“Mankind is engaged in an eternal quest for that ‘something else’ he hopes will bring him happiness, complete and unending” (Yogananda, 2014). For millennia, religious and non-religious thinkers alike have sought to answer the ultimate questions of life, such as ‘what happens in the afterlife?’, ‘why does suffering exist in the world?’, and ‘what is the meaning and purpose of life?’. In particular, the search for the meaning of one’s life is a passionately discussed topic between thinkers from many different fields of thought. The search for meaning can be said to be a process, and - for some - such a process can take an entire life to complete. Though the meaning of life is individualistic in nature and unable to be understood in a concrete fashion, many people in society look to others to help provide a basis to build upon. One such person who has gone further than others to construct a coherent philosophy of life is Viktor Frankl. Uniquely neutral, Frankl offers a method of providing meaning of life in both a secular and religious context with his development of Logotherapy. Through Frankl’s approach to finding meaning in life by creating a meaning itself, many people’s attitudes and approaches to constructing a meaning from life have been influenced, thus making a significant contribution to humanity’s search for meaning. As such, by overcoming the turmoils of his past and developing Logotherapy, Frankl has been able to inspire numerous people worldwide to derive meaning from their lives.
Viktor Frankl, (1905 – 1997), an Austrian psychiatrist and Jewish Holocaust survivor who has early roots in the wellbeing and psychological makeup of humans, focused his early career on the study and application of suicide prevention and mental wellbeing (Goldburg, Blundell, & Jordan, 2012). At the beginning of his academic life, Frankl came into contact with the works of other theorists including Alfred Adler and Sigmund Freud, who also had focused their studies on the human condition (Viktor Frankl Institut, 2019). This early contact helped shape his views on human nature. However, the most significant of events in Frankl’s life was his survival of the Holocaust – being sent to Theresienstadt concentration camp with his wife and mother, only to later be separated from them, both dying upon transferal to other camps (The Editors of Encyclopaedia Britannica, 2019). Frankl spent time at many camps, ultimately being sent to the Türkheim camp where he spent 6 months working as a labourer until the camp was liberated by American soldiers in 1945 (Melikian, 2011). During his time in the camps Frankl started drawing conclusions about human nature, mostly in relation to how humans respond to challenges in life (Pursuit of Happiness, Inc, 2018). He gained great insight into the human condition, observing at the peak of existential humiliation some developed a new mindset to the problem in front of them, responding to life in all its dreadfulness as a supreme and sacred value (Paz, 2006). It was through this mindset that Frankl observed that one was able to rebuild themselves out of despair, commenting: “that the sort of person the prisoner became was a result of his inner decision, and not the result of the camp influences alone” (Man’s Search for Meaning, p.87). Therefore, Frankl concluded that even in times of challenge or extreme suffering, individuals could find meaning and purpose.
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With his roots in psychology/psychiatry, Frankl was interested in human development, believing that society and the individual have a co-relationship through us drawing upon society discourses whilst also contributing to it (Reitinger, 2015). Furthermore, he also had belief that a person’s attitude and spiritual wellbeing can be a source of inner strength (Reitinger, 2015). It was upon this speculation that Frankl proposed humans to have three dimensions: somatic (body), psychic (mind), and noetic (spiritual) – with the noetic dimension containing all his important concepts (freedom, responsibility, values, self-detachment, meaning, self-transcendence) (Marseille, 1997). He viewed humans as limited by death, of which puts an end to man’s opportunity and responsibility, ultimately giving direction in life, and free to make choice – although still being a product of situational and genetic history and the decisions they’ve made (Lewis, 2011). This autonomy of choice is central to Frankl’s development of meaning. He thinks the choices we make in relation to how we behave in the world is self-directed: “as for the environment, we know that it does not make man, but that everything depends on what man makes of it, on his attitude towards it.” (Gilbert, 2019) Such thought aligns with Nietzsche, another prominent theorist in relation to the search for meaning, in that we choose how we interact with the world around us. Now in relation to meaning and purpose, the ability for one to act autonomously is integral to Frankl’s thinking on what one takes and derives from worldly experience (Kimble & Ellor, 2000). He theorises that we can find meaning in our lives through three principal ways. The first of which is what we take from the world - by experiencing those things or people which we value (Pursuit of Happiness, Inc, 2018). An example of this is love, with Frankl believing that ‘love is the highest goal to which man can aspire’ (Man’s Search for Meaning, p.55). Secondly, through what we give – the creative values we instil (Pursuit of Happiness, Inc, 2018). This can be by becoming involved and committed to the things which we do, such as work or art, stating “it did not really matter what we expect from life, but rather what life expected from us”(Man’s Search for Meaning, P. 76). Lastly, through the stand we take toward a fate we no longer can change. This is the attitudinal values we possess (Pursuit of Happiness, Inc, 2018). For example, compassion, humour, or the ability to recognise that ““when we are no longer able to change a situation we are challenged to change ourselves” (Man’s Search for Meaning, P.112). Frankl asserted that meaning can be achieved even in suffering; “he who knows the ‘why’ for his existence, will be able to bear almost any how’ (Hamilton, 2017). Frederick Nietzsche, a fellow existentialist, also believed that individuals needed to create their own meaning, however, were driven by a ‘will to power’ which contrasted with Frankl’s view that “man’s search is not a ‘secondary rationalisation’ of instinctual drives (Thune, n.d.). The meaning is unique and specific in that it must and can be fulfilled by him alone, only then does it achieve a significance which will satisfy his own will to meaning (Kimble & Ellor, 2000). Man is able to live and die for the sake of his ideals and values” with “the meaning of life [differing] from man to man, day to day, and hour to hour.” (Panarchy, 2019) Thus, Frankl’s conclusions on meaning in life provide a coherent and unique outlook into the ultimate question, providing significant contribution to the search for meaning. WHAT WILL TO POWER
With the aforementioned personal meaning created by Frankl also came the synthesis of a central theory/philosophy on life. This theory was culminated to be ‘logotherapy” and is based on the “defiant power of the human spirit” (Psychotherapy and Existentialism, P.99). Logotherapy itself is the idea that human beings are intrinsically motivated by a search for meaning and to live purposefully (Lewis, 2011). Thus, the meaning of life is to find a meaning, done by responding authentically and humanely to life’s challenges (Bulka, Viktor Frankl: Father of Logotherapy, 1998). This allows for several applications in different situations, connecting seemingly meaningless occurrences to be seen in a new light. Underpinning logotherapy are three major assumptions. These are that: life always has meaning, the greatest desire of the human being is to find meaning, and human beings have freedom of choice and the capacity to choose meaningful direction (Cuncic, 2019). Much of logotherapy is parallel to Frankl’s own observation on, and conclusions about life. The goal of logotherapy was primarily shaped upon the fulfilment of the individual – recognising this means something different to everyone (Cuncic, 2019). Mentioned earlier, Frankl drew upon other theory and thinkers of the time to make his own conclusions about life. Famously, Frankl often embraced Nietzsche’s views on the purpose and outlook of suffering, embracing his elaboration: “that which does not kill me, makes me stronger” (Hamilton, 2017). Further to this, connection can be seen between Nietzche and Frankl with finding a meaning in life to be able to get through turmoils, with Frankl embracing Nietzsche’s quote: ‘he who has a why to live for can bear with almost any how’ (Parrish, 2014). Another concept Frankl reinterpreted for himself was Adler’s superiority goal, although done so in a way unintended by Adler (Wong, Adler versus Frankl: Similarities and Differences, 2017). Adler believed the goal of success in one’s life motivated an individual forward to overcome obstacles (Wong, Adler versus Frankl: Similarities and Differences, 2017). Frankl took this motivating factor of success and reinterpreted it as being the meaning in one’s life that compels an individual (Wong, Adler versus Frankl: Similarities and Differences, 2017). While Adler focuses on the social self, Frankl looks upon the uniqueness of an individual, a concept linked to his notion of the noetic or spirit (Marseille, 1997). Logotherapy appeals to that of which is beyond the person’s psycho-physical nature (the spirit), while also recognising the holistic nature of a human being (Kimble & Ellor, 2000). The spiritual core of an individual can influence their psychological structure. This allows for a renewed awareness of self, but can also lead to someone having limited capacity to transcend themselves and fashion meaning from their suffering – if they regard themselves as inadequate (Kimble & Ellor, 2000). His core concepts are linked to phenomena which he calls ‘transcendence’: “Insofar as I exist, my existence is towards meaning and value; insofar as I exist towards meaning and value, my existence is towards something that is necessarily higher in value than my own being……” (Man’s Search for Meaning, p. 232). If a person transcends he is able to find a ‘super-meaning’ to life, death, and suffering that one cannot fully grasp (Peterson, 2018). Frankl believes we must have faith in this super meaning, that the ‘whys’ in life have an answer (Wong, Frankl’s Self-Transcendence Model and Virtue Ethics, 2017). Whilst not necessarily religious at heart, this links to beliefs in God and Judaism. Frankl reaffirms this, saying: “If you call ‘religious’ a man who believes in what I call a Supermeaning, a meaning so comprehensive that you can no longer grasp it, get hold of it in rational intellectual terminology, then one should feel free to call me religious…The positing of a supermeaning that evades mere rational grasp is one of the main tenets of logotherapy, after all. And a religious person may identify Supermeaning as something paralleling a Superbeing, and this Superbeing we would call God” (Man’s Search for Meaning, p.123). In relation to his theistic influences, the relationship with his Jewish background is divided. For some sects of Jewish faith his philosophy is embraced, whereas in others is rejected (Bulka, 2010). Nonetheless, parallel between theistic thought and Frankl’s conclusions are evident. Jewish influence is seen in his works such as the use of ‘swine’ – a word heavily used in Jewish culture (Kaminker, 2013 – in his elaboration on the concentration camps: “In the concentration camps… we watched and witnessed some our comrades behave like swine while others behaved like saints” (Man’s Search for Meaning, p.157). Particular similarity can be drawn between the understanding of free will. For Judaism, free will is given to the people by God, and is the capacity to choose between different courses of actions, words or thoughts—not due to outside influence, internal nature or any sort of personal preference (Freeman, 2018). Thus, humans can react to the situations presented to them in the terms of right or wrong. For Frankl, such freedom is rooted in existentialism – the individual person is a free and responsible agent determining their own development through acts of the will (Lewis, 2011). Frankl asserts: “we are concerned above all with man’s freedom to accept or reject his instincts” to make one’s own choice and use their transcendence to observe a situation and act upon what they have observed (Bulka, Work, Love, Suffering, Death, 2998). Thus, by drawing upon both secular and theistic background, a coherent philosophy of life – to find meaning in an individualistic way – was created, being of large contribution to answering the ultimate question of the meaning of life.
Logotherapy is often used in response to the purpose of suffering in our world. It is how we respond to this suffering and derive meaning from it which is important. From a contemporary perspective, Frankl’s outlook and development of Logotherapy provides a basis for a unique creation of meaning in one’s life which is subliminally unique to the individual himself, in a world which has often been described as meaningless. One way a contemporary society can connect to Frankl’s understanding of meaning is meaning through finding love, and also then learning from any suffering you have had to experience in this process. In essence, with Frankl’s (logotherapy) outlook you can learn from any trial and tribulation you have to encounter, and keep a positive mindset when going through things because of it. When one strives to find love and maintain it, this becomes the persons ‘why’. One contemporary idea that corroborates this application of logotherapy is Hugh Mackay’s ten desires that drive us. Mackay identified ten desires that he believes are uniform to most people, one of which being the desire for love (Goldburg, Blundell, & Jordan, 2012). He states: ‘the desire for love is the deepest of all our desires because love is our richest source of emotional security, personal serenity and confidence’ (Goldburg, Blundell, & Jordan, 2012). Relating to a religious aspect, the words of 1 Corinthians 13:4–7, often used at weddings, express what most of us want love to be: ‘Love is patient; love is kind; love is not envious or boastful or arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice in wrongdoing, but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things’. Thus by incorporating logotherapy and finding the meaning of life to be to love, a contemporary approach can be taken in both religious and secular contexts. Some critics – such as Rollo May - argue that the tendencies of Logotherapy are authoritarian, therefore discrediting the very premise logotherapy stands for (Cuncic, 2019). May suggests that logotherapy alludes there are clear solutions to all problems and that Frankl persuades people who use this theology to create meaning of it if they are unable to find their own (Kelland, 2019). However, Frankl refutes that this philosophy takes responsibility away from the individual; instead maintaining that it educates the person in therapy about their own responsibility (GoodTherapy, 2015). Regardless, when applying Frankl’s theories, the patient must be a participant rather than a recipient in the process. As such, Frankl provides insight into how one can find meaning in their own life, therefore providing a significant contribution to man’s search for meaning.
As such, throughout his life Frankl encountered several turmoils and observed the human nature, creating a philosophy for life. Through Frankl’s approach to finding meaning in life by creating a meaning itself, many people’s attitudes and approaches to constructing a meaning from life have been influenced, thus making a significant contribution to humanity’s search for meaning. As such, by overcoming the turmoils of his past and developing Logotherapy, Frankl has been able to inspire numerous people worldwide to derive meaning from their lives. Try to take on Frankl’s views upon life and make your own meaning of the world, and you will be a much happier person for it.
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