Short Summary
Man’s Search for Meaning is part memoir of surviving a concentration camp and part explanation of what Jewish psychoanalyst Viktor Frankl learned from the experience, formalized in his theory of logotherapy.
While he was in a concentration camp, Frankl saw that everything can be taken from a human but one thing: the ability to choose one’s attitude.
The prisoner’s that survived the concentration camp were those that had some greater purpose or meaning that they were striving towards: seeing a loved one or finishing a half-written book.
Frankl used this experience to conclude that the purpose of life, what literally makes it worth living is search for meaning. Meaning is unique and specific to each individual that it must and can be fulfilled by him or her alone; only then does it achieve a significance which will satisfy the will to meaning.
Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times.
Longer Summary, Quotes and Notes
Life is not primarily a quest for pleasure, as Freud believed, or a quest for power, as Alfred Adler taught, but a quest for meaning. The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it.
Forces beyond your control can take away everything you possess except one thing, your freedom to choose how you will respond to the situation. You cannot control what happens to you in life, but you can always control what you will feel and do about what happens to you.
“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.
Apathy, the main symptom of the second phase, was a necessary mechanism of self-defense. Reality dimmed, and all efforts and all emotions were centered on one task: preserving one’s own life and that of the other fellow. It was typical to hear the prisoners, while they were being herded back to camp from their work sites in the evening, sigh with relief and say, “Well, another day is over.”
The salvation of man is through love and in love.
Love goes very far beyond the physical person of the beloved. It finds its deepest meaning in his spiritual being, his inner self. Whether or not he is actually present, whether or not he is still alive at all, ceases somehow to be of importance.
Humor was another of the soul’s weapons in the fight for self-preservation. It is well known that humor, more than anything else in the human make-up, can afford an aloofness and an ability to rise above any situation, even if only for a few seconds.
Apart from its role as a defensive mechanism, the prisoners’ apathy was also the result of other factors. Hunger and lack of sleep contributed to it (as they do in normal life, also) and to the general irritability which was another characteristic of the prisoners’ mental state.
Man can preserve a vestige of spiritual freedom, of independence of mind, even in such terrible conditions of psychic and physical stress.
everything can be taken from a man but one thing: the last of the human freedoms-to choose one’s attitude in any given set of circumstances, to choose one’s own way.
every hour, offered the opportunity to make a decision, a decision which determined whether you would or would not submit to those powers which threatened to rob you of your very self, your inner freedom; which determined whether or not you would become the plaything of circumstance, renouncing freedom and dignity to become molded into the form of the typical inmate.
An active life serves the purpose of giving man the opportunity to realize values in creative work, while a passive life of enjoyment affords him the opportunity to obtain fulfillment in experiencing beauty, art, or nature.
“Life is like being at the dentist. You always think that the worst is still to come, and yet it is over already.”
Suddenly I saw myself standing on the platform of a well-lit, warm and pleasant lecture room. In front of me sat an attentive audience on comfortable upholstered seats. I was giving a lecture on the psychology of the concentration camp! All that oppressed me at that moment became objective, seen and described from the remote viewpoint of science. By this method I succeeded somehow in rising above the situation, above the sufferings of the moment, and I observed them as if they were already of the past. Both I and my troubles became the object of an interesting psychoscientific study undertaken by myself.
Note: just like Bucky Fuller
Emotion, which is suffering, ceases to be suffering as soon as we form a clear and precise picture of it. The prisoner who had lost faith in the future-his future-was doomed. With his loss of belief in the future, he also lost his spiritual hold; he let…
Note: negative visualizations
Those who know how close the connection is between the state of mind of a man-his courage and hope, or lack of them-and the state of immunity of his body will understand that the sudden loss of hope and courage can have a deadly effect. The ultimate cause of my friend’s death was that the expected liberation did not come and he was severely disappointed. This suddenly lowered his body’s resistance against the latent typhus infection.
Note: There is a strong mental component to health
any attempt to restore a man’s inner strength in the camp had first to succeed in showing him some future goal. Nietzsche’s words, “He who has a why to live for can bear with almost any how,” could be the guiding motto for all psychotherapeutic and psychohygienic efforts regarding prisoners. Whenever there was an opportunity for it, one had to give them a why-an aim-for their lives, in order to strengthen them to bear the terrible how of their existence. Woe to him who saw no more sense in his life, no aim, no purpose, and therefore no point in carrying on. He was soon lost. The typical reply…
Note: you have to have goals. be working towards something
it did not really matter what we expected from life, but rather what life expected from us. We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life-daily and hourly. Our answer must consist, not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual. These tasks, and therefore the meaning of life, differ from man to man, and from moment to moment. Thus it is impossible to define the meaning of life in a general way. Questions about the meaning of life can never be answered by sweeping statements. “Life” does…
Every situation is distinguished by its uniqueness, and there is always only one right answer to the problem…
I remember two cases of would-be suicide, which bore a striking similarity to each other. Both men had talked of their intentions to commit suicide. Both used the typical argument -they had nothing more to expect from life. In both cases it was a question of getting them to realize that life was still expecting something from them; something in the future was expected of them. We found, in fact, that for the one it was his child whom he adored and who was waiting for him in a foreign country. For the other it was a thing, not a person. This man was a scientist and had written a series of books which still needed…
Note: what does life expect of me?
First, among the guards there were some sadists, sadists in the purest clinical sense. Second, these sadists were always selected when a really severe detachment of guards was needed.
Third, the feelings of the majority of the guards had been dulled by the number of years in which, in ever-increasing doses, they had witnessed the brutal methods of the camp. These morally and mentally hardened men at least refused to take active part in sadistic measures. But they did not prevent others from carrying them out.Fourth, it must be stated that even among the guards there were some who took pity on us. I shall only mention the commander of the camp from which I was liberated. It was found after the liberation-only the camp doctor, a prisoner himself, had known of it previously-that this man had paid no small sum of money from his own pocket in order to purchase medicines for his prisoners from the nearest market town.’ But the senior camp warden, a prisoner himself,was harder than any of the SS guards. He beat the other prisoners at every slightest opportunity, while the camp commander, to my knowledge, never once lifted his hand against any of us.
there are two races of men in this world, but only these two-the “race” of the decent man and the “race” of the indecent man. Both are found everywhere; they penetrate into all groups of society. No group consists entirely of decent or indecent people. In this sense, no group is of “pure race”-and therefore one occasionally found a decent fellow among the camp guards.
Man’s search for meaning is the primary motivation in his life and not a “secondary rationalization” of instinctual drives. This 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.
Thus it can be seen that mental health is based on a certain degree of tension, the tension between what one has already achieved and what one still ought to accomplish, or the gap between what one is and what one should become. Such a tension is inherent in the human being and therefore is indispensable to mental well-being. We should not, then, be hesitant about challenging man with a potential meaning for him to fulfill. It is only thus that we evoke his will to meaning from its state of latency. I consider it a dangerous misconception of mental hygiene to assume that what man needs in the first place is equilibrium or, as it is called in biology, “homeostasis,” i.e., a tensionless state. 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 waiting to be fulfilled by him. What man needs is not homeostasis but what I call “nob-dynamics,” i.e., 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 by the man who has to fulfill it.
Man has suffered another loss in his more recent development inasmuch as the traditions which buttressed his behavior are now rapidly diminishing. No instinct tells him what he has to do, and no tradition tells him what he ought to do; sometimes he does not even know what he wishes to do. Instead, he either wishes to do what other people do (conformism) or he does what other people wish him to do (totalitarianism).
we can understand Schopenhauer when he said that mankind was apparently doomed to vacillate eternally between the two poles of boredom and anxiety
Moreover, there are various masks and guises under which the existential vacuum appears. Sometimes the frustrated will to meaning is vicariously compensated for by a will to power, including the most primitive form of the will to power, the will to money.