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gotherapeutic distinction ofbody, soul and spirit. However, the specific contents and
interpretation ofwhat each specific dimension comprises have slight differences.
Logotherapy is also connected to Buddhist thought. Similar to Frankl's theory, the
Buddhist emphasizes what is left., not what waslost; in the same way Frankl has em­
phasised the future, rather than being preoccupied with the past. The Buddhist con­
cept ofliving with an incurable disease, rather than fighting it in vain, corresponds to
the logotherapeutic idea ofaccepting the unavoidable, while making the most ofwhat
is still available for finding meaning in life (see Takashima 1985).
Hiroshi Takashima (1990:88), a practicing physician, has successfully incorporated
logotherapy into his psychosomatic medicine and has mentioned good results. This
"corresponds
to what Frankl originally said about the use oflogotherapy. He said that
logotherapy must be used in conjunction with medicine (pharmacotherapy), not on its
own. Logotherapy, like paradoxical intention serves as an aid to assist the physician
in the healing process (Guttmann 1996:72).
The way Zen Buddhism is practiced in Korea is another example ofhow logotherapy
can be used in harmony with different beliefs. Ko (I981:89-93) pointed out that
there are no culturally determined boundaries and limitations to universal truths. The
reason is to be found in the dimension ofthe spirit. Because the spirit is regarded as
the noetic dimension ofman, it transcends all cultures and races. Ko is ofthe opinion
that the dimension ofthe spirit makes logotherapy applicable to all human circum­
stances. The logotherapeutic beliefthat the human spirit has the ability to transcend
must never be underestimated.
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