The Will to Meaning: Foundations and Applications of Logotherapy Pdf, Epub, Ebook

THE WILL TO MEANING: FOUNDATIONS AND APPLICATIONS OF LOGOTHERAPY PDF, EPUB, EBOOK

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See all condition definitions - opens in a new window or tab. ThriftBooks Store thrift. Search within store. Shipping and handling. This item will ship to Germany , but the seller has not specified shipping options. His school of thought invites meaningful treatment of phobias, pain and guilt, despair and grief. Frankl seems to have addressed the many queries raised by a clinician after the first book sufficiently well in this second book. Additionally, an interesting aspect of this book includes his creativity in using geometrical patterns to explain the view of human nature. In the end, Frankl also encourages such creativity in those unique individuals who wish to take Logotherapy ahead. The author also uses a strong, assertive language to express the differences between Logotherapy and the classical theories of Freud and Alder. One can observe a conscious effort in the choice of the words used by him and the connotation that they imply from his perspective. Moreover, Frankl acknowledges many theorists, thinkers and researches throughout, giving each one of them their due credit to strengthen the value of his ideas. The book addresses some serious concerns in two major sections—foundations of Logotherapy and applications of Logotherapy. In the truest sense, this is the book where his ideas of meaning and existential vacuum become more clear, applicable and introspective. While the preface gradually weaves the idea of the three basic pillars of freedom of will, will to meaning and meaning of life, the introduction section sets the stage of the theoretical, and practical understanding of the therapy. It is worthy to note how Frankl reiterates in his concepts and experiences, the very humanness of the unique human being. It is interesting to note how Frankl seems to entangle the human concepts with one another to explain his own point that a noological existential dimension must be considered to explain man. This is something that many practitioners also believe is the need of the hour. And the gradual weaving of concepts promotes his ability of logical reasoning, characterized by specification yet generalization, with a touch with oversimplification. Clinicians and mental health practitioners would also excellently benefit from the explanation of the Logotherapeutic techniques—dereflection and paradoxical intention. With the help of case study reports and his own session dialogues with patients, Frankl explains how Logotherapy and its techniques can be employed for all types of neuroses psychogenic, noogenic, and somatogenic and disorders like schizophrenia and manic-depression. His dedication to explaining the techniques is noteworthy. Gradually from explaining the unconditional meaning in life, he introduces the presence of an ultimate being. Bhaktivedanta Swami Srila Prabhupada, Time and again Frankl also seems to stand on his words of re-humanizing the mental health services—including how doctors can choose to take a stand of their own neuroses and help their patients too, like has been done by Gadhia-Smith However, for non-clinicians and impulsive readers, the ideas presented in this book may pose to be heavy to understand and may take a good while to not only comprehend but also absorb Frankl's ideas into their practice. Gradual and careful consideration of every line will benefit. Numerous, extensive researches quantitative and qualitative have expanded Frankl's ideas and supported them; Frankl has mentioned quite a few of them in the book itself. In addition, Rainey had indicated that a vast majority of people crave for a sense of purpose while in the same year, Heintzelman and King suggested through summaries of epidemiological data and research that life is pretty meaningful and that meaning in life plays a role in adaptation. Several studies performed on a variety of population with various other variables have also reinforced Frankl's ideas. The Will to Meaning: Foundations and Applications of Logotherapy - Viktor E. Frankl - Google Books

He has been a guest lecturer at universities throughout the world and has made fifty-one lecture tours throughout the United States alone. He died in Vienna at the age of Gerald F. He is perhaps the only non-behaviorist to have contributed a method to behavior therapy. The modesty with which he has put forward his important work has been remarkable. Joseph Wolpe. What would you like to know about this product? Please enter your name, your email and your question regarding the product in the fields below, and we'll answer you in the next hours. You can unsubscribe at any time. Enter email address. Welcome to Christianbook. Sign in or create an account. Search by title, catalog stock , author, isbn, etc. Anecdotes about this use of logotherapy are given by New York Times writer Tim Sanders, who explained how he uses its concept to relieve the stress of fellow airline travelers by asking them the purpose of their journey. When he does this, no matter how miserable they are, their whole demeanor changes, and they remain happy throughout the flight. Frankl cites two neurotic pathogens: hyper-intention, a forced intention toward some end which makes that end unattainable; and hyper-reflection, an excessive attention to oneself which stifles attempts to avoid the neurosis to which one thinks oneself predisposed. Frankl identified anticipatory anxiety , a fear of a given outcome which makes that outcome more likely. To relieve the anticipatory anxiety and treat the resulting neuroses, logotherapy offers paradoxical intention , wherein the patient intends to do the opposite of their hyper-intended goal. A person, then, who fears i. A logotherapist would recommend, then, that the person go to bed and intentionally try not to fall asleep. This would relieve the anticipatory anxiety which kept the person awake in the first place, thus allowing them to fall asleep in an acceptable amount of time. Viktor Frankl believed depression occurred at the psychological, physiological, and spiritual levels. Frankl refers to this as the gaping abyss. Frankl believed that those suffering from obsessive-compulsive disorder lack the sense of completion that most other individuals possess. In , Terry Zuehlke and John Watkins conducted a study analyzing the effectiveness of logotherapy in treating terminally-ill patients. The results showed an overall significant difference between the control and treatment groups. These results confirm the idea that terminally-ill patients can benefit from logotherapy in coping with death. Rollo May argued that logotherapy is, in essence, authoritarian. May contended that if a patient could not find his own meaning, Frankl would provide a goal for his patient. Critical views of the life of Logotherapy's founder, and his work, assume that Frankl's religious background and experience of suffering guided his conception of meaning within the boundaries of the person [18] and therefore that Logotherapy is founded on Viktor Frankl's worldview. He asserted that every person has a spiritual unconscious, independently of religious views or beliefs, yet Frankl's conception of the spiritual unconscious does not necessarily entail religiosity. Specifically I see Logotherapy in helping others to see meaning in life. And if this is true of meaning per se, how much does it hold for Ultimate Meaning? A number of logotherapeutic institutes have opened up in various countries around the world. My Dashboard Get Published. Sign in with your eLibrary Card close. We appreciate your support of online literacy with your eLibrary Card Membership. Your membership has expired. Man's Search for Meaning. Beacon Press. Viktor Frankl Institute Vienna. Retrieved 22 May Frankl's Logotherapy. Ottawa Institute of Logotherapy. Viktor Frankl Institute of Logotherapy. Psychosocial workgroup. MacArthur Foundation. Retrieved Journal of Psychology and Theology Biola University 14 1 : 42— M Sep Both Freudianism and Marxism are single approaches to sciences rather than the sciences themselves. To be sure, indoctrination—Western as well as Eastern style—may blur the difference between what is sect and what is science. In a way, however, psychoanalysis is irreplaceable. When the guide there shows you the interior, he tells you that the seat once occupied by the famous Rabbi Loew has never been taken over by any of his followers; another seat has been set up for them, because Rabbi Loew could never be replaced, no one could match him. For centuries no one was allowed to sit down on his seat. The chair of Freud should also be kept empty. The metaclinical implications of psychotherapy refer mainly to its concept of man and philosophy of life. There is no psychotherapy without a theory of man and a philosophy of life underlying it. Wittingly or unwittingly, psychotherapy is based on them. In this respect psychoanalysis is no exception. Paul Schilder called psychoanalysis a Weltanschauung , and only recently F. Thus the issue cannot be whether or not psychotherapy is based on a Weltanschauung but rather, whether the Weltanschauung underlying it is right or wrong. Right or wrong, however, in this context means whether or not the humanness of man is preserved in a given philosophy and theory. Allport2 termed them. As to the first, I deem it to be a remarkable fact that man, as long as he regarded himself as a creature, interpreted his existence in the image of God, his creator; but as soon as he started considering himself as a creator, began to interpret his existence merely in the image of his own creation, the machine. The first of them, the freedom of will, is opposed to a principle that characterizes most current approaches to man, namely, determinism. Really, however, it is only opposed to what I am used to calling pan-determinism, because speaking of the freedom of will does not in any way imply any a priori indeterminism. After all, the freedom of will means the freedom of human will, and human will is the will of a finite being. During an interview, Huston C. Smith of Harvard then at MIT asked me whether I as a professor of neurology and psychiatry would not concede that man is subject to conditions and determinants. I answered that as a neurologist and psychiatrist, of course, I am fully aware of the extent to which man is not at all free from conditions, be they biological, psychological, or sociological. But I added that along with being a professor in two fields neurology and psychiatry I am a survivor of four camps that is, concentration camps , and as such I also bear witness to the unexpected extent to which man is, and always remains, capable of resisting and braving even the worst conditions. To detach oneself from even the worst conditions is a uniquely human capability. However, this unique capacity of man to detach himself from any situations he might have to face is manifested not only through heroism, as was the case in the concentration camps, but also through humor. Humor, too, is a uniquely human capacity. And we need not feel ashamed of this fact. Humor is said even to be a divine attribute. Humor and heroism refer us to the uniquely human capacity of self-detachment. By virtue of this capacity man is capable of detaching himself not only from a situation but also from himself. He is capable of choosing his attitude toward himself. By so doing he really takes a stand toward his own somatic and psychic conditions and determinants. Understandably this is a crucial issue for psychotherapy and psychiatry, education and religion. For, seen in this light, a person is free to shape his own character, and man is responsible for what he may have made out of himself. What matters is not the features of our character or the drives and instincts per se, but rather the stand we take toward them. And the capacity to take such a stand is what makes us human beings. Taking a stand toward somatic and psychic phenomena implies rising above their level and opening a new dimension, the dimension of noetic phenomena, or the noological dimension—in contradistinction to the biological and psychological ones. It is that dimension in which the uniquely human phenomena are located. From the author of Man's Search for Meaning , one of the most influential works of psychiatric literature since Freud. Holocaust survivor Viktor E. Frankl is known as the founder of logotherapy, a mode of psychotherapy based on man's motivation to search for meaning in his life. The author discusses his ideas in the context of other prominent psychotherapies and describes the techniques he uses with his patients to combat the "existential vacuum. This new and carefully re-edited version is the first since Read more Read less. Customers who bought this item also bought. Page 1 of 1 Start over Page 1 of 1. Viktor E Frankl. Man's Search for Ultimate Meaning. Viktor E. Recollections: An Autobiography. Gerald F. He is perhaps the only non-behaviorist to have contributed a method to behavior therapy. The modesty with which he has put forward his important work has been remarkable. He died in Vienna in About the Author Viktor E. International University. 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. Born in , Dr. Frankl first published in in the International Journal of Psychoanalysis and has since published twenty-six books, which have been translated into nineteen languages, including Japanese and Chinese. He has been a guest lecturer at universities throughout the world and has made fifty-one lecture tours throughout the United States alone. He died in Vienna at the age of Read more. What other items do customers buy after viewing this item? Ikigai: The Japanese secret to a long and happy life. Antifragile: Things that Gain from Disorder. Nassim Nicholas Taleb. Customer reviews. How are ratings calculated? Instead, our system considers things like how recent a review is and if the reviewer bought the item on Amazon. It also analyses reviews to verify trustworthiness. Review this product Share your thoughts with other customers. Write a product review. Top reviews Most recent Top reviews. Top reviews from India. There was a problem filtering reviews right now. Please try again later. Verified Purchase. An excellent book based on a life changing experience in the Nazi camps during world war II, this book clearly charts out the path of meaning that gives a sense of purpose to life over material accomplishments and desire fulfillment in the modern hedonistic society that we live in. Worth reading and living. The classical work of Frankl to be possessed by those who wish to understand the basics of the meaning of Human Existence. One person found this helpful. Forms part of my review of Viktor Frankl's philosophy. Excellent book.. The will to meaning;: Foundations and applications of logotherapy | eBay

What I term the existential vacuum constitutes a challenge to psychiatry today. Ever more patients complain of a feeling of emptiness and meaninglessness, which seems to me to derive from two facts. Unlike an animal, man is not told by instincts what he must do. And unlike man in former times, he is no longer told by traditions what he should do. Often he does not even know what he basically wishes to do. Instead, either he wishes to do what other people do conformism , or he does what other people wish him to do totalitarianism. I hope that I shall be successful in conveying to the reader my conviction that, despite the crumbling of traditions, life holds a meaning for each and every individual, and even more, it retains this meaning literally to his last breath. And the psychiatrist can show his patient that life never ceases to have a meaning. To be sure, he cannot show his patient what the meaning is, but he may well show him that there is a meaning, and that life retains it: that it remains meaningful, under any conditions. As logotherapy teaches, even the tragic and negative aspects of life, such as unavoidable suffering, can be turned into a human achievement by the attitude which a man adopts toward his predicament. In contrast to most of the existentialist schools of thought, logotherapy is in no way pessimistic; but it is realistic in that it faces the tragic triad of human existence: pain, death, and guilt. Logotherapy may justly be called optimistic, because it shows the patient how to transform despair into triumph. In an age such as ours, in which traditions are on the wane, psychiatry must see its principal assignment in equipping man with the ability to find meaning. In an age in which the Ten Commandments seem to many people to have lost their unconditional validity, man must learn to listen to the ten thousand commandments implied in the ten thousand situations of which his life consists. In this respect I hope the reader will find that logotherapy speaks to the needs of the hour. The present situation of psychotherapy is characterized by the rise of existential psychiatry. In fact, one could speak of an inoculation of existentialism in psychiatry as a major contemporary trend. But in speaking of existentialism we must bear in mind that there are as many existentialisms as there are existentialists. Moreover, not only has each existentialist molded his own version of the philosophy, but also each uses the nomenclature differently from the way others use it. For example, such terms as existence and Dasein have meanings deviating from each other in the writings of Jaspers and Heidegger. Nonetheless, the individual authors in the field of existential psychiatry have something in common—a common denominator. I venture to criticize this widespread misconception only because, as it happens, I once had an opportunity to discuss it in personal conversation with Martin Heidegger himself, and found that he agreed with me. Misunderstandings in the field of existentialism may be understood easily. The terminology is sometimes esoteric, to say the least. About thirty years ago, I had to give a public lecture on psychiatry and existentialism in Vienna. And then I invited my audience to vote on which one was whose. Believe it or not, an overwhelming majority thought that the passage quoted from Heidegger was the utterance of a schizophrenic patient and vice versa. However, we must not draw rash conclusions from the result of this experiment. By no means does it speak against the greatness of Heidegger—and let us take it for granted that he is as great as many experts believe. Rather it speaks against the capacity of everyday language to express thoughts and feelings hitherto unknown—be they revolutionary ideas created by a great philosopher, or strange feelings experienced by a schizophrenic individual. As to the position of the method I have called logotherapy, which is the subject of this book, most authors agree that it falls under the category of existential psychiatry. In fact, as early as the thirties I coined the word Existenzanalyse as an alternative name for logotherapy, which I had coined in the twenties. Unfortunately, other authors did the same with the word Daseinsanalyse —a term which, in the forties, had been selected by the late Ludwig Binswanger, the great Swiss psychiatrist, to denote his own teachings. Since then existential analysis has become quite an ambiguous word. In order not to add to the confusion which had been aroused by this state of affairs, I decided to refrain more and more from using the term existential analysis in my publications in English. Often I speak of logotherapy even in a context where no therapy in the strict sense of the word is involved. What I call medical ministry, for example, forms an important aspect of the practice of logotherapy but it is indicated precisely in those cases where actual therapy is impossible because the patient is confronted with an incurable disease. Logotherapy has not only been subsumed under the heading of existential psychiatry but has also been acclaimed, within this province, as the only school which has succeeded in developing what one might be justified in calling a technique. However, this is not to say that we logotherapists overrate the importance of techniques. One has long ago come to realize that what matters in therapy is not techniques but rather the human relations between doctor and patient, or the personal and existential encounter. A purely technological approach to psychotherapy may block its therapeutic effect. Some time ago I was invited to lecture at an American university before a team of psychiatrists who had been assigned the care of the evacuees after a hurricane. But when I started this lecture I frankly told them that as long as we actually interpret our task merely in terms of techniques and dynamics we have missed the point—and we have missed the hearts of those to whom we wish to offer mental first aid. Note that Frankl's theory was not based on religion or theology, but often had parallels to these. Life Has Meaning in All Circumstances. Frankl believed that life has meaning in all circumstances, even the most miserable ones. This means that even when situations seem objectively terrible, there is a higher level of order that involves meaning. Humans Have a Will to Meaning. Logotherapy proposes that humans have a will to meaning, which means that meaning is our primary motivation for living and acting and allows us to endure pain and suffering. This is viewed as differing from the will to achieve power and pleasure. Freedom to Find Meaning. Frankl argues that in all circumstances, individuals have the freedom to access that will to find meaning. This is based on his experiences of pain and suffering and choosing his attitude in a situation that he could not change. Meaning of the Moment. The fifth assumption argues that for decisions to be meaningful, individuals must respond to the demands of daily life in ways that match the values of society or their own conscience. Individuals Are Unique. Frankl believed that every individual is unique and irreplaceable. Frankl believed that it was possible to turn suffering into achievement and accomplishment. He viewed guilt as an opportunity to change oneself for the better, and life transitions as the chance to take responsible action. In this way, this psychotherapy was aimed at helping people to make better use of their "spiritual" resources to withstand adversity. In his books, he often used his own personal experiences to explain concepts to the reader. Three techniques used in logotherapy include dereflection, paradoxical intention, and Socratic dialogue. It's easy to see how some of the techniques of logotherapy overlap with newer forms of treatment such as cognitive-behavioral therapy CBT or acceptance and commitment therapy ACT. In this way, logotherapy may be a complementary approach for these behavior and thought-based treatments. Frankl was not without his critics. Some felt he used his time in the Nazi camps as a way to promote his brand of psychotherapy, and others felt his support came only from religious leaders in the United States. Indeed, he did recruit ministers and pastoral psychologists to work with him. In , his ideas were challenged by psychologist Rollo May, known as the founder of the existential movement in the United States, who argued that logotherapy was equivalent to authoritarianism, with the therapist dictating solutions to the patient. In this way, it was felt that the therapist diminished the patient's responsibility in finding solutions to problems. It is not clear, however, whether this was a fundamental problem of logotherapy, or a failing of Frankl as a therapist himself, as he was said to be arrogant in his manner of speaking to patients. In this way, it may be that logotherapy argues that there are always clear solutions to problems and that the therapist has the task of finding these for the client. Regardless, it is clear that in the application of Frankl's theories, it is important to highlight that the patient must be a participant rather than a recipient in the process. More than empirical and theoretical papers have been published on logotherapy, and more than 59 measurement instruments developed on the topic. Im Buch. Box paper read Papers on Logotherapy paradoxical intention patient peak-experiences person phenomenon Phobic pleasure principle Psychiatry Psycho psychoanalysis Psychology Psychotherapy and Existentialism reductionism religion religious Richard Trautmann schizophrenic Search for Meaning self-transcendent sexual Sigmund Freud situation somatogenic speak suffering suicide superego tension theory therapy tion treatment ultimate meaning understand unique meanings University VHS or Beta Vienna Viktor Frankl Washington Square Press words York. Enright , Joanna North Auszug - International University. 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. Born in , Dr.

An Overview of Viktor Frankl's Logotherapy

From the author of Man's Search for Meaning , one of the most influential works of psychiatric literature since Freud. Holocaust survivor Viktor E. Frankl is known as the founder of logotherapy, a mode of psychotherapy based on man's motivation to search for meaning in his life. The author discusses his ideas in the context of other prominent psychotherapies and describes the techniques he uses with his patients to combat the "existential vacuum. This new and carefully re-edited version is the first since Viktor E. International University. 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. Born in , Dr. Frankl first published in in the International Journal of Psychoanalysis and has since published twenty-six books, which have been translated into nineteen languages, including Japanese and Chinese. He has been a guest lecturer at universities throughout the world and has made fifty-one lecture tours throughout the United States alone. He died in Vienna at the age of Gerald F. And these human beings immediately feel and notice the manipulative quality of our approach and our tendency to reify them. I would say, reification has become the original sin of psychotherapy. But a human being is no thing. This no-thingness, rather than nothingness, is the lesson to learn from existentialism. When, on the occasion of another lecture tour, I was asked to address the prisoners at San Quentin I was assured, afterward, that in a way it was the first time they really felt understood. What I had done was nothing so extraordinary. I had simply taken them as human beings and not mistaken them for mechanisms to repair. I had interpreted them in the same way they had interpreted themselves all along, that is to say, as free and responsible. I had not offered them a cheap escape from guilt feelings by conceiving of them as victims of biological, psychological, or sociological conditioning processes. Nor had I taken them as helpless pawns on the battleground of id, ego, and superego. I had not provided them with an alibi. Guilt had not been taken away from them. I had not explained it away. I had taken them as peers. They learned that it was a prerogative of man to become guilty—and his responsibility to overcome guilt. What did I implement when addressing the prisoners at San Quentin if not phenomenology in the truest sense? In fact, phenomenology is an attempt to describe the way in which man understands himself, in which he interprets his own existence, far from preconceived patterns of interpretation and explanation such as are furnished by psychodynamic or socioeconomic hypotheses. Let me again take up the issue of technique versus encounter. Psychotherapy is more than mere technique in that it is art, and it goes beyond pure science in that it is wisdom. But even wisdom is not the last word. In a concentration camp I once saw the body of a woman who had committed suicide. Wisdom is lacking without the human touch. Recently, I received a telephone call at three in the morning from a lady who told me that she was determined to commit suicide but was curious to know what I would say about it. I replied with all the arguments against this resolution and for survival, and I talked to her for thirty minutes—until she finally gave her word that she would not take her life but rather come to see me in the hospital. But when she visited me there it turned out that not one of all the arguments I offered had impressed her. The only reason she had decided not to commit suicide was the fact that, ra Convert currency. Add to Basket. Plume, Softcover. Book Description Plume. Condition: new. Seller Inventory think More information about this seller Contact this seller. Book Description Plume, Condition: New. Seller Inventory M Book Description Condition: New. Seller Inventory EX Brand New!. Seller Inventory VIB Publisher: Plume , This specific ISBN edition is currently not available. View all copies of this ISBN edition:. Meine Mediathek Hilfe Erweiterte Buchsuche. E-Book anzeigen. Viktor E. From the author of Man's Search for Meaning , one of the most influential works of psychiatric literature since Freud. Im Buch. Box paper read Papers on Logotherapy paradoxical intention patient peak-experiences person phenomenon Phobic pleasure principle Psychiatry Psycho psychoanalysis Psychology Psychotherapy and Existentialism reductionism religion religious Richard Trautmann schizophrenic Search for Meaning self-transcendent sexual Sigmund Freud situation somatogenic speak suffering suicide superego tension theory therapy tion treatment ultimate meaning understand unique meanings University VHS or Beta Vienna Viktor Frankl Washington Square Press words York.

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