Człowiek w poszukiwaniu sensu. Głos nadziei z otchłani Holokaustu
- Downloads：6877
- Type：Epub+TxT+PDF+Mobi
- Create Date：2021-10-31 09:55:28
- Update Date：2025-09-06
- Status：finish
- Author：Viktor E. Frankl
- ISBN：8381433568
- Environment：PC/Android/iPhone/iPad/Kindle
- Download
Summary
Człowiek w poszukiwaniu sensu Viktora E。 Frankla to jedna z najbardziej wpływowych książek w literaturze psychiatrycznej od czasu Freuda。 Zaczyna się od długiego， suchego i głęboko poruszającego osobistego eseju o pięcioletnim pobycie Frankla w Auschwitz i innych obozach koncentracyjnych i jego wysiłkach w tym czasie， by znaleźć powody do życia。 Druga część książki opisuje metody psychoterapeutyczne， które Frankl opracował jako pierwszy na bazie swoich doświadczeń z obozów。 Freud uważał， że życiem człowieka rządzi popęd seksualny i pokusy。 Frankl z kolei wierzy， że najgłębszym popędem człowieka jest poszukiwanie sensu i celu。 Logoterapia Frankla zatem bardziej przystaje do zachodnich religii niż freudeowskiej psychoterapii。
Reviews
Lilly Mary
，
Part one is where the beauty lies。
Reema Albadr
，
definitely not a one time read
Jessica Bockus
，
Really found this relevant now in a world that is struggling everywhere。
pranita
，
lowkey confused af but i'll try to reread again ig lowkey confused af but i'll try to reread again ig 。。。more
Felicia Roff Tunnah
，
A book about a man’s personal experience in the Holocaust and then how the search for the meaning of life is what propels you forward。 You wouldn’t think this would be uplifting but it was。
Steve
，
Intriguing book with the first half about survival in a concentration camp and the second half about his philosophy of meaning of life。 He is the proponent of logotherapy which revolves around the idea that the meaning of life is to have a purpose， a reason to live。
Ryan Battles
，
This is an interesting book because it is 2/3 set as a story of Frankl's experience in the Holocaust， while the last third is a philosophical treatise on "logotherapy。" Logotherapy is a school of thought coined by Frankl that believes in the search for meaning as man's driving force in life。 Because Frankl survived the Holocaust， and witnessed many who didn't， he was able to observe what drives people in the most horrific and hopeless of circumstances。 In that later third of the book he gives so This is an interesting book because it is 2/3 set as a story of Frankl's experience in the Holocaust， while the last third is a philosophical treatise on "logotherapy。" Logotherapy is a school of thought coined by Frankl that believes in the search for meaning as man's driving force in life。 Because Frankl survived the Holocaust， and witnessed many who didn't， he was able to observe what drives people in the most horrific and hopeless of circumstances。 In that later third of the book he gives some examples of clients he has spoken with whose outlook was transformed once they were able to find meaning in their suffering。 A notable example is the man who has been suffering since the passing of his wife， and while there was nothing Frankl could do to reverse this fact， he pointed out to the man that if the roles were reversed it would be his wife who would be experiencing this pain， and as the surviving spouse， is now sparing his wife that pain which he now feels。 The man now finds meaning in his pain。I gave this 4 stars because honestly I did not expect the last third of the book， and thought the whole thing would be woven into the story of his experiences in the Holocaust。 Or even just told from his biographic point of view。 To go from biography directly into philosophy alone made it feel like two separate books。 Also narrative was much easier to follow in the first 2/3， but required some intentional critical reading to get through the last parts。 。。。more
Gabyzinha Tapia
，
I really loved this book。
Mru Natu
，
For Top 50 Quotes from the Bookhttps://mrusbooksnreviews。com/mans-se。。。 For Top 50 Quotes from the Bookhttps://mrusbooksnreviews。com/mans-se。。。 。。。more
Mac Jordan
，
I found Frankl's depiction of his experiences within concentration camps both hugely valuable for contexualising his thoughts on the relationship between suffering and meaning as well as being itself a powerful demonstration of personal growth and vulnerability。 However， I felt that much of this value was contained in perhaps only 20% of the book's content whereas the remaining 80% seemed to focus more on constructing a formal narrative without being necessary to delivering the aforementioned in I found Frankl's depiction of his experiences within concentration camps both hugely valuable for contexualising his thoughts on the relationship between suffering and meaning as well as being itself a powerful demonstration of personal growth and vulnerability。 However， I felt that much of this value was contained in perhaps only 20% of the book's content whereas the remaining 80% seemed to focus more on constructing a formal narrative without being necessary to delivering the aforementioned insights。 In saying this， given the deeply personal nature of the work and his emphasis on the value of retrospection， I can imagine that revisiting the 80% that didn't so much support my own sense of 'value taken' was for him a deeply valuable exercise。 The idea that he was able to attain a high level of self-fulfilment from writing the book in its entirety （and that many others may have in reading its entirety）， regardless of my own more selective experience of its immediate value to me， makes me think the work's value greatly exceeds that which I am at least currently capable of gaining from it myself。 。。。more
Hattie
，
It’s a pretty amazing book， especially the first half。 I’d never heard of logotherapy， so the whole thing was educational。
Antonia
，
A greay book for re-thinking trauma and the use of logotherapy。 I really believe more mental health practicioners should be mandated to read this book to better understand resiliency and how coping skills/survival skills can manifest themselves post-traumatic experience of a person。
Maxwell
，
shallow elitist drivel that may be evil but i dont wanna think about it too much。 2 stars bc i feel bad
Chris Ko
，
I found it very interesting how the second part of this book emphasises the 'self-transcendence' of human life - endorsing 'forgetting oneself' to a cause， person， experience， etc and that what is called self-actualisation is not possible without it - i am used to obsessing over groundedness and inner work when it comes to healing and self-development。 I also liked the part about paradoxical intention - i recognise this within my own methods of dealing with fear or anxiety gathered over time but I found it very interesting how the second part of this book emphasises the 'self-transcendence' of human life - endorsing 'forgetting oneself' to a cause， person， experience， etc and that what is called self-actualisation is not possible without it - i am used to obsessing over groundedness and inner work when it comes to healing and self-development。 I also liked the part about paradoxical intention - i recognise this within my own methods of dealing with fear or anxiety gathered over time but i have never seen it described in words。 A lot of the second part might hard to concur with if you are an existentialist through and through， but he makes some very compelling points written very simply （and almost dispassionately） that is easy to consume and really worthwhile。 I don't have anything to say about the first part except that it is very good 。。。more
Simon
，
In this powerful and compact book， Frankl uses insights from his time in Nazi concentration camps and his counselling clients in his life following his freedom to weave together a story that encourages the reader to know and explore their why in order to find meaning in life。
E Beth Ann
，
3 StarsThe first half of this book， detailing the horrors and psychology of the WW2 concentration camps was good。 The last half absolutely dragged as the author went into almost nothing else by Logotherapy。------Notable Quotes:-Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it。 [Foreward]-We have come to know Man as he really is。 After all， man is that being who invented the gas chambers of Auschwitz; however， he is also that being who 3 StarsThe first half of this book， detailing the horrors and psychology of the WW2 concentration camps was good。 The last half absolutely dragged as the author went into almost nothing else by Logotherapy。------Notable Quotes:-Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it。 [Foreward]-We have come to know Man as he really is。 After all， man is that being who invented the gas chambers of Auschwitz; however， he is also that being who entered those gas chambers upright， with the Lord’s Prayer or the Shema Yisrael on his lips。 [Harold S。 Kushner]-A selection of sick or feeble prisoners incapable of work would be sent to one of the big central camps which were fitted with gas chambers and crematoriums。 The selection process was the signal for a free fight among all the prisoners， or of group against group。 All that mattered was that one’s own name and that of one’s friend were crossed off the list of victims， though everyone knew that for each man saved another victim had to be found。-We who have come back， by the aid of many lucky chances or miracles—whatever one may choose to call them—we know: the best of us did not return。-I shall never forget how I was roused one night by the groans of a fellow prisoner， who threw himself about in his sleep， obviously having a horrible nightmare。 Since I had always been especially sorry for people who suffered from fearful dreams or deliria， I wanted to wake the poor man。 Suddenly I drew back the hand which was ready to shake him， frightened at the thing I was about to do。 At that moment I became intensely conscious of the fact that no dream， no matter how horrible， could be as bad as the reality of the camp which surrounded us， and to which I was about to recall him。-In spite of all the enforced physical and mental primitiveness of the life in a concentration camp， it was possible for spiritual life to deepen。 Sensitive people who were used to a rich intellectual life may have suffered much pain （they were often of a delicate constitution）， but the damage to their inner selves was less。 They were able to retreat from their terrible surroundings to a life of inner riches and spiritual freedom。 Only in this way can one explain the apparent paradox that some prisoners of a less hardy make-up often seemed to survive camp life better than did those of a robust nature。-To draw an analogy: a man’s suffering is similar to the behavior of gas。 If a certain quantity of gas is pumped into an empty chamber， it will fill the chamber completely and evenly， no matter how big the chamber。 Thus suffering completely fills the human soul and conscious mind， no matter whether the suffering is great or little。 Therefore the “size” of human suffering is absolutely relative。-But it is not for me to pass judgment on those prisoners who put their own people above everyone else。 Who can throw a stone at a man who favors his friends under circumstances when， sooner or later， it is a question of life or death？ No man should judge unless he asks himself in absolute honesty whether in a similar situation he might not have done the same。-Just like sheep that crowd timidly into the center of a herd， each of us tried to get into the middle of our formations。 That gave one a better chance of avoiding the blows of the guards who were marching on either side and to the front and rear of our column。 The central position had the added advantage of affording protection against the bitter winds。 It was， therefore， in an attempt to save one’s own skin that one literally tried to submerge into the crowd。 This was done automatically in the formations。 -Dostoevski said once， “There is only one thing that I dread: not to be worthy of my sufferings。” These words frequently came to my mind after I became acquainted with those martyrs whose behavior in camp， whose suffering and death， bore witness to the fact that the last inner freedom cannot be lost。 It can be said that they were worthy of their sufferings; the way they bore their suffering was a genuine inner achievement。 It is this spiritual freedom—which cannot be taken away—that makes life meaningful and purposeful。-An active life serves the purpose of giving man the opportunity to realize values in creative work， while a passive life of enjoyment affords him the opportunity to obtain fulfillment in experiencing beauty， art， or nature。 But there is also purpose in that life which is almost barren of both creation and enjoyment and which admits of but one possibility of high moral behavior: namely， in man’s attitude to his existence， an existence restricted by external forces。 A creative life and a life of enjoyment are banned to him。 But not only creativeness and enjoyment are meaningful。 If there is a meaning in life at all， then there must be a meaning in suffering。 Suffering is an ineradicable part of life， even as fate and death。 Without suffering and death human life cannot be complete。-The way in which a man accepts his fate and all the suffering it entails， the way in which he takes up his cross， gives him ample opportunity—even under the most diffcult circumstances—to add a deeper meaning to his life。 It may remain brave， dignified and unselfish。 Or in the bitter fight for self-preservation he may forget his human dignity and become no more than an animal。 Here lies the chance for a man either to make use of or to forgo the opportunities of attaining the moral values that a diffcult situation may afford him。 And this decides whether he is worthy of his sufferings or not。-I became disgusted with the state of affairs which compelled me， daily and hourly， to think of only such trivial things。 I forced my thoughts to turn to another subject。 Suddenly I saw myself standing on the platform of a well-lit， warm and pleasant lecture room。 In front of me sat an attentive audience on comfortable upholstered seats。 I was giving a lecture on the psychology of the concentration camp！ All that oppressed me at that moment became objective， seen and described from the remote viewpoint of science。 By this method I succeeded somehow in rising above the situation， above the sufferings of the moment， and I observed them as if they were already of the past。 Both I and my troubles became the object of an interesting psychoscientific study undertaken by myself。 What does Spinoza say in his Ethics？ —“Affectus， qui passio est， desinit esse passio simulatque eius claram et distinctam formamus ideam。” Emotion， which is suffering， ceases to be suffering as soon as we form a clear and precise picture of it。-The prisoner who had lost faith in the future—his future—was doomed。 With his loss of belief in the future， he also lost his spiritual hold; he let himself decline and became subject to mental and physical decay。 Usually this happened quite suddenly， in the form of a crisis， the symptoms of which were familiar to the experienced camp inmate。 We all feared this moment—not for ourselves， which would have been pointless， but for our friends。 Usually it began with the prisoner refusing one morning to get dressed and wash or to go out on the parade grounds。 No entreaties， no blows， no threats had any effect。 He just lay there， hardly moving。 If this crisis was brought about by an illness， he refused to be taken to the sick-bay or to do anything to help himself。 He simply gave up。 There he remained， lying in his own excreta， and nothing bothered him any more。-When a man finds that it is his destiny to suffer， he will have to accept his suffering as his task; his single and unique task。 He will have to acknowledge the fact that even in suffering he is unique and alone in the universe。 No one can relieve him of his suffering or suffer in his place。 His unique opportunity lies in the way in which he bears his burden。-When the impossibility of replacing a person is realized， it allows the responsibility which a man has for his existence and its continuance to appear in all its magnitude。 A man who becomes conscious of the responsibility he bears toward a human being who affectionately waits for him， or to an unfinished work， will never be able to throw away his life。 He knows the “why” for his existence， and will be able to bear almost any “how。”-It is apparent that the mere knowledge that a man was either a camp guard or a prisoner tells us almost nothing。 Human kindness can be found in all groups， even those which as a whole it would be easy to condemn。 The boundaries between groups overlapped and we must not try to simplify matters by saying that these men were angels and those were devils。 Certainly， it was a considerable achievement for a guard or foreman to be kind to the prisoners in spite of all the camp’s influences， and， on the other hand， the baseness of a prisoner who treated his own companions badly was exceptionally contemptible。 Obviously the prisoners found the lack of character in such men especially upsetting， while they were profoundly moved by the smallest kindness received from any of the guards。 I remember how one day a foreman secretly gave me a piece of bread which I knew he must have saved from his breakfast ration。 It was far more than the small piece of bread which moved me to tears at that time。 It was the human “something” which this man also gave to me—the word and look which accompanied the gift。 From all this we may learn that there are two races of men in this world， but only these two—the “race” of the decent man and the “race” of the indecent man。 Both are found everywhere; they penetrate into all groups of society。 No group consists entirely of decent or indecent people。 In this sense， no group is of “pure race”—and therefore one occasionally found a decent fellow among the camp guards。-One day， a few days after the liberation， I walked through the country past flowering meadows， for miles and miles， toward the market town near the camp。 Larks rose to the sky and I could hear their joyous song。 There was no one to be seen for miles around; there was nothing but the wide earth and sky and the larks’ jubilation and the freedom of space。 I stopped， looked around， and up to the sky—and then I went down on my knees。 At that moment there was very little I knew of myself or of the world—I had but one sentence in mind—always the same: “I called to the Lord from my narrow prison and He answered me in the freedom of space。”-Only slowly could these men be guided back to the commonplace truth that no one has the right to do wrong， not even if wrong has been done to them。 We had to strive to lead them back to this truth， or the consequences would have been much worse than the loss of a few thousand stalks of oats。 I can still see the prisoner who rolled up his shirt sleeves， thrust his right hand under my nose and shouted， “May this hand be cut off if I don’t stain it with blood on the day when I get home！” I want to emphasize that the man who said these words was not a bad fellow。 He had been the best of comrades in camp and afterwards。-In some way， suffering ceases to be suffering at the moment it finds a meaning， such as the meaning of a sacrifice。-Of course， this was no therapy in the proper sense since， first， his despair was no disease; and second， I could not change his fate; I could not revive his wife。 But in that moment I did succeed in changing his attitude toward his unalterable fate inasmuch as from that time on he could at least see a meaning in his suffering。-Their question was， “Will we survive the camp？ For， if not， all this suffering has no meaning。” The question which beset me was， “Has all this suffering， this dying around us， a meaning？ For， if not， then ultimately there is no meaning to survival; for a life whose meaning depends upon such a happenstance—as whether one escapes or not—ultimately would not be worth living at all。”-Live as if you were living for the second time and had acted as wrongly the first time as you are about to act now。-Instead， young people should envy them。 It is true that the old have no opportunities， no possibilities in the future。 But they have more than that。 Instead of possibilities in the future， they have realities in the past—the potentialities they have actualized， the meanings they have fulfilled， the values they have realized—and nothing and nobody can ever remove these assets from the past。-But today’s society is characterized by achievement orientation， and consequently it adores people who are successful and happy and， in particular， it adores the young。 It virtually ignores the value of all those who are otherwise， and in so doing blurs the decisive difference between being valuable in the sense of dignity and being valuable in the sense of usefulness。 If one is not cognizant of this difference and holds that an individual’s value stems only from his present usefulness， then， believe me， one owes it only to personal inconsistency not to plead for euthanasia along the lines of Hitler’s program， that is to say， “mercy” killing of all those who have lost their social usefulness， be it because of old age， incurable illness， mental deterioration， or whatever handicap they may suffer。 。。。more
Alejandra Vázquez
，
El hombre se determina a sí mismo， no se limita a existir， sino que decide cómo será su existencia， en qué se convertirá en el próximo minuto
Snickerdoodle
，
There is so much to give thought to in this book。 This is one to keep on the shelf。 It's worth reading more than once。 It's easy to think of the horror， en masse 。。。 an event in history 。。。 but Frankl's very personal account reminds us of the humanity of the people living under those circumstances， in those times。 His experience and that of those around him fueled his thinking on the meaning of a life 。。。 and his theory of psychotherapy。 This book included a Foreword by Harold S。 Kushner and an There is so much to give thought to in this book。 This is one to keep on the shelf。 It's worth reading more than once。 It's easy to think of the horror， en masse 。。。 an event in history 。。。 but Frankl's very personal account reminds us of the humanity of the people living under those circumstances， in those times。 His experience and that of those around him fueled his thinking on the meaning of a life 。。。 and his theory of psychotherapy。 This book included a Foreword by Harold S。 Kushner and an Afterword by William J。 Winslade。 It not only contained his witness of the concentration camps but an overview/explanation of logotherapy。 。。。more
Beatriz
，
4。5
Claudia Brown
，
5 stars all the way。Reading this for an assignment at school， and found myself really benefitinh from understanding the need for meaning， as this is something that I always felt I had， but lost grasp with it a few years ago。 For sure will reread with more time for deep introspection and allow myself to map out my own experiences and feelings throughout
Shivam Vats
，
The second half is borderline preachy。
Zach Van Tol
，
Being 100% honest， this was a really hard book to get through。 The depiction of events was heart wrenching， depicting the horror that went on during the holocaust。 Despite the visceral nature of the text， I would highly recommend this book to anyone who wants a new perspective in life-- just make sure you are in the right headspace to deal with the gravity of Frankl's first-hand account。 Although this can be a bit of a "downer"， there are a lot of valuable lessons to take away。 His reference to Being 100% honest， this was a really hard book to get through。 The depiction of events was heart wrenching， depicting the horror that went on during the holocaust。 Despite the visceral nature of the text， I would highly recommend this book to anyone who wants a new perspective in life-- just make sure you are in the right headspace to deal with the gravity of Frankl's first-hand account。 Although this can be a bit of a "downer"， there are a lot of valuable lessons to take away。 His reference to the need for a "statue of responsibility" on the West Coast was particularly relevant to today。 Additionally， it is not happiness that we should be searching for， but rather a reason in which to be happy。 。。。more
Orrin
，
"he who has a why to live can bear almost any how" -NietzscheA good book， based on all of his other titles though， I imagine I've got much of the breadth of his logotherapy philosophy from this short book， I deign to read the same thing written over a dozen different anecdotes "he who has a why to live can bear almost any how" -NietzscheA good book， based on all of his other titles though， I imagine I've got much of the breadth of his logotherapy philosophy from this short book， I deign to read the same thing written over a dozen different anecdotes 。。。more
Konstanty Szczepański
，
Life-changing
Jonathan Scott
，
Read this book at the recommendation of a good friend at a time when I was really low on motivation or enjoyment to live basically。 It really helped me better understand the natzi concentration camps and helped me see the bigger picture of my own life really。
RosyFingeredEos
，
I rated it 4 stars because I think it has an important message that it is good to read。 However， I think that if I had read it when it was published in 1946 it would have been more impactful。 With the spread of positive psychology in recent years， Frankl's logotherapy comes off as being less innovative than it perhaps was in 1946， although I did enjoy the part of the book that discussed his methods。The first half is a recollection of anecdotes from his personal experience during the Holocaust。 R I rated it 4 stars because I think it has an important message that it is good to read。 However， I think that if I had read it when it was published in 1946 it would have been more impactful。 With the spread of positive psychology in recent years， Frankl's logotherapy comes off as being less innovative than it perhaps was in 1946， although I did enjoy the part of the book that discussed his methods。The first half is a recollection of anecdotes from his personal experience during the Holocaust。 Rather than constructing a coherent timeline he chooses from his various experiences to underscore points which will become relevant later in the book during his discussion of logotherapy。 While this was a good strategy for the book's aim （discussing his therapy） it left me feeling a little disjointed。 His observations of his imprisonment were a little clinical， which he acknowledges， and perhaps lacked the emotion I associate with stories of Holocaust survivors， which disappointed me。Overall it was an enjoyable read， but after hearing so much gushing praise about how life changing it was， it fell a bit flat for me。 。。。more
Marta Delgado Hernández
，
This was a re-read。 Love the way he focuses on the mental health from an analytical point of view。 He does not dwell on the gory and horrible events that lacked meaning。 His interest is in the resilience and lack off resilience in men put in extreme situations。 I loved the explanation of logotherapy towards the end of the book。 Interesting analysis of anxiety and its approach to treatment， will definitely start implementing in sessions。
pritam rai
，
Wonderful readThis book is really heart touching book。 it is profoundly inspirational where Author has told his own horrific experiences。 What an amazing read。
Sourav Singh
，
The first part of the book is the core part of this book I would say。 The second part talks about Logotherapy but the struggles and challenges was something that felt different。 From the very first line this book felt like a real environment maker， for me at least I was quite sad and literally felt sympathy for people that went through those horrific conditions of major camps such as Auschwitz。 I would really read it again！
Nakshatra Anuradha
，