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9.3: Viktor Frankl and Logotherapy

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  • Viktor Frankl (1905-1997) was truly an extraordinary man. His first paper was submitted for publication by Sigmund Freud; his second paper was published at the urging of Alfred Adler. Gordon Allport was instrumental in getting Frankl’s book Man’s Search for Meaning (Frankl, 1946/1992) published in English, a book that went on to be recognized by the Library of Congress as one of the ten most influential books in America. He lectured around the world, and received some thirty honorary doctoral degrees in addition to the medical degree and the Ph.D. he had earned as a student. He was invited to a private audience with Pope Paul VI, even though Frankl was Jewish. All of this was accomplished in spite of, and partly because of, the fact that he spent several years in Nazi concentration camps during World War II, camps where his parents, brother, wife, and millions of other Jews died.

    A Brief Biography of Viktor Frankl

    Viktor Frankl was born in Vienna, Austria on March 26, 1905. Although his father had been forced to drop out of medical school for financial reasons, Gabriel Frankl held a series of positions with the Austrian government, working primarily with the department of child protection and youth welfare. He instilled in his son the importance of being intensely rational and having a firm sense of social justice, and Frankl became something of a perfectionist. Frankl described his mother Elsa as a kindhearted and deeply pious woman, but during his childhood she often described him as a pest, and she even changed the words of Frankl’s favorite childhood lullaby to include calling him a pest. This may have been due to the fact that Frankl was often asking questions, so much so that a family friend nicknamed him “The Thinker” (Frankl, 1995/2000). From his mother, Frankl inherited a deep emotionality. One aspect of this emotionality involved a deep attachment to his childhood home, and he often felt homesick as his responsibilities kept him away. And those responsibilities began at an early age (Frankl, 1995/2000; Pattakos, 2004).

    Even in high school Frankl was developing a keen interest in existential philosophy and psychology. At the age of 16 he delivered a public lecture “On the Meaning of Life” and at 18 he wrote his graduation essay “On the Psychology of Philosophical Thought.” Throughout his high school years he maintained a correspondence with Sigmund Freud (letters that were later destroyed by the Gestapo when Frankl was deported to his first concentration camp). When Frankl was just 19, Freud submitted one of Frankl’s papers for publication in the International Journal of Psychoanalysis, afterward hoping that Frankl would agree and give his belated consent. Despite having impressed Freud, Frankl himself was already impressed by Alfred Adler. Frankl became active in Adler’s individual psychology group, and as he began medical school he was urged by Adler to publish a paper in the International Journal of Individual Psychology. It is hard to imagine that many people could have come into the favor of both Freud and Adler by such a young age, even before having begun medical school or a career in psychiatry. Despite Frankl’s young age and somewhat limited experience, the paper published by Adler was dealing with difficult material, specifically the “border area that lies between psychotherapy and philosophy, with special attention to the problems of meanings and values in psychology” (Frankl, 1995/2000). Eventually, however, Frankl fell out of favor with Adler. Frankl had been impressed with two men, Allers and Schwarz, whose views were at odds with Adler. On the evening when Allers and Schwarz announced to the society that they could not agree with Adler, Adler challenged Frankl and a friend to speak up. Frankl chose to do so, and he defended Allers and Schwarz, believing that a middle ground could be found. Adler never spoke to Frankl again, even when Frankl said hello in the local coffee shop. For a few months Adler had other people suggest to Frankl that he should quit the society. When Frankl did not, he was expelled by Adler (Frankl, 1995/2000; Pattakos, 2004).

    Frankl proceeded to develop his own practice and his own school of psychotherapy, known as logotherapy (the therapy of meaning, as in finding meaning in one’s life). As early as 1929, Frankl had begun to recognize three possible ways to find meaning in life: a deed we do or a work we create; a meaningful human encounter, particularly one involving love; and choosing one’s attitude in the face of unavoidable suffering. Logotherapy eventually became known as the third school of Viennese psychotherapy, after Freud’s psychoanalysis and Adler’s individual psychology. During the 1930s Frankl did much of his work with suicidal patients and teenagers. He had extensive talks with Wilhelm Reich in Berlin, who was also involved in youth counseling by that time. As the 1930s came to an end, and Austria had been taken over by the Nazis, Frankl sought a visa to emigrate to the United States, which was eventually granted. However, Frankl’s parents could not get a visa, so he chose to remain in Austria with them. He also began work on his first book, eventually published in English under the title The Doctor and the Soul (Frankl, 1946/1986), which provided the foundation for logotherapy. He fell in love with Tilly Grosser, and they were married in 1941, the last legal Jewish marriage in Vienna under the Nazis.

    Shortly thereafter, the realities of Nazi Germany overcame what little privilege Frankl had enjoyed as a doctor at a major hospital. Since it was illegal for Jews to have children, Tilly Frankl was forced to abort their first child. Frankl later dedicated The Unheard Cry for Meaning “To Harry or Marion an unborn child” (Frankl, 1978). Then the entire Frankl family, except for his sister who had gone to Australia, was deported to the Theresienstadt concentration camp (the same camp from which Anna Freud cared for orphans after the war). As they marched into the camp with hundreds, perhaps thousands, of other prisoners, his father tried to calm those who panicked by saying again and again: “Be of good cheer, for God is near.” Frankl’s parents, his only brother, and his wife Tilly died in the concentration camps. Most tragically, Frankl believed that his wife died after the war, but before the liberating Allied forces could care for all of the many, many suffering people (Frankl, 1995/2000).

    When Frankl was deported, he tried to hide and save his only copy of The Doctor and the Soul by sewing it into the lining of his coat. However, he was forced to trade his good coat for an old one, and the manuscript was lost. While imprisoned, he managed to obtain a few scraps of paper on which to make notes. Those notes later helped him to recreate his book, and that goal gave such meaning to his life that he considered it an important factor in his will to survive the horrors of the concentration camps. It would be difficult to adequately describe the conditions of the concentration camps, or how they affected the minds of those imprisoned, especially since the effects were quite varied. Frankl describes those conditions in Man’s Search for Meaning. The book is rather short, but its contents are deep beyond comprehension. Frankl himself, however, might take exception to referring to his book as “deep.” Depth psychology was a term used for psychodynamically-oriented psychology. In 1938 Frankl coined the term “height psychology” in order to supplement, but not replace, depth psychology (Frankl, 1978).

    After the war, Frankl’s life was nothing less than amazing. He returned to his home city of Vienna, married Eleonore Katharina, née Schwindt, and raised a daughter named Gabriele, whose husband and the Frankl’s grandchildren all lived in Vienna. He lectured around the world, received many honors, wrote numerous books, all while continuing to practice psychiatry and teach at the University of Vienna, Harvard, and elsewhere. He had a great interest in humor and in cartooning. Throughout his life, Frankl steadfastly refused to acknowledge the validity of collective guilt toward the German people. When asked repeatedly how he could return to Vienna, after all that happened to him and his family, Frankl replied:

    …I answered with a counter-question: “Who did what to me?” There had been a Catholic baroness who risked her life by hiding my cousin for years in her apartment. There had been a Socialist attorney (Bruno Pitterman, later vice chancellor of Austria), who knew me only casually and for whom I had never done anything; and it was he who smuggled some food to me whenever he could. For what reason, then, should I turn my back on Vienna? (pp. 101-102; Frankl, 1995/2000)

    Viktor Frankl died peacefully on September 2, 1997. He was 92 years old. During his life, his work influenced many people, from the ordinary to the famous and influential. “Viktor Frankl, to be sure, leaves a profound legacy” (pg. 24; Pattakos, 2004).

    The Theoretical Basis for Logotherapy

    While Frankl was in medical school, he considered specializing in dermatology or obstetrics. A fellow student who was aware of Frankl’s wide-ranging interests, however, introduced Frankl to the works of Kierkegaard. This friend had been reminded of Kierkegaard’s emphasis on living an authentic life, and he urged Frankl to pursue his interest in psychiatry. While still in medical school Frankl delivered a lecture to the Academic Society for Medical Psychology, of which Frankl was the founding vice-president, and used the term logotherapy for the first time (a few years later he first used the alternative term existential analysis; Frankl, 1995/2000). The word logos is Greek for “meaning,” and this third Viennese school of psychotherapy focuses on the meaning of human existence and man’s search for such a meaning. Logotherapy, therefore, focuses on man’s will-to-meaning, in contrast to Freud’s will-to-pleasure (the drive to satisfy the desires of the id, the pleasure principle) or Adler’s will-to-power (the drive to overcome inferiority and attain superiority; adopted from Nietzsche) (Frankl, 1946/1986, 1946/1992).

    The will-to-meaning is, according to Frankl, the primary source of one’s motivation in life. It is not a secondary rationalization of the instinctual drives, and meaning and values are not simply defense mechanisms. As Frankl eloquently points out:

    …as for myself, I would not be willing to live merely for the sake of my “defense mechanisms,” nor would I be ready to die merely for the sake of my “reaction formations.” Man, however, is able to live and even to die for the sake of his ideals and values! (pg. 105; Frankl, 1946/1992)

    Unfortunately, one’s search for meaning can be frustrated. This existential frustration can lead to what Frankl identified as a noogenic neurosis (a neurosis of the mind or, in other words, the specifically human dimension). Frankl suggested that when neuroses arise from an individual’s inability to find meaning in their life, what they need is logotherapy, not psychotherapy. More specifically, they need help to find some meaning in their life, some reason to be. When reading Frankl’s examples of how he helps such people, and Frankl offers many of these examples in his writings, it seems so simple. But it must be remembered that it takes a great deal of experience, knowledge, and maturity, as well as an ability to put oneself in another’s shoes, in order to creatively think of how another person can find meaning in their life. It would be safe to say that many of us find it difficult to find meaning in our own lives, and research has indeed shown that the will-to-meaning is a significant concern throughout the world (Frankl, 1946/1992). In order to make sense of this problem, Frankl has suggested that we should not ask what we expect from life, but rather, we should understand that life expects something from us:

    A colleague, an aged general practitioner, turned to me because he could not come to terms with the loss of his wife, who had died two years before. His marriage had been very happy, and he was now extremely depressed. I asked him quite simply: “Tell me what would have happened if you had died first and your wife had survived you?” “That would have been terrible,” he said. “How my wife would have suffered?” “Well, you see,” I answered, “your wife has been spared that, and it was you who spared her, though of course you must now pay by surviving and mourning her.” In that very moment his mourning had been given a meaning - the meaning of a sacrifice. (pg. xx; Frankl, 1946/1986)

    The latter point brings us back to Frankl’s discussion of how one can find meaning in life: through creating a work or doing a deed; by experiencing something or encountering someone, particularly when love is involved; or by choosing one’s attitude toward unavoidable suffering. Those of us who have lost someone dear know how easily it leads to deep suffering. Frankl had already written the first version of The Doctor and the Soul when he entered the Theresienstadt concentration camp, so his views on how one should choose their attitude toward unavoidable suffering were put to a test that no research protocol could ever hope to achieve! His observations form the basis for much of Man’s Search for Meaning. Both his observations of others and his own reactions in this unimaginably horrible and tragic situation are quite fascinating:

    …as we stumbled on for miles, slipping on icy spots, supporting each other time and again, dragging one another up and onward, nothing was said, but we both knew: each of was thinking his wife…my mind clung to my wife’s image…Real or not, her look was then more luminous than the sun…A thought transfixed me: for the first time in my life I saw the truth as it is set into song by so many poets, proclaimed as the final wisdom by so many thinkers. The truth - that love is the ultimate and the highest goal to which man can aspire. Then I grasped the meaning of the greatest secret that human poetry and human thought and belief have to impart: The salvation of man is through love and in love. (pp. 48-49; Frankl, 1946/1992)

    …One evening, when we were already resting on the floor of our hut, dead tired, soup bowls in hand, a fellow prisoner rushed in and asked us to run out to the assembly grounds and see the wonderful sunset. Standing outside we saw sinister clouds glowing in the west and the whole sky alive with clouds of ever-changing shapes and colors, from steel blue to blood red…Then, after minutes of moving silence, one prisoner said to another, “How beautiful the world could be!” (pg. 51; Frankl, 1946/1992)

    …The experiences of camp life show that man does have a choice of action. There were enough examples, often of a heroic nature, which proved that apathy could be overcome, irritability suppressed. Man can preserve a vestige of spiritual freedom, of independence of mind, even in such terrible conditions of psychic and physical stress.

    We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that 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. (pp. 74-75; Frankl, 1946/1992)

    Discussion Question: Frankl considered the most important aspect of survival to be the ability to find meaning in one’s life. Have you found meaning in your life? Are there goals you have that you believe might add meaning to your life? Do you know anyone personally whose life seems to be filled with meaning, and if so, how does it appear to affect them?

    Logotherapy as a Technique

    Unfortunately, as noted by Frankl, not everyone can successfully accomplish the will-to-meaning. Those who rapidly declined toward death itself had lost the ability to have faith in the future; they could not identify any goal that provided meaning for their future. Such individual’s exist in what Frankl called an existential vacuum. We have no instincts that tell us what we have to do, fewer and fewer traditions that tell us what we should do, and we often don’t even know what we want to do. Therein lays the need for logotherapy. As a technique, logotherapy relies primarily on paradoxical intention and dereflection (Frankl, 1946/1986, 1946/1992). Paradoxical intention is based on a simple trap in which neurotic individuals often find themselves. When a person thinks about or approaches a situation that provokes a neurotic symptom, such as fear, the person experiences anticipatory anxiety. This anticipatory anxiety takes the form of the symptom, which reinforces their anxiety. And so on… In order to help people break out of this negative cycle, Frankl recommends having them focus intently on the very thing that evokes their symptoms, even trying to exhibit their symptoms more severely than ever before! As a result, the patient is able to separate themselves from their own neurosis, and eventually the neurosis loses its potency.

    Similar to anticipatory anxiety, people often experience a compulsive inclination to observe themselves, resulting in hyper-reflection. For example, people who suffer from insomnia focus on their efforts to sleep, or people who cannot enjoy a sexual relationship often focus on their physical, sexual responses. Because of this intense focus on sleep, or having an orgasm, these very things are unattainable. In dereflection, patients are taught not to pay attention to what they desire. A person who cannot sleep might read in bed, they will eventually fall asleep. A person who cannot enjoy intimate sexuality could focus on their partner, and as a result they should experience satisfaction that they did not expect. In essence, whereas paradoxical intention teaches the patient to ridicule their symptoms, dereflection teaches the patient to ignore his or her symptoms (Frankl, 1946/1986).

    Discussion Question: Logotherapy relies on paradoxical intention and dereflection to break the anticipatory anxiety that often leads to failure (and then, more anxiety). Are there situations where you find yourself getting anxious or nervous even before the situation begins? What steps, if any, have you taken to break out of that pattern?

    The Search for Ultimate Meaning

    Kierkegaard believed that man could never truly be in contact with the infinite and absolute God. Similarly, Frankl talked about a super-meaning to life, something that goes far deeper than logic. When Frankl told his daughter that the good Lord had cured her measles, his daughter reminded him that the good Lord had given her the measles in the first place. Since children may not benefit from the challenges of suffering as adults might, and even adults find it difficult to find meaning in truly horrible situations like the concentration camps of Nazi Germany or the gulags of the former Soviet Union, the meaning of life in the greater context of human societies is often not readily apparent. But as Frankl says:

    This ultimate meaning necessarily exceeds and surpasses the finite intellectual capacities of man; in logotherapy, we speak in this context of a super-meaning. What is demanded of man is not, as some existential philosophers teach, to endure the meaninglessness of life, but rather to bear his incapacity to grasp its unconditional meaningfulness in rational terms. Logos is deeper than logic. (pg. 122; Frankl, 1946/1992)

    In discussing the value of logotherapy, Frankl offered critiques of other popular fields in psychology and psychiatry. His most serious critique was of the deterministic nature of psychoanalysis. Frankl fervently believed in an individual’s freedom to transcend their self and choose to make the best of any situation. And he had plenty of experience to back up his opinion: “…I am a survivor of four camps - concentration camps, that is - and as such I also bear witness to the unexpected extent to which man is capable of defying and braving even the worst conditions conceivable” (pg. 47; Frankl, 1978). He did not, however, reject determinism entirely. Instead, he attributed determinism to the psychological dimension, whereas freedom exists within the noölogical dimension. He acknowledged Freud and Adler for teaching us to “unmask the neurotic.” As for behaviorism, Frankl acknowledged that it helped to “demythologize” neurosis, by pointing out that not every psychological problem is due to unconscious forces from early childhood, and he included Pavlov, Watson, and Skinner as great pioneers. Still, both psychoanalysis and behaviorism ignore the essential humanness of the individual.

    Despite his emphasis on the individual human, Frankl did not consider logotherapy as belonging within humanistic psychology (or at least not within what he called pseudo-humanism; Frankl, 1978). He believed that humanistic psychology focused so much on the humanity of individuals, that they did not quite appreciate the uniqueness of each person. It is not enough to merely encounter another person. In order to be moved on the personal level there must be an element of love (love for another person, if not a more intimate and personal love as for a spouse or a child). As we will see below, Rollo May also considered love to be of great importance to our lives. The emphasis that Frankl placed on love may have something to do with his deep spirituality. Frankl believed in a spiritual unconscious, separate from the instinctual unconscious described by Freud (Frankl, 1948/2000). In order for an individual to experience an authentic existence, they must determine whether a given phenomenon (thoughts, feelings, impulses, etc.) is instinctual or spiritual, and then freely choose how to behave or respond. Frankl returned to Heidegger’s concept of Dasein, living according to the understanding that one is connected to Being. Although this concept may seem reminiscent of Jung’s collective unconscious, nothing could be further from the truth:

    …It cannot be emphasized strongly enough that not only is the unconscious neither divine nor omniscient, but above all man’s unconscious relation to God is profoundly personal. The “unconscious God” must not be mistaken as an impersonal force operant in man. This understanding was the great mistake to which C. G. Jung fell prey. Jung must be credited with having discovered distinctly religious elements within the unconscious. Yet he misplaced this unconscious religiousness of man, failing to locate the unconscious God in the personal and existential region. Instead, he allotted it to the region of drives and instincts, where unconscious religiousness no longer remained a matter of choice and decision. According to Jung, something within me is religious, but it is not I who then is religious; something within me drives me to God, but it is not I who makes the choice and takes the responsibility. (pg. 70; Frankl, 1948/2000)

    According to Frankl, the most human of all human phenomena is the will-to-meaning. Religion, or spirituality, seeks a will-to-ultimate-meaning. Once again, Frankl believed that Freudian psychoanalysis and Adlerian individual psychology had failed to sufficiently credit the self-transcendent quality of individuals who live authentic lives. It is in the study of authentic lives that “height psychology,” as Frankl called it, can address the higher aspirations of the human psyche. In other words, beyond seeking pleasure and/or power, there is man’s search for meaning (Frankl, 1948/2000).

    Discussion Question: Frankl was a very spiritual man. He talked about super-meaning and a will-to-ultimate-meaning. Are you a spiritual and/or religious person? If yes, does your faith help to give meaning to your life?