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51 pages 1 hour read

Victor Frankl

Man's Search for Meaning

Nonfiction | Autobiography / Memoir | Adult | Published in 1946

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Part IIChapter Summaries & Analyses

Part II Summary: Logotherapy in a Nutshell

Frankl first defines logotherapy: “Logos is a Greek word which denotes ‘meaning.’ Logotherapy, or, as it has been called by some authors, ‘The Third Viennese School of Psychotherapy,’ focuses on the meaning of human existence as well as man’s search for such a meaning. According to logotherapy, this striving to find a meaning in one’s life is the primary motivational force in man.” (98-99).

The first two Viennese Schools of Psychotherapy are very well known: The first was founded by Sigmund Freud (1856-1939). Freud developed his theories of human psychology based on the human desire to experience pleasure and avoid pain. Later, Alfred Adler (1870-1937) offered a revision of Freud’s ideas by positing that man was motivated, not by individual pleasure seeking, but rather by a quest for power in the social sphere.

Frankl established logotherapy to reflect his belief that what truly motivates mankind is the search for meaning. Frankl observed his own reactions to camp life and those of his fellow prisoners and determined that there was something beyond the desire for either pleasure or power that kept them going. For Frankl, man finds meaning in human love, in achievement and accomplishment, and in dignity in the face of the suffering that is inevitable in every human lifetime. 

Especially in the realm of achievement and accomplishment, man looks forward.  Frankl explains that, “Logotherapy focuses rather on the future, that is to say, on the meaning to be fulfilled by the patient in his future. (Logotherapy is, indeed, a meaning centered therapy.)” (98).  For Frankl himself this involved completing and publishing his manuscript. This was one of the things Frankl looked forward to throughout his confinement.

Frankl, in his role as psychotherapist and creator of logotherapy, largely disagrees with the Freudian emphasis on childhood trauma. It is not the past that matters so much as what is yet to be done in the future. Thus, Freudian style analysis just keeps the patient stuck. By contrast, “logotherapy defocuses all the vicious-circle formations and feedback mechanisms which play such a great role in the development of neuroses. Thus, the typical self-centeredness of the neurotic is broken up instead of being continually fostered and reinforced” (98).

Frankl also emphasizes the need to take personal responsibility for one’s own life. Each person is unique and has a unique contribution to make. He can, at any given moment, decide to strive towards his purpose or to avoid it, out of fear or lethargy. According to Frankl, “Man is not fully conditioned and determined but rather determines himself whether he gives in to conditions or stands up to them. In other words, man is ultimately self-determining. Man does not simply exist but always decides what his existence will be, what he will become in the next moment” (131).

Part II Analysis

In Part II, Frankl articulates his approach to psychotherapeutic methods. He encourages doctors to probe their patients to find out what gives their lives meaning. Is it love, a sense of unfulfilled destiny, or a sense of strength and nobility despite difficulties and suffering?

Once the doctor has determined where and how the patient finds meaning, he or she can advise the patient on how to focus his or her energy and resources on what is most meaningful. Frankl believes this approach will cure most cases of neurotic behavior.

Frankl is also very clear about the types of psychotherapy he opposes. In particular, Frankl disagrees with the Freudian psychotherapeutic approach that focuses on releasing repressed emotions and aims for a calm, peaceful state of mind. Frankl sees this as too close to apathy: “What man actually needs is not a tensionless state but rather the striving and struggling for a worthwhile goal, a freely chosen task. What he needs is not the discharge of tension at any cost but the call of a potential meaning to be fulfilled by him . . . the existential dynamics in a polar field of tension where one pole is represented by a meaning that is to be fulfilled and the other pole is represented by the man who has to fulfill it” (105).

Frankl also comes out against the “just-take-a-pill” approach to psychotherapy, long before it was as common as it is today. He argues that “Existential frustration is in itself neither pathological nor pathogenic. A man’s concern, even his despair, over the worthwhileness of life is an existential distress but by no means a mental disease. It may well be that interpreting the first in terms of the latter motivates a doctor to bury his patient’s existential despair under a heap of tranquilizing drugs” (103).

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