View/Open - UZSpace Home
View/Open - UZSpace Home View/Open - UZSpace Home
programs. The introduction of"meaning-orientation" from a logotherapeutic angle will mejudice greatlyassist in this "motivation-process." In studying logotherapeutic literature it becomes clear that logotherapists would use problemsas "golden opportunities"to direct the patient/clientto meaning-orientation. The inner ability ofman to transcend his/her external circumstances forms the core or central point oftheir belief that he/she who has a why to live can bear with almost any how. In the logotherapeutic setting it is up to the individual to decide ifhe/she is goingto remainin hislher present distressfulsituation, or to "spread his/her wings and to fly" - via self-transcendence. 4.5 The future oflogotherapy What is the future of this therapy? Frankl survivedthe concentrationcamps of Auschwitzand Dachau. He suffered., but he survived. The same can be said ofhis therapy. Logotherapyhas been neglected by many, but it has survived. No matter what type of criticismwill be brought against this existentialtherapeutical method., it will overcome all its obstacles. Franz Sedlak (1994:89) said that logotherapy, with regard to human beings, " ... sie appelliertan seinen Willenzum Sinn." Althougha precise translation ofthis German phrase is not possible, what it means is that human beings are confronted to account for their search and/or lack ofmeaning. It "forces" humans to do introspection, so to speak and to address the issue ofmeaningin their lives. No matter ifpeople are ex periencing "existential vacuums" or not, they are confronted to answer and to address the issue or not ofmeaningin their lives. This makes logotherapy and its different possible applications relevant for the new millennium. 122
Frankl (1975:15) once wrote that ifreligion is to survive it will have to be profound ly personaIized. In a certain sense this is true. The same can be said oflogotherapy. It needs to be personalised. People need to personalise the philosophical and theo retical principles oflogotherapy and to apply its principles in praxis in order to reap its benefits. They need to accept and to internaIise the logotherapeutic beliefs and to see that they identify themselves with these principles. Then they will not only dis discover meaning but they will also experience healing. Although Judith Jordan's (2000:1015) article was not written from a logotherapeutic perspective she is ofthe opinion that "healing occurs in the meaning making." Her remark, that must be understood in the light ofthe relational/cultural model, was made when she discussed the role ofmutual empathy in relational cultural therapy. "- Logotherapists would agree with her statement. Although Jordan probably did not had logotherapeutic insights in mind when she wrote what she has said, it seems logical from logotherapeutic circles that this "truly" can only become a reality when their insights are part and parcel ofinter alia relational/cultural therapy. Almost twenty years ago, Frankl (1982) said that the future oflogotherapy depends on the independence oflogotherapists and their innovative spirit. Logotherapy was seen by him as an open system in two ways: towards its own evolution and further development and in cooperation with other schools ofpsychotherapy. Because it focuses on making human life as meaningful as possible, it can be perceived as part ofthe human rights movement. Therefore, it has a universal message in the sense that human life is not reduced to "tiny cogs in a large machine" (Guttmann 1996:10). Frankl was convinced that logotherapists must create their own lines ofthought in line with basic logotherapeutic teachings and that everyone must see how he/she 123
- Page 71: Lantz (1987) relies on the Socratic
- Page 74 and 75: written on these charts. Patientsar
- Page 76: fee1ingslsymptomslproblems as they
- Page 80 and 81: therapistswould not ignorethe socia
- Page 82: Fabry (1989:70-78) is ofthe opinion
- Page 87 and 88: 10 to 15minutes. The administration
- Page 89 and 90: answerthese questions. Thismay crea
- Page 91: Just like the PIL-test, the emphasi
- Page 94: questions ratherwant to capturethe
- Page 98: naire is easierto understand and to
- Page 101 and 102: 3.5 TheMinnesota Multiphasic Person
- Page 104 and 105: In terms ofKelly's "constructivealt
- Page 106 and 107: cumstances (environmental factors/i
- Page 108 and 109: This test is rather one-sided becau
- Page 110 and 111: It is especiallyfor those without a
- Page 112: principles were buildt into existen
- Page 115 and 116: peutic thought (body, mind, and spi
- Page 117 and 118: usedby them at times may plungepati
- Page 119 and 120: Logotherapy can be used when you wo
- Page 121: schedule, difficult workconditions,
- Page 125 and 126: gotherapeutic distinction ofbody, s
- Page 127 and 128: Electronically-speaking the world i
- Page 129 and 130: Bulka, R P 1989. Jewish humor-a log
- Page 131 and 132: Frankl, V E 1965. The Doctor andthe
- Page 134 and 135: national Forum for Logotherapy: Jou
- Page 137 and 138: Grand Rapids, Michigan: Zondervan P
- Page 139: Positive Affectivity. The Journal o
Frankl (1975:15) once wrote that ifreligion is to survive it will have to be profound<br />
ly personaIized. In a certain sense this is true. The same can be said oflogotherapy.<br />
It needs to be personalised. People need to personalise the philosophical and theo<br />
retical principles oflogotherapy and to apply its principles in praxis in order to reap<br />
its benefits. They need to accept and to internaIise the logotherapeutic beliefs and to<br />
see that they identify themselves with these principles. Then they will not only dis<br />
discover meaning but they will also experience healing.<br />
Although Judith Jordan's (2000:1015) article was not written from a logotherapeutic<br />
perspective she is ofthe opinion that "healing occurs in the meaning making." Her<br />
remark, that must be understood in the light ofthe relational/cultural model, was<br />
made when she discussed the role ofmutual empathy in relational cultural therapy.<br />
"-<br />
Logotherapists would agree with her statement. Although Jordan probably did not<br />
had logotherapeutic insights in mind when she wrote what she has said, it seems<br />
logical from logotherapeutic circles that this "truly" can only become a reality when<br />
their insights are part and parcel ofinter alia relational/cultural therapy.<br />
Almost twenty years ago, Frankl (1982) said that the future oflogotherapy depends<br />
on the independence oflogotherapists and their innovative spirit. Logotherapy was<br />
seen by him as an open system in two ways: towards its own evolution and further<br />
development and in cooperation with other schools ofpsychotherapy. Because it<br />
focuses on making human life as meaningful as possible, it can be perceived as part<br />
ofthe human rights movement. Therefore, it has a universal message in the sense<br />
that human life is not reduced to "tiny cogs in a large machine" (Guttmann 1996:10).<br />
Frankl was convinced that logotherapists must create their own lines ofthought in<br />
line with basic logotherapeutic teachings and that everyone must see how he/she<br />
123
Change language