Man's Search for Meaning

by Viktor E. Frankl

The sufferers, the dying and the dead, became such commonplace sights to him after a few weeks of camp life that they could not move him any more.

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 a position of utter desolation, when man cannot express himself in positive action, when his only achievement may consist in enduring his sufferings in the right way —an honorable way—in such a position man can, through loving contemplation of the image he carries of his beloved, achieve fulfillment.

We all said to each other in camp that there could be no earthly happiness which could compensate for all we had suffered. We were not hoping for happiness—it was not that which gave us courage and gave meaning to our suffering, our sacrifices and our dying. And yet we were not prepared for unhappiness.

Man’s search for meaning is the primary motivation in his life and not a “secondary rationalization” of instinctual drives. This meaning is unique and specific in that it must and can be fulfilled by him alone; only then does it achieve a significance which will satisfy his own will to 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.”

After a while I proceeded to another question, this time addressing myself to the whole group. The question was whether an ape which was being used to develop poliomyelitis serum, and for this reason punctured again and again, would ever be able to grasp the meaning of its suffering. Unanimously, the group replied that of course it would not; with its limited intelligence, it could not enter into the world of man, i.e., the only world in which the meaning of its suffering would be understandable. Then I pushed forward with the following question: “And what about man? Are you sure that the human world is a terminal point in the evolution of the cosmos? Is it not conceivable that there is still another dimension, a world beyond man’s world; a world in which the question of an ultimate meaning of human suffering would find an answer?”