Author | Viktor E. Frankl |
---|---|
Original title | Ein Psychologe erlebt das Konzentrationslager |
Translator | Ilse Lasch (Part One) |
Language | German |
Genre | Autobiography, psychotherapy |
Publisher | Verlag für Jugend und Volk (Austria) Beacon Press (English) |
Publication date | 1946 (Vienna, Austria) 1959 (United States) |
Publication place | Austria |
Pages | 200 |
ISBN | 080701429X |
OCLC | 233687922 |
Followed by | The Doctor and the Soul: From Psychotherapy in Logotherapy |
Man's Search for Meaning is a 1946 book by Viktor Frankl chronicling his experiences as a prisoner in Nazi concentration camps during World War II, and describing his psychotherapeutic method, which involved identifying a purpose to each person's life through one of three ways: the completion of tasks, caring for another person, or finding meaning by facing suffering with dignity.
Frankl observed that among the fellow inmates in the concentration camp, those who survived were able to connect with a purpose in life to feel positive about and who then immersed themselves in imagining that purpose in their own way, such as conversing with an (imagined) loved one. According to Frankl, the way a prisoner imagined the future affected his longevity.
The book intends to answer the question "How was everyday life in a concentration camp reflected in the mind of the average prisoner?" Part One constitutes Frankl's analysis of his experiences in the concentration camps, while Part Two introduces his ideas of meaning and his theory for the link between people's health and their sense of meaning in life. He called this theory logotherapy, and there are now multiple logotherapy institutes around the world.
According to a survey conducted by the Book-of-the-Month Club and the Library of Congress, Man's Search for Meaning belongs to a list of "the ten most influential books in the United States." [1] At the time of the author's death in 1997, the book had sold over 10 million copies and had been translated into 24 languages. [2] [3]
The book's original title is Ein Psycholog erlebt das Konzentrationslager ("A Psychologist Experiences the Concentration Camp"). Later German editions prefixed the title with Trotzdem Ja zum Leben Sagen ("Nevertheless Say Yes to Life"), taken from a line in Das Buchenwaldlied, a song written by Friedrich Löhner-Beda while an inmate at Buchenwald. [4] The title of the first English-language translation was From Death-Camp to Existentialism. The book's common full English title is Man's Search for Meaning: An Introduction to Logotherapy, although this subtitle is often not printed on the cover of modern editions. [5]
Frankl identifies three psychological reactions experienced by all inmates to one degree or another:
Frankl concludes that the meaning of life is found in every moment of living; life never ceases to have meaning, even in suffering and death. In a group therapy session during a mass fast inflicted on the camp's inmates trying to protect an anonymous fellow inmate from fatal retribution by authorities, Frankl offered the thought that for everyone in a dire condition there is someone looking down, a friend, family member, or even God, who would expect not to be disappointed. Frankl concludes from his experience that a prisoner's psychological reactions are not solely the result of the conditions of his life, but also from the freedom of choice he always has even in severe suffering. The inner hold a prisoner has on his spiritual self relies on having a hope in the future, and that once a prisoner loses that hope, he is doomed.
Frankl also concludes that there are only two races of men, decent men and indecent. No society is free of either of them, and thus there were "decent" Nazi guards and "indecent" prisoners, most notably the kapo who would torture and abuse their fellow prisoners for personal gain.
His concluding passage in Part One describes the psychological reaction of the inmates to their liberation, which he separates into three stages. The first is depersonalization—a period of readjustment in which a prisoner gradually returns to the world. Initially, the liberated prisoners are so numb that they are unable to understand what freedom means or to emotionally respond to it. Part of them believes that it is an illusion or a dream that will be taken away from them. In their first foray outside their former prison, the prisoners realized that they could not comprehend pleasure. Flowers and the reality of the freedom they had dreamed about for years were all surreal, unable to be grasped in their depersonalization.
The body is the first element to break out of this stage, responding by big appetites of eating and wanting more sleeping. Only after the partial replenishing of the body is the mind finally able to respond, as "feeling suddenly broke through the strange fetters which had restrained it" (p. 111).
This begins the second stage, in which there is a danger of deformation. As the intense pressure on the mind is released, mental health can be endangered. Frankl uses the analogy of a diver suddenly released from his pressure chamber. He recounts the story of a friend who became immediately obsessed with dispensing the same violence in judgment of his abusers that they had inflicted on him.
Upon returning home, the prisoners had to struggle with two fundamental experiences that could damage their mental health: bitterness and disillusionment. The last stage is bitterness at the lack of responsiveness of the world outside—a "superficiality and lack of feeling... so disgusting that one finally felt like creeping into a hole and neither hearing nor seeing human beings any more" (p. 113). Worse was disillusionment, the discovery that suffering does not end, that the longed-for happiness will not come. This was the experience of those who—like Frankl—returned home to discover that no one awaited them. The hope that had sustained them throughout their time in the concentration camp was now gone. Frankl cites this experience as the most difficult to overcome.
As time passed, however, the prisoner's experience in a concentration camp became nothing but a remembered nightmare. What is more, he comes to believe that he has nothing left to fear "except his God" (p. 115).
The central idea behind Man's Search for Meaning, as described throughout Part I of the book is the idea of "Man's Will to Meaning" being the central and overarching goal of each person's life. This then extends to an academic discussion in Part II, titled "Logotherapy"
Logotherapy is a therapeutic approach focused on finding purpose and meaning in life. He outlines three central sources of meaning:
In a 1991 survey conducted for the Library of Congress and the Book of the Month Club, Man's Search for Meaning was named one of the 10 most influential books in the US. [7] At the time of Frankl's death in 1997, the book had sold over 10 million copies and had been translated into 24 languages. As of 2022 the book has sold 16 million copies and been printed in 52 languages. [8]
Gordon Allport, who wrote a preface to the book, described it as a "gem of dramatic narrative" which "provides a compelling introduction to the most significant psychological movement of our day". [9] Sarah Bakewell describes it as "an incredibly powerful and moving example of what existentialist thought can actually be for in real life" [10] while Mary Fulbrook praises "the way [Frankl] explores the importance of meaning in life as the key to survival." [11]
However, aspects of the book have garnered criticism. One of Frankl's main ideas in the book is that a positive attitude made one better equipped for surviving the camps. Richard Middleton-Kaplan has said that this implies, whether intentionally or unintentionally, that those who died had given up and that this paved the way for the idea of the Jews going like sheep to the slaughter. [12] Holocaust analyst Lawrence L. Langer criticises Frankl's promotion of logotherapy and says the book has a problematic subtext. He also accuses Frankl of having a tone of self-aggrandizement and a general inhumane sense of studying-detachment towards victims of the Holocaust. [13] [14]
In his book Faith in Freedom, psychiatrist Thomas Szasz states that Frankl's survivor testimony was written to misdirect, and betrays instead an intent of a transparent effort to conceal Frankl's actions and his collaboration with the Nazis, and that, in the assessment of Raul Hilberg, the founder of Holocaust Studies, Frankl's historical account contains distortions akin to Binjamin Wilkomirski's memoirs, which were translated into nine languages before being exposed as deeply problematic (and according to the most radical interpretation 'false') in Hilberg's 1996 Politics of Memory. [15] Szasz's criticism of Frankl is not universally embraced. [16] [ irrelevant citation ] Similarly, Hilberg's allegations have been rebutted by several reviewers. [17] Comparison between Frankl's memoirs and Wilkomirski's memoirs leveled by Szasz, however, could legitimately be dismissed altogether as an inapt and misleading analogy insofar as questions arose (and remained) as to whether or not Wilkomirski had ever been an inmate at a concentration camp, whereas this was never a question in Frankl's case: there is no doubt that he is a survivor.
Briefly: Conflicting views about the nature of memory under extreme conditions, as well as the sort of instinctual opportunism (for the sake of survival) or positive thinking mentality that often (one might even say 'usually' or 'almost always') correlated with long-term survival in the Nazi death camps, makes the memoir an important document of witness during the holocaust but also highlight the way in which it displays the cognitive and psychological limits of representing a situation like the Nazi extermination from an 'impartial' first person perspective.
Based on a suggestion in Man's Search for Meaning, a proposed Statue of Responsibility has been designed by Utah sculptor Gary Lee Price and endorsed for construction by the Utah governor. In the book, Frankl makes the following statement about the sculpture:
Freedom, however, is not the last word. Freedom is only part of the story and half of the truth. Freedom is but the negative aspect of the whole phenomenon whose positive aspect is responsibleness. In fact, freedom is in danger of degenerating into mere arbitrariness unless it is lived in terms of responsibleness. That is why I recommend that the Statue of Liberty on the East Coast be supplemented by a Statue of Responsibility on the West Coast. [18]
Viktor Emil Frankl was an Austrian neurologist, psychologist, philosopher, and Holocaust survivor, who founded logotherapy, a school of psychotherapy that describes a search for a life's meaning as the central human motivational force. Logotherapy is part of existential and humanistic psychology theories.
Fragments: Memories of a Wartime Childhood is a 1995 book, whose author used the pseudonym Binjamin Wilkomirski, which purports to be a memoir of the Holocaust. It was debunked by Swiss journalist and writer Daniel Ganzfried in August 1998. The subsequent disclosure of Wilkomirski's fabrications sparked heated debate in the German- and English-speaking world. Many critics argued that Fragments no longer had any literary value. Swiss historian and anti-Semitism expert Stefan Maechler later wrote, "Once the professed interrelationship between the first-person narrator, the death-camp story he narrates, and historical reality are proved palpably false, what was a masterpiece becomes kitsch." The debates led to the creation of the term Wilkomirski syndrome for similar cases.
Logotherapy is a form of existential therapy developed by neurologist and psychiatrist Viktor Frankl. It is founded on the premise that the primary motivational force of individuals is to find meaning in life. Frankl describes it as "the Third Viennese School of Psychotherapy" along with Freud's psychoanalysis and Alfred Adler's individual psychology.
This is a selected bibliography and other resources for The Holocaust, including prominent primary sources, historical studies, notable survivor accounts and autobiographies, as well as other documentation and further hypotheses.
Existential therapy is a form of psychotherapy based on the model of human nature and experience developed by the existential tradition of European philosophy. It focuses on the psychological experience revolving around universal human truths of existence such as death, freedom, isolation and the search for the meaning of life. Existential therapists largely reject the medical model of mental illness that views mental health symptoms as the result of biological causes. Rather, symptoms such as anxiety, alienation and depression arise because of attempts to deny or avoid the givens of existence, often resulting in an existential crisis. For example, existential therapists highlight the fact that since we have the freedom to choose, there will always be uncertainty - and therefore, there will always be a level of existential anxiety present in our lives.
The Holocaust has been a prominent subject of art and literature throughout the second half of the twentieth century. There is a wide range of ways–including dance, film, literature, music, and television–in which the Holocaust has been represented in the arts and popular culture.
Richard Glücks was a high-ranking German SS functionary during the Nazi era. From November 1939 until the end of World War II, he commanded the Concentration Camps Inspectorate, later integrated into the SS Main Economic and Administrative Office as "Amt D". As a direct subordinate of Heinrich Himmler, he was responsible for the forced labour of the camp inmates and was the supervisor for the medical practices in the camps, ranging from Nazi human experimentation to the implementation of the "Final Solution", in particular the mass murder of inmates with Zyklon B gas. After Germany capitulated, Glücks committed suicide by swallowing a potassium cyanide capsule.
Muselmann was a term used amongst prisoners of German Nazi concentration camps during the Holocaust of World War II to refer to those suffering from a combination of starvation and exhaustion, as well as those who were resigned to their impending death. The Muselmann prisoners exhibited severe emaciation and physical weakness, an apathetic listlessness regarding their own fate, and unresponsiveness to their surroundings owing to their barbaric treatment.
The SS Main Economic and Administrative Office was a Nazi organization responsible for managing the finances, supply systems and business projects of the Allgemeine-SS. It also ran the concentration camps and was instrumental in the implementation of the Final Solution through such subsidiary offices as the Concentration Camps Inspectorate and SS camp guards.
Kaufering was a system of eleven subcamps of the Dachau concentration camp which operated between 18 June 1944 and 27 April 1945 and which were located around the towns of Landsberg am Lech and Kaufering in Bavaria.
Meaning in existentialism is descriptive regarding "the meaning of life"; therefore it is unlike typical, prescriptive conceptions. Due to the methods of existentialism, prescriptive or declarative statements about meaning are unjustified. The root of the word "meaning" is "mean", which is the way someone or something is conveyed, interpreted, or represented.
Janowska concentration camp was a German Nazi concentration camp combining elements of labor, transit, and extermination camps. It was established in September 1941 on the outskirts of Lwów in what had become, after the German invasion, the General Government. The camp was named after the nearby street Janowska in Lwów of the interwar Second Polish Republic.
Adolf Gawalewicz was a Polish jurist and writer known for his memoirs of his years at Auschwitz and other Nazi concentration camps.
The Doctor and the Soul is a book by Viktor E. Frankl, the Viennese psychiatrist and founder of logotherapy.
The tragic triad is a term used in logotherapy, coined by Dr. Viktor Frankl. The tragic triad refers to three experiences which often lead to existential crisis, namely, guilt, suffering or death. The concept of the tragic triad is used in identifying the life meanings of patients, or the relatives of patients, experiencing guilt, suffering or death. These life meanings are analyzed using logotherapy's existential analysis with the intent of assisting the patient overcome their existential crisis by discovering meaning or purpose in the experience.
Joseph B. Fabry was an Austrian-American writer associated with the logotherapy movement.
"Like sheep to the slaughter" is a phrase that refers to the idea that Jews went passively to their deaths during the Holocaust. It derives from a similar phrase in the Hebrew Bible that favorably depicts martyrdom in both the Jewish and Christian religious traditions. Opposition to the phrase became associated with Jewish nationalism due to its use in Josippon and by Jewish self-defense groups after the 1903 Kishinev pogrom. During the Holocaust, Abba Kovner and other Jewish resistance leaders used the phrase to exhort Jews to fight back. In postwar Israel, some demonized Holocaust survivors as having gone "like sheep to the slaughter" while armed resistance was glorified. The phrase was taken to mean that Jews had not tried to save their own lives, and consequently were partly responsible for their own suffering and death. This myth, which has become less prominent over time, is frequently criticized by historians, theologians, and survivors as a form of victim blaming.
The Statue of Responsibility is a proposed monument that is meant to complement the Statue of Liberty. Inspired by the Austrian neurologist, psychologist, philosopher, and Holocaust survivor Viktor Frankl, the project was endorsed by the governor of Utah in 2023, and it is planned to be built on the site of a former prison.
Elisabeth Lukas is an Austrian psychiatrist and is one of the central figures in logotherapy, a branch of psychotherapy founded by Viktor Frankl. Lukas is an author of 30 books, translated into 16 languages.
There are several major aspects of humor related to the Holocaust: humor of the Jews in Nazi Germany and in Nazi concentration and extermination camps, a specific kind of "gallows humor"; German humor on the subject during the Nazi era; the appropriateness of this kind of off-color humor in modern times; modern anti-Semitic sick humor.