness depends solely on health.
At that everything becomes source of enjoyment: on the contrary, without it no external good gives us satisfaction, whatever it is, and even subjective goods, properties of mind, heart, character, from the illness diminish and suffer big loss. Not without grounds, therefore, people, above all are asking one another about health and mutually express wishes of good health: because really it plays the main role in human happiness. And from this it follows that the largest of all foolishness is sacrificing one’s health for anything it ever be, for gain, rank, erudition, fame, not to speak of voluptuousness and transient enjoyments: on the contrary, everything must turn to background in front of it’ (F315).

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