Austrian Holocaust survivor, psychiatrist, philosopher and author (1905–1997)
Viktor Emil Frankl, M.D., Ph.D. (26 March 1905 – 2 September 1997) was an Austrian neurologist and psychiatrist and a Holocaust survivor. Frankl was the founder of logotherapy, which is a form of existential analysis, the "Third Viennese School of Psychotherapy". His best-selling book Man's Search for Meaning 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 sordid 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.
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Native Name:
Viktor Emil Frankl
Alternative Names:
Viktor E. Frankl
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Love is the only way to grasp another human being in the innermost core of his personality. No one can become fully aware of the very essence of another human being unless he loves him. By his love he is enabled to see the essential traits and features in the beloved person; and even more, he sees that which is potential in him, which is not yet actualized but yet ought to be actualized. Furthermore, by his love, the loving person enables the beloved person to actualize these potentialities. By making him aware of what he can be and of what he should become, he makes these potentialities come true. In logotherapy, love is not interpreted as a mere epiphenomenon of sexual drives and instincts in the sense of a so-called sublimation. Love is as primary a phenomenon as sex. Normally, sex is a vehicle of expression for love. Sex is justified, even sanctified, as soon as, but only as long as, it is a vehicle of love. Thus love is not understood as a mere side-effect of sex; rather, sex is a way of expressing the experience of that ultimate togetherness which is called love.
The way in which a man accepts his fate and all the suffering it entails, the way in which he takes up his cross, gives him ample opportunity — even under the most diffcult circumstances — to add a deeper meaning to his life. It may remain brave, dignified and unselfish. Or in the bitter fight for self-preservation he may forget his human dignity and become no more than an animal. Here lies the chance for a man either to make use of or to forgo the opportunities of attaining the moral values that a diffcult situation may afford him. And this decides whether he is worthy of his sufferings or not.
A human being is not one thing among others; things determine each other, but man is ultimately self-determining. What he becomes — within the limits of endowment and environment — he has made out of himself. In the concentration camps, for example, in this living laboratory and on this testing ground, we watched and witnessed some of our comrades behave like swine while others behaved like saints. Man has both potentialities within himself; which one is actualized depends on decisions but not on conditions.
At the beginning of human history, man lost some of the basic animal instincts in which an animal's behavior is embedded and by which it is secured. Such security, like paradise, is closed to man forever; man has to make choices. In addition to this, however, 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 tell him to do (totalitarianism).
A man who let himself decline because he could not see any future goal found himself occupied with retrospective thoughts. In a different connection, we have already spoken of the tendency there was to look into the past, to help make the present, with all its horrors, less real. But in robbing the present of its reality there lay a certain danger. It became easy to overlook the opportunities to make something positive of camp life, opportunities which really did exist. Regarding our “provisional existence” as unreal was in itself an important factor in causing the prisoners to lose their hold on life; everything in a way became pointless. Such people forgot that often it is just such an exceptionally difficult external situation which gives man the opportunity to grow spiritually beyond himself. Instead of taking the camp’s difficulties as a test of their inner strength, they did not take their life seriously and despised it as something of no consequence. They preferred to close their eyes and to live in the past. Life for such people became meaningless.
But does the danger really lie in the lack of universality? Doesn't it rather lurk in the pretense of totality? What is dangerous is the attempt of a man who is an expert, say, in the field of biology, to understand and explain human beings exclusively in terms of biology. The same is true of psychology and sociology as well. At the moment at which totality is claimed, biology becomes biologism, psychology becomes psychologism, and sociology becomes sociologism. In other words, at that moment science is turned into ideology. What we have to deplore, I would say, is not that scientists are specializing, but that the specialists are generalizing. We are familiar with that type called terrible simplificateurs. Now we become acquainted with a type I would like to call terrible generalisateurs. I mean those who cannot resist the temptation to make overgeneralized statements on the grounds of limited findings.
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