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The relationship between leisure and meaning lacks a clear, welldeveloped, philosophical underpinning. To address the situation, this article reports the results of a qualitative investigation aimed at formulating and articulating such a foundation. Hermeneutics, the investigation's guiding methodology, involved the researcher reading multiple works authored by two prominent philosophers who studied meaning, Viktor Frankl and Martin Heidegger, as well as two works authored by Josef Pieper, a philosopher who extensively studied meaning and leisure. Based on his interpretation of the texts, the present author generated a philosophically based foundation conveying the importance of finding meanings, outlining how meanings come about, and describing contemplative leisure's role in discovering meanings. The article concludes with two practical applications aimed at helping recreation practitioners support people's pursuit of meaningful lives. [ABSTRACT FROM AUTHOR]

There is robust evidence to support the relationship between spirituality and mental health, but the mechanisms of this association are not well-understood. The existential meaning provided by spirituality may be one of these mechanisms. This was the central theme of Viktor Frankl's psychology, which he explained using the notion of the spiritual unconscious. Thus, we sought to explain how Frankl understands this spiritual unconscious and the two pieces of evidence he presents for its existence: the phenomenological description of responsible action and the analysis of dreams. Lastly, we discuss his contribution to the current understanding of the relationship between having an overarching purpose and/or religious meaning and improvement in mental health. [ABSTRACT FROM AUTHOR]

Este artigo tem como objetivo comparar os perfis de liderança elencados na obra Em busca de sentido, de Viktor Frankl, com os seis modelos de comportamento de líderes pesquisados e descritos por Daniel Goleman em seus livros. Conhecer os diferentes modos de lidar com as pessoas e reconhecer suas características positivas e negativas é essencial para o desenvolvimento de um líder. Através da análise da vida de Frankl, o criador da logoterapia, podemos observar que ele foi um pensador com uma grande inteligência emocional. Mesmo após perder sua família nas mãos dos nazistas, ele não se deixou abalar e continuou lutando por seus ideais. Acredita-se que, no contexto atual, esta pesquisa ajudará as pessoas a refletirem sobre a maneira como se relacionam com os outros

Ellen Johnson-Sirleaf, born in 1938, is Africa's first elected female head of state. She navigated stressful and traumatic events, including bullying, domestic abuse, persecution, a civil war, witnessing the effects of genocide and navigating a patriarchal system. Nonetheless, Johnson-Sirleaf's determination established her as a global icon who played a significant role in women’s empowerment. Johnson-Sirleaf was purposively selected for this study as she is an extraordinary female political leader. Frankl’s dimensional ontology is employed to describe and explore the life of Johnson-Sirleaf from a psychobiographical perspective using publicly available information. The study focused on the period between 1938 and 2005. The findings suggest that Johnson-Sirleaf transcended psychophysical and psychosocial limitations and crafted a meaningful life. It seems Johnson-Sirleaf was guided by a sense of purpose and used her will to meaning to overcome psychosocial injustices and psychophysical issues. This study illustrates the value of Frankl’s existential theory in illuminating the life histories of extraordinary political leaders and its potential contribution to contemporary mental health challenges.

The serious leisure perspective (SLP) aligns with humanistic counseling principles. A most significant professional implication is that humanistic counselors can create optimal leisure lifestyle strategies linked to the AHC principles of discovering meaning and purpose, developing deep connections with people and nature, moving toward growth and change, maintaining a holistic approach to humanity, and developing creativity. Future research implications and practical steps that humanistic counselors can use in professional practice to connect the SLP to humanistic counseling principles are elucidated. [ABSTRACT FROM AUTHOR]

The experience of COVID-19 pandemic had been severely stressful for many of us. As the pandemic affected the whole world, many intellectuals described these experiences as stressful as during wartime. Human suffering and uncertainty about recovery or falling victim had been quite similar in both situations. Logotherapy developed by Dr. Viktor Frankl during World War II (WW-II) has the underpinning to search for meaning in such experiences that motivate the person to remain socially connected and look for better prospects in future. The therapy has the bases in the cognitive psychology, spirituality, and philosophy which are quite different from the modern-day practice of psychodynamic and cognitive therapies. The authors reviewed Viktor Frankl's book "Man's search of meaning" in the context of COVID-19 pandemic, and found marked similarities between the human suffering of the current situation and what Frankl has described in his book. In this narrative review, the authors have attempted to compare the situation during WW-II and current pandemic and have commented about the usefulness of practice of logotherapy in the current situation. [ABSTRACT FROM AUTHOR]

Ellen Johnson-Sirleaf, born in 1938, is Africa's first elected female head of state. She navigated stressful and traumatic events, including bullying, domestic abuse, persecution, a civil war, witnessing the effects of genocide and navigating a patriarchal system. Nonetheless, Johnson-Sirleaf's determination established her as a global icon who played a significant role in women's empowerment. Johnson-Sirleaf was purposively selected for this study as she is an extraordinary female political leader. Frankl's dimensional ontology is employed to describe and explore the life of Johnson-Sirleaf from a psychobiographical perspective using publicly available information. The study focused on the period between 1938 and 2005. The findings suggest that Johnson-Sirleaf transcended psychophysical and psychosocial limitations and crafted a meaningful life. It seems Johnson-Sirleaf was guided by a sense of purpose and used her will to meaning to overcome psychosocial injustices and psychophysical issues. This study illustrates the value of Frankl's existential theory in illuminating the life histories of extraordinary political leaders and its potential contribution to contemporary mental health challenges. [ABSTRACT FROM AUTHOR]

This paper will analyze the concept of the meaning of life in Frank Capra’s film It’s a Wonderful Life (1946) from a logotherapy aspect and with the support of Catholic theory. Namely, the film depicts how George Bailey, faced with a major life difficulty, self-transcends himself and discovers meaning through work and deeds, love, and the attitude toward unavoidable suffering. The notions of the responsibility of every human being to their life and God, the uniqueness of every individual and the specific tasks life sets before them, and the acceptance of one’s own position will also be examined with regard to Bailey’s actualization of the meaning of life. The paper will conclude by identifying the effect this film has on its viewers due to the way it tackles the topic of the meaning of life, which makes it suitable for a therapeutic method cinematherapy, used in logotherapy.

The experience of COVID-19 pandemic had been severely stressful for many of us. As the pandemic affected the whole world, many intellectuals described these experiences as stressful as during wartime. Human suffering and uncertainty about recovery or falling victim had been quite similar in both situations. Logotherapy developed by Dr. Viktor Frankl during World War II (WW-II) has the underpinning to search for meaning in such experiences that motivate the person to remain socially connected and look for better prospects in future. The therapy has the bases in the cognitive psychology, spirituality, and philosophy which are quite different from the modern-day practice of psychodynamic and cognitive therapies. The authors reviewed Viktor Frankl's book “Man's search of meaning” in the context of COVID-19 pandemic, and found marked similarities between the human suffering of the current situation and what Frankl has described in his book. In this narrative review, the authors have attempted to compare the situation during WW-II and current pandemic and have commented about the usefulness of practice of logotherapy in the current situation.

This paper will analyze the concept of the meaning of life in Frank Capra's film It's a Wonderful Life (1946) from a logotherapy aspect and with the support of Catholic theory. Namely, the film depicts how George Bailey, faced with a major life difficulty, self-transcends himself and discovers meaning through work and deeds, love, and the attitude toward unavoidable suffering. The notions of the responsibility of every human being to their life and God, the uniqueness of every individual and the specific tasks life sets before them, and the acceptance of one's own position will also be examined with regard to Bailey's actualization of the meaning of life. The paper will conclude by identifying the effect this film has on its viewers due to the way it tackles the topic of the meaning of life, which makes it suitable for a therapeutic method cinematherapy, used in logotherapy. [ABSTRACT FROM AUTHOR]

For example, while the search for meaning was found to be negatively related to the presence of meaning among U.S. participants, it was positively related to the presence of meaning among Japanese individuals (Steger et al., [25]) and Israelis (e.g., Abu-Raiya et al., [1]; Russo-Netzer, [19]). The new meaning of meaning To understand the new meaning that emerged at this conference, it is important to understand the philosophy behind the conference and the organization itself. Meaning is essential to human health, well-being, and valued living, in general and related to disaster mental health (Finkelstein-Fox et al., [12]; Melton & Schulenberg, [17]; Pavlacic et al., [18]; Schulenberg, [20], [21]; Schulenberg et al., [22]; Weathers et al., [20]). Keywords: Meaning; existentialism; Viktor Frankl; sociology; social justice EN Meaning existentialism Viktor Frankl sociology social justice 129 137 9 04/03/23 20230401 NES 230401 Meaning in crisis The world is in crisis!. [Extracted from the article]

This paper focuses on an unusual kind of writing that revisits the traumatic experience of the Siege of Leningrad (1941–1944). The main heroine of this article has never been studied in this context: Tamara Gabbe (1903–1960) was a children's playwright, but in her narrow circle of friends (which included Anna Akhmatova) she was acknowledged as a moral authority. Gabbe's private letters written after her evacuation from Leningrad repeatedly highlight the impossibility of speaking about everyday life, and her children's plays enact a happy resolution to the real-life troubles experienced by Gabbe and many others during and after the Great Terror, the Siege, and the Second World War—troubles that could not be described in the Soviet press overtly. This paper analyzes ethical and psychological ideas implicit in Gabbe's works of 1942–1946; I propose that these ideas show some surprising parallels to the "logotherapy" developed by the Austrian-American psychologist and philosopher Viktor Frankl, and to the methods of existential psychotherapy as a whole. [ABSTRACT FROM AUTHOR]

In this article, the author discusses the phenomenon of higher education, as it could be seen in the 21st century, when the tendency to focus on the constant people's consumption of products of material and spiritual culture has become very bright. An important question is whether education is now perceived as a tool for a person to know the world and oneself, to reveal his/her creative abilities and spiritual horizons? Or has it turned into one of the utilitarian components of the service sector, having lost its humanistic purpose? Being a teacher of Philosophy at the university, the author reflects on the trends in education and its role. [ABSTRACT FROM AUTHOR]

This paper describes a logotherapy meaning-centered therapeutic recreation model based on Viktor Frankl's will to meaning theory and his centrifugal and centripetal leisure dichotomy. This manuscript introduces a therapeutic recreation meaning-centered intervention grounded in existentialism and logotherapy, with its focus on human suffering-meaning potentials and self-transcendence. Therapeutic recreation application begins with an assessment focused on understanding the client's values and meaning potentials then links leisure as a way to discover or experience meaning. Primary intervention strategies are search for meaning and Socratic and maieutic dialog linked to leisure interest finders to help clients experience centripetal leisure. The paper presents an intervention applying these strategies. A concluding section offers recommendations for education and research. [ABSTRACT FROM AUTHOR]

Viktor E. Frankl – psychiatra, neurolog, filozof – analizując sytuację współczesnego człowieka, zauważa, że ​​w dużej mierze utracił on kontakt ze sferą duchową, z tym, co w nim najbardziej ludzkie. Stan ten potęguje panująca sytuacja w nauce, która stawia prymat redukcjonizmów, ujmujących człowieka jednostronnie. Według Frankla człowiek nie jest homo sapiens, zoon politikon czy homo faber, ale raczej homo patiens, bo ta umiejętność cierpienia odróżnia go od świata przyrody. Cierpienie oznacza przyjęcie określonej postawy wobec tego, co trudne i nieuniknione. Przyjmując właściwą postawę wobec nieuchronnego cierpienia, czyniąc je sensownym, człowiek realizuje swoją egzystencję i przyczynia się do rozwoju innych ludzi.

In the original English version of I and Thou (1937) and in a postscript to the second English edition (1958), Martin Buber assured his readers that an I–Thou relationship is possible between a person and a tree. Considering the importance of dialogue in that form of relationship, commentators have often looked for ways to bypass the tree’s inability to speak in reconceptualising the I–Thou relationship. This article looks instead at the importance of the person’s ability to hear what trees may be telling us as a way of understanding Buber’s point. A story found in Viktor Frankl’s Man’s Search for Meaning (1946) is used as an illustration.

The paper describes the experiences of Nicolae Steinhardt and Viktor Frankl, both imprisoned despite their innocence, and their discovery of happiness and meaning through suffering and pain. Nicolae Steinhardt was a Romanian political prisoner of the communist regime and Viktor Frankl was a Jew imprisoned in the Auschwitz concentration camp. While in prison, Nicolae Steinhardt is secretly baptized and his life takes a very interesting turn. The discovery of God gives him access to the phenomenon of happiness and as he confesses, in prison he will live the happiest days of his life. Despite the miserable conditions, the pain, and the physical and mental torment, Steinhardt characterizes his happiness as ecstatic, passionate and life-changing. Under similar conditions, Viktor Frankl discovers the importance of suffering in determining the meaning of life. For Frankl, life always holds a potential meaning and "if there is a meaning in life at all, then there must be a meaning in suffering". Therefore, through suffering and sorrow, and not in spite of them, Steinhardt and Frankl gain access to happiness and meaning. [ABSTRACT FROM AUTHOR]

Life-threatening illness such as cancer may lead to existential distress, fears about dying, and questioning our legacy and impact on those around us. Building on the foundation of meaning-focused interventions in cancer care and the significance of the therapeutic alliance, the paradigm of vicarious resilience can inform oncology social work, serving as a means of growth, resilience, and self-care for clinicians. Vicarious resilience is the strength clinicians may experience through clients' resilience in facing adversity, and the meaning that practitioners can gain from supporting individuals through traumatic situations, namely life-threatening illness. Social workers in the field of oncology are at risk for vicarious traumatization and compassion fatigue, as they walk alongside clients through suffering and loss, while also positioned to experience vicarious resilience and meaning through the resilience displayed by clients. This paper will examine the potential benefits of vicarious resilience in the field, and through enhancing psychoeducation and incorporating it into training and supervision, it can be brought to the fore as a paradigm in cancer care, offering a means to support practitioners. A case study involving a composite client navigating her cancer journey will be shared, illustrating the companionship and vicarious resilience through the oncology social work relationship. [ABSTRACT FROM AUTHOR]

The existential psychiatrist Viktor Frankl (1905–1997) lived an extraordinary life. He witnessed and experienced acts of anti-Semitism, persecution, brutality, physical abuse, malnutrition, and emotional humiliation. Ironically, through these experiences, the loss of dignity and the loss of the lives of his wife, parents and brother, his philosophy of human nature, namely, that the search for meaning is the drive behind human behaviour, was moulded. Frankl formulated the basis of his existential approach to psychological practice before World War II (WWII). However, his experiences in the concentration camps confirmed his view that it is through a search for meaning and purpose in life that individuals can endure hardship and suffering. In a sense, Frank’s theory was tested in a dramatic way by the tragedies of his life. Following WWII, Frankl shaped modern psychological thinking by lecturing at more than 200 universities, authoring 40 books published in 50 languages and receiving 29 honorary doctorates. His ideas and experiences related to the search for meaning influenced theorists, practitioners, researchers, and lay people around the world. This study focuses specifically on the period between 1942 and 1945. The aim is to explore Frankl’s search for meaning within an unpredictable, life-threatening, and chaotic context through the lens of his concept of noö-dynamics.

This article aims to uncover the meaning of life and death across the lifespan of the extraordinary person, Viktor E. Frankl (1905–1997). Frankl was purposively sampled due to his international acclaim as an Austrian neurologist and psychiatrist, who later became famous as a holocaust survivor and the founder of logotherapy. Through his approach of “healing through meaning,” he became the founder of the meaning-centred school of psychotherapy and published many books on existential and humanistic psychology. The study describes the meaning of life and death through two theoretical approaches: the archetypal analysis based on C.G. Jung’s and C.S. Pearson’s work and a terror management approach based on the melancholic existentialist work of Ernest Becker. The methodology of psychobiography is used to conduct the psycho-historical analysis of the interplay of archetypes and death annihilation anxiety throughout Frankl’s lifespan. The article evaluates how archetypes and death anxiety interacts and how they built meaning in different stages of Frankl’s lifespan. The theories are discussed and illustrated in the light of Viktor E. Frankl’s life.

Autori rada transkribirali su i preveli Franklov govor o kolektivnoj krivnji (Beč, 1988.) s njemačkoga na hrvatski jezik i to je prvi hrvatski prijevod toga Franklova govora. U radu se navedeni govor detaljno jezično i sadržajno analizira, pri čemu ga se uspoređuje s tiskanom inačicom te se Franklovi stavovi i izričaj suprotstavljaju stavovima K. Jaspersa, H. Arendt i C. G. Junga. Pritom autori analiziraju filozofska uporišta Franklove logoterapije i egzistencijalne analize te njegova promišljanja o patologiji duha vremena, napose o kolektivizmu. Sagledavanje društvenoga, političkoga, povijesnoga i filozofskoga konteksta neophodno je za razumijevanje aktualnosti Franklove misli, odnosno relevantnosti rasprave o (ne)postojanju kolektivne krivnje.

Toni Morrison is one of the African American writers who reflect the difficult situation of black Americans during the era of slavery and even after abolition. She focuses more on the black woman as she is dehumanized and oppressed by the white men, the white women and even by the black men. In her novel ‘Beloved’, Morrison draws beautiful though painful images of heroism, bravery and resistance that black women demonstrate in front of segregation and prejudice. It is Sethe’s story, a mother who kills her baby in order to protect her from having a miserable future, being a slave. In the light of Viktor Frankl’s ‘Tragic Triad’, the current paper explains the relation between the three poles of the triad ‘Death, Pain, Guilt’ and the way they meet at Sethe’s hiatus. Sethe’s reaction is to fly away mentally where she sticks to one single scene where death, pain and guilt intersect. The paper aims at clarifying the link between the triad pillars and Sethe’s decision to be cowered within her past murder. It also aims at clarifying how she strives to find meaning within her trauma despite the feelings of pain and guilt so that she can remain alive. [ABSTRACT FROM AUTHOR]

Existential therapy and Jungian analysis share much in common. The early Jung, with his self-professed scientific study and "empirical" description of the human psyche focused strictly on "observed facts," fancied himself a phenomenologist of sorts, loosely using a philosophical method first described in detail by Edmund Husserl (1859-1938) at the start of the 20th century. In this article, the author, a clinical and forensic psychologist, compares the contemporary practices of existential therapy and Jungian analysis, citing essential similarities and differences, and proposing and describing the complementary synthesis of these two penetrating and potent theoretical orientations in a reimagined form of therapy he calls "existential depth psychology." He argues here that contemporary existential therapy's reflexively broad dismissal of depth psychology and its profound clinical wisdom diminishes it immensely. And vice versa. Given the inherent bias against such sagacious, depth-oriented counseling and psychotherapy in today's increasingly vapid mental health marketplace, Jungian analysis and existential therapy, despite, or really due to, their differences, desperately need each other to become more balanced, whole, efficacious, relevant, and viable humanistic treatment approaches. [ABSTRACT FROM AUTHOR]

The existential psychiatrist Viktor Frankl (1905-1997) lived an extraordinary life. He witnessed and experienced acts of anti-Semitism, persecution, brutality, physical abuse, malnutrition, and emotional humiliation. Ironically, through these experiences, the loss of dignity and the loss of the lives of his wife, parents and brother, his philosophy of human nature, namely, that the search for meaning is the drive behind human behaviour, was moulded. Frankl formulated the basis of his existential approach to psychological practice before World War II (WWII). However, his experiences in the concentration camps confirmed his view that it is through a search for meaning and purpose in life that individuals can endure hardship and suffering. In a sense, Frank's theory was tested in a dramatic way by the tragedies of his life. Following WWII, Frankl shaped modern psychological thinking by lecturing at more than 200 universities, authoring 40 books published in 50 languages and receiving 29 honorary doctorates. His ideas and experiences related to the search for meaning influenced theorists, practitioners, researchers, and lay people around the world. This study focuses specifically on the period between 1942 and 1945. The aim is to explore Frankl's search for meaning within an unpredictable, life-threatening, and chaotic context through the lens of his concept of noö-dynamics. [ABSTRACT FROM AUTHOR]

This article aims to uncover the meaning of life and death across the lifespan of the extraordinary person, Viktor E. Frankl (1905-1997). Frankl was purposively sampled due to his international acclaim as an Austrian neurologist and psychiatrist, who later became famous as a holocaust survivor and the founder of logotherapy. Through his approach of "healing through meaning," he became the founder of the meaning-centred school of psychotherapy and published many books on existential and humanistic psychology. The study describes the meaning of life and death through two theoretical approaches: the archetypal analysis based on C.G. Jung's and C.S. Pearson's work and a terror management approach based on the melancholic existentialist work of Ernest Becker. The methodology of psychobiography is used to conduct the psycho-historical analysis of the interplay of archetypes and death annihilation anxiety throughout Frankl's lifespan. The article evaluates how archetypes and death anxiety interacts and how they built meaning in different stages of Frankl's lifespan. The theories are discussed and illustrated in the light of Viktor E. Frankl's life. [ABSTRACT FROM AUTHOR]

O objetivo do presente artigo foi identificar as influências do judaísmo, sobretudo da mística judaica, na vida e na obra de Viktor Emil Frankl. Para tanto, realizou-se uma revisão da literatura buscando as referências judaicas nas obras de Viktor Frankl. Dentre as aproximações encontradas, destacam-se o ‘ídiche kop’, que se correlaciona com a perspectiva frankliana de sentido oculto; e a sua concepção de Suprassentido, que se aproxima da mística cabalística no que se refere ao entendimento do ser inacessível. Constatou-se que Frankl utiliza a sua cultura judaica para expressar os conceitos teóricos da logoterapia e aprofundar temas do seu existencialismo.

The unprecedented changes in our society because of COVID-19 and the fourth industrial revolution (4IR) shows that our healthcare system and the medical approach to psychotherapy can no longer meet the mental health needs of society. This paper first described the negative impact of COVID-19 and 4IR on our mental health. Then, following a brief critique of the medical model, this paper proposes that the future of psychotherapy needs to be based on the more inclusive and integrative framework of existential positive psychology (PP 2.0), which emphasizes flourishing through suffering. Finally, the paper emphasizes Viktor Frankl's cure and Wong's integrative meaning therapy. It concludes that integrative meaning therapy represents the future of psychotherapy, because it is situated in the area of interactions of at least three traditions: Clinical psychology, existential psychology, and positive psychology. This integrative model is holistic, recognising humans as bio-psycho-social-spiritual beings and considers several theoretical perspectives in both diagnosis and treatment. [ABSTRACT FROM AUTHOR]

O artigo se trata de um estudo teórico onde são apresentados alguns pontos da Ontologia Dimensional de Nicolai Hartmann e a relação destes com a Antropologia Ontológico-Dimensional de Viktor Frankl. Além dos pontos em que se percebe uma clara influência de Hartmann no pensamento frankliano, procurou-se chegar a elementos do pensamento do primeiro para além daquilo que serve de fundamento à Logoterapia. Quanto à influência de Hartmann, concluiu-se pela centralidade de sua Ontologia Dimensional no esquema frankliano, atestada pelas concessões ao condicionamento “psicofísico” e pela crítica ao pandeterminismo e ao reducionismo. O resultado é a fórmula: “autonomia apesar da dependência”. Quanto aos elementos que estão para além daquilo que serve de fundamento à Logoterapia, perceberam-se possibilidades fecundas de diálogo, como por ocasião da discussão em torno da vida espiritual “a-temporal” e do “espírito objetivo”.

Viktor Emil Frankl was an Austrian Neurologist and Psychiatrist. He worked from the frame work of existential therapy. During world war II, he was under Nazi captivity, it is this experience that shaped his work and development of Logotherapy. It is considered the “Third Viennese school of Psychotherapy” with Freud’s psychoanalysis as first and Adler’s individual psychology as second Viennese school of psychotherapy. After the camps were liberated, in 1946, he published his world famous book – ‘Man’s Search for Meaning’ outlining his experiences in the concentration camp as well as the basic tenets and techniques of logotherapy. Frankl became one of the key figures in existential therapy and a prominent source of inspiration for humanistic psychologists.

This article takes the position that our contemporary overheated media environment lends itself to comfortable passivity, resulting in mental breakdown in the guise of the dark emotions: anxiety, melancholia and boredom. This is especially the case with the inevitable synergy of the upcoming technological transformations from genetic modification, virtual reality simulacra and artificial intelligence/robotics. After discussing the data from the World Health Organization regarding the stark increase of people across the globe suffering from depression and anxiety, this article weds the concepts of McLuhan's hot–cool distinction with Fromm's delineation of the productive character orientation. Following Fromm, this article argues that joy ensues from reason, productive labour and love–sorrow from ignorance, alienated work and indifference. When we wilfully abrogate our responsibilities to self and other via non-participational mediated forms, we cede away our potential for growth and development. This leads to the emotional breakdowns of guilt, boredom, anxiety and melancholia. Viktor Frankl's logotherapeutic perspective is discussed as a counterbalance to the social effects wrought by our overheated technological environment. Frankl's stress on phenomenological meaning as the cornerstone of existence provides a lens to understanding the affects of an over-reliance on technological gadgetry. [ABSTRACT FROM AUTHOR]

Resumo: O presente trabalho tem o propósito de expor e analisar o primeiro dos três fundamentos básicos relativos à logoterapia de Viktor Frankl: o problema da liberdade humana. Iniciamos nosso esforço argumentativo por meio da discussão a respeito do significado da categoria "espírito" enquanto conceito antropológico e sua intrínseca relação com o tema da liberdade humana. Num segundo momento, discute-se como essa visão de liberdade se relaciona com aquilo que Frankl entendeu como os três complexos básicos de determinação aos quais o homem está submetido sob a forma dos "destinos" biológico, psicológico e sociológico. Analisamos o argumento afirmativo da liberdade espiritual no contexto de cada um desses domínios.

O trabalho voluntário vem ganhando novas conotações no mundo contemporâneo, gerando novos investimentos em estudos acadêmicos e conquistando espaço na mídia e em movimentos culturais. Esta dissertação, objetiva investigar o trabalho voluntário como potencialmente realizador do ser humano em sua espiritualidade, a partir do referencial teórico na perspectiva de Viktor Frankl. Para isto, no primeiro capítulo se aborda a teoria de Viktor Frankl e seus principais conceitos relacionados à espiritualidade, como: dimensão noética, inconsciente espiritual e autotranscendência. O segundo capítulo trata conceitualmente do trabalho voluntário, juntamente com um breve histórico desta realidade no Brasil e, por fim, a motivações que estimula a ação voluntária. O terceiro capítulo procura associar o trabalho voluntário e realização espiritual. Para isto, desenvolve temáticas como: a solidariedade fundamentada em princípios éticos, o altruísmo, a empatia, a gratuidade e mais enfaticamente a atitude de amor a partir da dimensão espiritual, concluindo que o trabalho voluntário fundamentado no amor profundo tem o potencial de realizar a pessoa espiritualmente. A metodologia utilizada é a revisão bibliográfica, utilizando a fenomenologia hermenêutica. E termina com as considerações finais, reforçando a ideia de que o trabalho voluntário é potencialmente realizador da pessoa em sua espiritualidade, pois, está direcionado para uma busca de sentido para a vida e também pode ser compreendido a partir da capacidade que o ser humano tem de sair do ensimesmamento e de olhar para além de si, em direção a um outro ou a uma causa, compreendendo nisso possibilidades da autotranscendência.

This article investigates the “something else” that underlies information-age boredom, according toThe Pale King’s “Author,” and analyzes the novel’s representations of boredom to that end. Wallace’s decade-long engagement with the problem of boredom, which ended with his suicide, andThe Pale King’s longest section, the story of “Irrelevant” Chris Fogle, are read in context with existentialist philosophies, particularly Viktor Frankl’s and Albert Camus’s contrasting treatments of boredom inMan’s Search for MeaningandThe Myth of Sisyphus, respectively. The “something” behind Fogle’s boredom appears in this light as an aimless, default, self-centered nihilism, which he overcomes temporarily by choosing to see meaning in a job that others might view as absurd: working for the IRS. The article concludes by noting that Fogle’s story andThe Pale Kingin general significantly resist closed interpretation due to the open-endedness of Fogle’s narrative, his ongoing drug dependency, and the recursive overall structure of Wallace’s unfinished novel. [ABSTRACT FROM PUBLISHER]

This article investigates the intersection of psychology and spirituality as seen through the works of Thomas Merton, Carl Jung, Fritz Kunkel and Viktor Frankl. The themes of spirituality contextualised in human identity, psychological and spiritual transcendence, and the true self versus false self metaphor are traced through the works of all four thinkers. Epistemological flexibility and holistic thinking and being are suggested as methods for transforming interdisciplinary practitioners, such as pastoral counsellors, spiritual directors and spiritually oriented psychotherapists, in order that they can offer care in a less bifurcated and more integrated way. Practical applications, including a vignette and specific recommendations for broadening and deepening personal and professional integrative practice, are offered.

O presente artigo tem o objetivo de analisar o sentido do sofrimento em Logoterapia - psicoterapia do sentido que propõe a compreensão da existência através dos fenômenos tipicamente humanos, especificamente das convergências nas dimensões espiritual e religiosa. Com base no resgate do conceito de vontade de sentido, pretende-se estabelecer tanto uma relação entre os conceitos de pathos, finitude e morte quanto sua articulação com a perspectiva do Homo patiens em Logoterapia; assinalando o lugar da culpa, da doença, da dignidade, da responsabilidade e do sentido nesse contexto. Ademais, considerando a natureza do sofrimento como inerente à constituição humana, a teoria de Viktor Frankl considera a resiliência uma adaptação positiva do homem em resposta às adversidades, as quais possibilitam ao homem superar-se. O texto também pontua as dimensões essencialmente humanas, enfatizando a dinâmica do Homo religiosus e a dimensão noética como fatores fundamentais no processo de identificação, enfrentamento e superação do sofrimento.This present article has the purpose of analyzing the meaning of suffering in Logotherapy - psychotherapy of meaning that seeks to comprehend existence by typical human phenomenon, specifically through the convergences in the spiritual and religious dimensions. From the rescue of the meaning's will concept, it intends to establish a relation both in the concept of pathos, finitude and death, as well as its articulation with Homo patiens perspective in Logotherapy; distinguishing the place of guilt, disease, dignity, responsibility and meaning in this context. Furthermore, considering the nature of suffering as inherent to the human constitution, the theory of Viktor Frankl considers resilience a positive adaptation of man in response to adversities, which enables him to overcome them. The text also indicates the essentially human dimensions, emphasizing the Homo religiosus dynamics and the noetic dimension as fundamental factors in the process of identifying, confronting and overcoming suffering.

the study investigated the relationship between “resistance to or readiness for change” (ror-change) and “meaning seeking”, and whether a logotherapy-based intervention – Logo-OD – would impact on resistance to change. A quasi-experimental design and various statistical procedures were applied to test formulated hypotheses. of a survey population of 1 637 individuals, 193 and 76 respondents formed part of the pre- and post-test samples respectively. Whereas a signifcant relationship was established between said constructs, no signifcant effect of Logo-OD was observed. These results supported the primary conclusions emanating from the literature: the role of logo-oD is one of a positive trigger event for organisational change.

The paper argues the case for Viktor Frankl's logotherapy and existential analysis to be best considered as a philosophical form of practice, as a spiritual, Socratic and Stoical system and the site of existential exercises which extends beyond the scope of traditional talking therapies into the noetic or spiritual dimension of the human person. The real meaning of logotherapy and existential analysis is adduced and some semantic misunderstandings and conceptual confusions are cleared up before situating the work of Frankl within the mainstream of contemporary Continental philosophy and philosophical practice. Philosophical practice is a generic term that includes under its aegis some of the following: Modern (Nelsonian) Socratic Dialogues (MSDs), Stoic Mindfulness, Philo Cafés, Philosophy Walks, Organisational Consulting, Philosophical Counselling, Applied Ethics, Philosophy for Children (P4C), etc. More explicitly, I situate Franklian logotherapy and existential analysis (LTEA) within a Stoical frame of reference. [ABSTRACT FROM AUTHOR]

Like Viktor Frankl's Man's Search for Meaning, Steinbeck's East of Eden centers around choices and responsibility, and he bases his story on a most memorable human choice: the biblical story of Cain and his deliberate choice to murder his brother, Abel. Robert DeMott states that "Steinbeck used Genesis (4:1-16) for the action, characterization, and title of his novel." At its core and always in its backdrop, then, Steinbeck's Cain-and-Abel story in East of Eden sets forth a paradigm of right choice and right behavior for his two young sons. In truth, Steinbeck states clearly his intention to elucidate this biblical passage with greater scrutiny than it had ever undergone before, exploring its fuller meaning: "Certainly I do not think that the Cain-Abel story has ever been subjected to such scrutiny. Nor has any story been so fruitful of meaning.". [ABSTRACT FROM AUTHOR]

In 2011, Japanese-Peruvian Keiko Fujimori (1975- ), daughter of the former president, Alberto Fujimori, almost won presidential elections in Peru. Ollanta Humala (1962- ), who identifies himself as indigenous and as a youth studied in 'La Unión,' a Japanese-Peruvian school, defeated her. He had been an army officer; Keiko Fujimori, a congresswoman. She now hopes to win in 2016. This would make her Perú's first elected female president. What is the importance of a candidate's ethnicity or gender? Have such identity factors become meaningless or unimportant in Perú -- despite the historical reality of racism and gender inequality? To answer these quite general questions, this article focuses on history, multiculturalism, and law. Key points are enhanced through conversations with present and former state officials, authors, professors, students, and with the coordinator of the Japanese Immigration Museum at the Peruvian Japanese Cultural Center. Peru is a multiethnic nation-state and being a woman is not an obstacle to power. [ABSTRACT FROM AUTHOR]

The aim of this paper is to adduce the meaning of Viktor Frankl's logotherapy and existential analysis-the spirit of logotherapy-in the two-fold sense of its core teachings, as well as its emphasis on the spiritual dimension of the human person. Firstly, I situate Frankl's tri-dimensional ontology-his philosophical anthropology-within a Platonic perspective, asserting that it was Plato whofirst gave us a picture and model of mental health which he based on the harmony of the disparate parts of the personality-the aim to become One instead of Many, which finds a modern parallel in Viktor Frankl's logotherapy, which likewise stresses the importance of inner wholeness (an anthropological oneness) despite our ontological differences. Classical Greek philosophers all pointed to the Logos as source of order-to the horizon of meaning-potentials, so I visit the various understandings of this term from the pre-Socratics to Frankl, albeit briefly, to avoid semantic confusion in what is tofollow. I then discuss in some detail the exact meaning that logos/spirit has in Frankl's philosophical conceptualisations. Disorders of logos may be seen in various psychopathologies and pnemopathologies which I go on to consider, highlighting the differences between various terms that are commonly left unclarified. Next, I adumbrate the differences between psychotherapy and logotherapy, which ultimately revolves around the difference between instincts and spirit before demarcating the boundaries between religion (as salvation) and logotherapy (as sanity). The question I pose next is: what exactly constitutes the spiritual in logotherapy, as in life? An example is given to concretise the conceptual considerations previously elucidated before drawing on another distinction, that between "ultimate meaning" and "the meaning of the moment". The paper concludes with a brief excursus into the work of KenWilber by way of enabling us to appreciate and better understand the monumental significance of Frankl's contribution to the field of transpersonal studies in relation to his refusal to collapse, confuse or conflate the higher dimensions of the person into lower ones. [ABSTRACT FROM AUTHOR]

This paper introduces meaning therapy (MT) as a recent extension of Viktor Frankl's logotherapy with several important new features, such as being integrative, empirical, and positive. With meaning as a holistic, central construct, MT is inherently integrative. With its emphasis on contemporary meaning research, MT has firm empirical support. With respect to its positive orientation, MT distinguishes itself from most existential therapies by virtue of its focus on meaning-seeking and meaning-making as a positive value for a worthwhile life. This paper also introduces several instruments and meaning-based interventions developed by Wong. [ABSTRACT FROM AUTHOR]

Orientation: This article, the final in a series of three papers, locates organisational change, specifically within the context of individuals’ experience of ‘meaning’, as conceptualised in Viktor Frankl’s logotherapy.Research purpose: The purpose of this theoretical paper is to investigate the context of meaning in organisational change by exploring the relationship between meaning and change.Motivation for the study: Although literature on change management is available in abundance, very little research has been focussed on the micro-level issues pertaining to organisational change, and virtually no research relating to the ‘existential meaning’ context of such change could be found.Research design, approach and method: The study was conducted by means of a review of literature, guided by the theoretical perspectives of logotherapy.Main findings: Whilst systems to which individuals traditionally turned for meaning decline, organisations become increasingly important for employees’ experience of meaning. As organisational change threatens such meaning, resistance to change may occur, which inhibits organisations’ ability to change. Logotherapy provides a useful framework for understanding this meaning context, which could be utilised to inform frameworks to guide change implementation more successfully.Practical and managerial implications: An understanding of the role that meaning can play in causing − and hence reducing − resistance to change may be of great value to organisations attempting to implement change initiatives.Contribution: The value-add of the article is grounded on its exploration of the relatively uncharted territory of how the experience of meaning by employees may impact organisational change. This article therefore provides a novel perspective for conceptualising change. In addition, it suggests specific recommendations for utilising an understanding of the meaning change relationship with the objective of optimising change initiatives.

Orientation: This article explores the role that meaning, as logotherapy conceptualises it, can play to facilitate organisational changes.Research purpose: The purpose of this study is to explore further a model an earlier paper proposed for using employees’ experiences of meaning in work contexts to facilitate changes.Motivation for the study: The researchers could not find a comprehensive model in the literature for addressing employees’ experiences of meaning in, or at, work during organisational changes. A previous paper proposed such a model, but it addressed only one component fully. This article seeks to explore this model further to address this apparent gap in the literature.Research design, approach and method: The researchers used a literature review to conduct the study. The components of the model directed this review in order to find meaning at work.Main findings: The actions of organisations, which aim to create positive organisational contexts (through practices for improving meaning at work and transcendence) and to frame changes using ‘Logo-OD’, can improve employees’ experiences of meaning during organisational changes.Practical/managerial implications: Understanding the relationship between meaning and organisational change, and applying the model this article presents, can contribute to the overall success of change initiatives.Contribution/value-add: This study’s primary contribution stems from the novel framework it presents for organisations to use the knowledge about how employees search for meaning to facilitate changes.

The aim of this paper is to adduce the meaning of Viktor Frankl’s logotherapy and existential analysis—the spirit of logotherapy—in the two-fold sense of its core teachings, as well as its emphasis on the spiritual dimension of the human person. Firstly, I situate Frankl’s tri-dimensional ontology—his philosophical anthropology—within a Platonic perspective, asserting that it was Plato who first gave us a picture and model of mental health which he based on the harmony of the disparate parts of the personality—the aim to become One instead of Many, which finds a modern parallel in Viktor Frankl’s logotherapy, which likewise stresses the importance of inner wholeness (an anthropological oneness) despite our ontological differences. Classical Greek philosophers all pointed to the Logos as source of order—to the horizon of meaning-potentials, so I visit the various understandings of this term from the pre-Socratics to Frankl, albeit briefly, to avoid semantic confusion in what is to follow. I then discuss in some detail the exact meaning that logos/spirit has in Frankl’s philosophical conceptualisations. Disorders of logos may be seen in various psychopathologies and pnemopathologies which I go on to consider, highlighting the differences between various terms that are commonly left unclarified. Next, I adumbrate the differences between psychotherapy and logotherapy, which ultimately revolves around the difference between instincts and spirit before demarcating the boundaries between religion (as salvation) and logotherapy (as sanity). The question I pose next is: what exactly constitutes the spiritual in logotherapy, as in life? An example is given to concretise the conceptual considerations previously elucidated before drawing on another distinction, that between “ultimate meaning” and “the meaning of the moment”. The paper concludes with a brief excursus into the work of Ken Wilber by way of enabling us to appreciate and better understand the monumental significance of Frankl’s contribution to the field of transpersonal studies in relation to his refusal to collapse, confuse or conflate the higher dimensions of the person into lower ones.

In America and Americans John Steinbeck defines his country and its people, in the process serving as a national bard, or seer--upbraiding his nation for its failures and foibles and peering into its future with both hope and some trepidation. He acknowledges the country's lapses, while praising its resilience: "We have failed sometimes, taken wrong paths, paused for renewal, filled our bellies and licked our wounds; but we have never slipped back--never" (205). The somewhat wistful tone of "we have never slipped back" lacks the confidence that "we shall never slip back" would have indicated (emphasis added). Increasingly concerned with America's mores and morality, there is throughout America and Americans an appeal to a higher self and a higher way, but no direct appeal to God, even peripherally. That appeal is reserved for a fictional account of one representative Every American, Ethan Allen Hawley, in The Winter of Our Discontent, a novel that parallels Steinbeck's concerns for his country in his non-fiction America and Americans. Part One centers around the biblical Easter story, and Part Two, focuses on the time around the Fourth of July, concluding with Ethan's oration on "light" as he contemplates suicide, with its implication that there is a Light Giver in a world beyond this one--a place he calls "home." [ABSTRACT FROM AUTHOR]

This study applied concepts from logotherapy to construct the meaning that volunteer crisis counsellors experienced by working with victims of crime. Data were collected from seven participants who delivered services at community-driven crisis centre using a qualitative approach. The data were analysed thematically. The findings suggest that the volunteers discovered meaning from reaching out to victims of crime. Adopting an attitude of tragic optimism could serve as the impetus to search for and realise logo therapeutic values notwithstanding high crime victimisation rates. [ABSTRACT FROM AUTHOR]