MAN'S SEARCH FOR MEANING

AN INTRODUCTION TO LOGOTHERAPY
By Viktor E. Frankl

PREFACE BY GORDON W. ALLPORT

With more than 4 million copies in print in the English language alone, Man's Search for Meaning, the chilling yet inspirational story of Viktor Frankl's struggle to hold on to hope during his three years as a prisoner in Nazi concentration camps, is a true classic. This work that was hailed in 1959 by Carl Rogers as "one of the outstanding contributions to psychological thought in the last fifty years." Frankl's training as a psychiatrist informed every waking moment of his ordeal and allowed him a remarkable perspective on the psychology of survival. His assertion that "the will to meaning" is the basic motivation for human life has forever changed the way we understand our humanity in the face of suffering.

Preface

Dr. Frankl, author-psychiatrist, sometimes asks his patients who suffer from a multitude of torments great and small, "Why do you not commit suicide?" From their answers he can often find the guide-line for his psycho-therapy: in one life there is love for one's children to tie to; in another life, a talent to be used; in a third, perhaps only lingering memories worth preserving. To weave these slender threads of a broken life into a firm pattern of meaning and responsibility is the object and challenge of logo-therapy, which is Dr. Frankl's own version of modern existential analysis. In this book, Dr. Frankl explains the experience which led to his discovery of logotherapy. As a longtime prisoner in bestial concentration camps he found himself stripped to naked existence. His father, mother, brother, and his wife died in camps or were sent to the gas ovens, so that, excepting for his sister, his entire family perished in these camps. How could he—every possession lost, every value destroyed, suffering from hunger, cold and brutality, hourly expecting extermination—how could he find life worth preserving? A psychiatrist who personally has faced such extremity is a psychiatrist worth listening to. He, if anyone, should be able to view our human condition wisely and with compassion. Dr. Frankl's words have a profoundly honest ring, for they rest on experiences too deep for deception. What he has to say gains in prestige because of his present position on the Medical Faculty of the University of Vienna and because of the renown of the logotherapy clinics that today are springing up in many lands, patterned on his own famous Neurological Policlinic in Vienna.

One cannot help but compare Viktor Frankl's approach to theory and therapy with the work of his predecessor, Sigmund Freud. Both physicians concern themselves primarily with the nature and cure of neuroses. Freud finds the root of these distressing disorders in the anxiety caused by conflicting and unconscious motives. Frankl distinguishes several forms of neurosis, and traces some of them (the noogenic neuroses) to the failure of the sufferer to find meaning and a sense of responsibility in his existence. Freud stresses frustration in the sexual life; Frankl, frustration in the "will-to-meaning." In Europe today there is a marked turning away from Freud and a widespread embracing of existential analysis, which takes several related forms—the school of logotherapy being one. It is characteristic of Frankl's tolerant outlook that he does not repudiate Freud, but builds gladly on his contributions; nor does he quarrel with other forms of existential therapy, but welcomes kinship with them.

The present narrative, brief though it is, is artfully constructed and gripping. On two occasions I have read it through at a single sitting, unable to break away from its spell. Somewhere beyond the midpoint of the story Dr. Frankl introduces his own philosophy of logotherapy. He introduces it so gently into the continuing narrative that only after finishing the book does the reader realize that here is an essay of profound depth, and not just one more brutal tale of concentration camps. From this autobiographical fragment the reader learns much. He learns what a human being does when he suddenly realizes he has "nothing to lose except his so ridiculously naked life." Frankl's description of the mixed flow of emotion and apathy is arresting. First to the rescue comes a cold detached curiosity concerning one's fate. Swiftly, too, come strategies to preserve the remnants of one's life, though the chances of surviving are slight. Hunger, humiliation, fear and deep anger at injustice are rendered tolerable by closely guarded images of beloved persons, by religion, by a grim sense of humour, and even by glimpses of the healing beauties of nature—a tree or a sunset. But these moments of comfort do not establish the will to live unless they help the prisoner make larger sense out of his apparently senseless suffering. It is here that we encounter the central theme of existentialism: to live is to suffer, to survive is to find meaning in the suffering. If there is a purpose in life at all, there must be a purpose in suffering and in dying. But no man can tell another what this purpose is. Each must find out for himself, and must accept the responsibility that his answer prescribes. If he succeeds he will continue to grow in spite of all indignities. Frankl is fond of quoting Nietzsche, "He who has a why to live can bear with almost any how."

In the concentration camp every circumstance conspires to make the prisoner lose his hold. All the familiar goals in life are snatched away. What alone remains is "the last of human freedoms"—the ability to "choose one's attitude in a given set of circumstances." This ultimate freedom, recognized by the ancient Stoics as well as by modern existentialists, takes on vivid significance in Frankl's story. The prisoners were only average men, but some, at least, by choosing to be "worthy of their suffering" proved man's capacity to rise above his outward fate.

As a psychotherapist, the author, of course, wants to know how men can be helped to achieve this distinctively human capacity. How can one awaken in a patient the feeling that he is responsible to life for something, however grim his circumstances may be? Frankl gives us a moving account of one collective therapeutic session he held with his fellow prisoners.

At the publisher's request Dr. Frankl has added a statement of the basic tenets of logotherapy as well as a bibliography. Up to now most of the publications of this "Third Viennese School of Psychotherapy" (the predecessors being the Freudian and Adlerian Schools) have been chiefly in German. The reader will therefore welcome Dr. Frankl's supplement to his personal narrative. Unlike many European existentialists, Frankl is neither pessimistic nor antireligious. On the contrary, for a writer who faces fully the ubiquity of suffering and the forces of evil, he takes a surprisingly hopeful view of man's capacity to transcend his predicament and discover an adequate guiding truth.

I recommend this little book heartily, for it is a gem of dramatic narrative, focused upon the deepest of human problems. It has literary and philosophical merit and provides a compelling introduction to the most significant psychological movement of our day.

GORDON W. ALLPORT

Gordon W. Allport, formerly a professor of psychology at Harvard University, was one of the foremost writers and teachers in the field in this hemisphere. He was author of a large number of original works on psychology and was the editor of the Journal of Abnormal and Social Psychology. It is chiefly through the pioneering work of Professor Allport that Dr. Frankl's momentous theory was introduced to America.

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Preface to the 1992 Edition

This book has now lived to see nearly one hundred printings in English—in addition to having
been published in twenty-one other languages. And the English editions alone have sold more than
three million copies.

These are the dry facts, and they may well be the reason why reporters of American newspapers and
particularly of American TV stations more often than not start their interviews, after listing these
facts, by exclaiming: "Dr. Frankl, your book has become a true bestseller—how do you feel about
such a success?" Whereupon I react by reporting that in the first place I do not at all see in the
bestseller status of my book an achievement and accomplishment on my part but rather an
expression of the misery of our time: if hundreds of thousands of people reach out for a book whose
very title promises to deal with the question of a meaning to life, it must be a question that burns
under their fingernails.

To be sure, something else may have contributed to the impact of the book: its second, theoretical
part ("Logotherapy in a Nutshell") boils down, as it were, to the lesson one may distil from the first
part, the autobiographical account ("Experiences in a Concentration Camp"), whereas PART ONE
serves as the existential validation of my theories. Thus, both parts mutually support their credibility.

I had none of this in mind when I wrote the book in 1945. And I did so within nine successive days
and with the firm determination that the book should be published anonymously. In fact, the first
printing of the original German version does not show my name on the cover, though at the last
moment, just before the book's initial publication, I did finally give in to my friends who had urged
me to let it be published with my name at least on the title page. At first, however, it had been
written with the absolute conviction that, as an anonymous opus, it could never earn its author
literary fame. I had wanted simply to convey to the reader by way of a concrete example that life
holds a potential meaning under any conditions, even the most miserable ones. And I thought that if
the point were demonstrated in a situation as extreme as that in a concentration camp, my book
might gain a hearing. I therefore felt responsible for writing down what I had gone through, for I
thought it might be helpful to people who are prone to despair.

And so it is both strange and remarkable to me that— among some dozens of books I have
authored—precisely this one, which I had intended to be published anonymously so that it could
never build up any reputation on the part of the author, did become a success. Again and again I
therefore admonish my students both in Europe and in America: "Don't aim at success—the more
you aim at it and make it a target, the more you are going to miss it. For success, like happiness,
cannot be pursued; it must ensue, and it only does so as the unintended side-effect of one's
dedication to a cause greater than oneself or as the by-product of one's surrender to a person other
than oneself. Happiness must happen, and the same holds for success: you have to let it happen by
not caring about it. I want you to listen to what your conscience commands you to do and go on to
carry it out to the best of your knowledge. Then you will live to see that in the long run—in the long run, I say!—success will follow you precisely because you had forgotten to think of it."

The reader may ask me why I did not try to escape what was in store for me after Hitler had
occupied Austria. Let me answer by recalling the following story. Shortly before the United States
entered World War II, I received an invitation to come to the American Consulate in Vienna to pick
up my immigration visa. My old parents were overjoyed because they expected that I would soon be
allowed to leave Austria. I suddenly hesitated, however. The question beset me: could I really afford
to leave my parents alone to face their fate, to be sent, sooner or later, to a concentration camp, or
even to a so-called extermination camp? Where did my responsibility lie? Should I foster my brain
child, logotherapy, by emigrating to fertile soil where I could write my books? Or should I
concentrate on my duties as a real child, the child of my parents who had to do whatever he could to
protect them? I pondered the problem this way and that but could not arrive at a solution; this was
the type of dilemma that made one wish for "a hint from Heaven," as the phrase goes.

It was then that I noticed a piece of marble lying on a table at home. When I asked my father about
it, he explained that he had found it on the site where the National Socialists had burned down the
largest Viennese synagogue. He had taken the piece home because it was a part of the tablets on
which the Ten Commandments were inscribed. One gilded Hebrew letter was engraved on the
piece; my father explained that this letter stood for one of the Commandments. Eagerly I asked,
"Which one is it?" He answered, "Honour thy father and thy mother that thy days may be long upon
the land." At that moment I decided to stay with my father and my mother upon the land, and to let
the American visa lapse.

VIKTOR E. FRANKL
Vienna, 1992
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• To read the full text of this book, you may obtain a free PDF copy by emailing me a request.

Viktor Frankl
Born         Viktor Emil Frankl                   26 March 1905                  Vienna, Austria-Hungary Died         2 September 1997 (aged 92)                  Vienna, Austria  Resting place Zentralfriedhof, Vienna,                                    Austria, Old Jewish Section  Nationality      Austrian Education      Doctorate in Medicine, 1925,                            Doctorate in Philosophy, 1948  Alma mater    University of Vienna Occupation    Neurologist, psychiatrist  Known for      Logotherapy                         Existential analysis Spouse(s)       Tilly Grosser, m. 1941                          Eleonore Katharina Schwindt,                           m. 1947 Children          Gabriele Frankl-Vesely  Parent(s)         Gabriel Frankl and Elsa Frank

Viktor Emil Frankl (26 March 1905 – 2 September 1997) was an Austrian neurologist and psychiatrist as well as a Holocaust survivor.
He survived Theresienstadt, Auschwitz, Kaufering and Türkheim. Frankl was the founder of logotherapy, which is a form of existential analysis. His best-selling book Man's Search for Meaning (published under a different title in 1959: From Death-Camp to Existentialism, and originally published in 1946 as Trotzdem Ja Zum Leben Sagen: Ein Psychologe erlebt das Konzentrationslager, meaning Nevertheless, Say "Yes" to Life: A Psychologist Experiences the Concentration Camp) chronicles his experiences as a concentration camp inmate, which led him to discover the importance of finding meaning in all forms of existence, even the most brutal ones, and thus, a reason to continue living. Frankl became one of the key figures in existential therapy and a prominent source of inspiration for humanistic psychologists.

Frankl was Professor of Neurology and Psychiatry at the University of Vienna Medical School. He was the founder of what has come to be called the "Third Viennese School of Psychotherapy" (after

Freud's psychoanalysis and Adler's individual psychology) — the school of logotherapy. His work has been called "perhaps the most significant thinking since Freud and Adler" by the American Journal of  Psychiatry.

Logotherapy:
The greek word "logos" is here used in the sense of "meaning"; the equally valid translations, "word" or "rational order" are not helpful in explaining the tenets of LTEA. In particular, the logotherapist is not attempting to persuade the client by logical reasoning; rather, they assist the clients in detecting their specific and individual meaning.
Logotherapy is applied therapy on the basis of the psychological-anthropological model developed by Viktor Frankl.

Existential Analysis:
EA may be understood as the philosophical and scientific basis of logotherapy as well as an essential part of a therapy proper.
Basically, existential analysis means analysis with respect to existence, or "explication of existence" with consideration of a self-responsible, self-realized and humane life.
In "general existential analysis" the pursuit of meaning is discussed and identified as a basic motivation in humans, and arguments are provided that demonstrate the fundamental possibility of finding meaning in life. On this basis the therapeutic effects of a successful search for meaning may be explained.
In "special existential analysis" the specific, individual life of a person or a group is probed for the possible existential roots of a mental or psychological disorder. In this context it provides the basis for a logo-therapy as a specific therapy proceeding via the "existential core". Thus the therapeutic value of existential analysis lies in the elucidation of the concrete existential situation and the preparation for giving assistance in the – autonomous – search for meaning.