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                                                                      Viktor	frankl	theory	of	personality	pdf
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  	Psychology	portalvte	Logotherapy	was	developed	by	neurologist	and	psychiatrist	Viktor	Frankl,[1]	on	a	concept	based	on	the	premise	that	the	primary	motivational	force	of	an	individual	is	to	find	a	meaning	in	life.[2]	Frankl	describes	it	as	"the	Third	Viennese	School	of	Psychotherapy"[3][4][unreliable	source?]	along	with	Freud's	psychoanalysis	and
  Adler's	individual	psychology.[5]	Logotherapy	is	based	on	an	existential	analysis[6]	focusing	on	Kierkegaard's	will	to	meaning	as	opposed	to	Alfred	Adler's	Nietzschean	doctrine	of	will	to	power	or	Freud's	will	to	pleasure.	Rather	than	power	or	pleasure,	logotherapy	is	founded	upon	the	belief	that	striving	to	find	meaning	in	life	is	the	primary,	most
  powerful	motivating	and	driving	force	in	humans.[2]	A	short	introduction	to	this	system	is	given	in	Frankl's	most	famous	book,	Man's	Search	for	Meaning,	in	which	he	outlines	how	his	theories	helped	him	to	survive	his	Holocaust	experience	and	how	that	experience	further	developed	and	reinforced	his	theories.	Presently,	there	are	a	number	of
  logotherapy	institutes	around	the	world.	Basic	principles	The	notion	of	Logotherapy	was	created	with	the	Greek	word	logos	("reason").	Frankl's	concept	is	based	on	the	premise	that	the	primary	motivational	force	of	an	individual	is	to	find	a	meaning	in	life.	The	following	list	of	tenets	represents	basic	principles	of	logotherapy:	Life	has	meaning	under
  all	circumstances,	even	the	most	miserable	ones.	Our	main	motivation	for	living	is	our	will	to	find	meaning	in	life.	We	have	freedom	to	find	meaning	in	what	we	do,	and	what	we	experience,	or	at	least	in	the	stance	we	take	when	faced	with	a	situation	of	unchangeable	suffering.[2]	The	human	spirit	is	referred	to	in	several	of	the	assumptions	of
  logotherapy,	but	the	use	of	the	term	spirit	is	not	"spiritual"	or	"religious".	In	Frankl's	view,	the	spirit	is	the	will	of	the	human	being.	The	emphasis,	therefore,	is	on	the	search	for	meaning,	which	is	not	necessarily	the	search	for	God	or	any	other	supernatural	being.[2]	Frankl	also	noted	the	barriers	to	humanity's	quest	for	meaning	in	life.	He	warns
  against	"...affluence,	hedonism,	[and]	materialism..."	in	the	search	for	meaning.[7]	Purpose	in	life	and	meaning	in	life	constructs	appeared	in	Frankl's	logotherapy	writings	with	relation	to	existential	vacuum	and	will	to	meaning,	as	well	as	others	who	have	theorized	about	and	defined	positive	psychological	functioning.	Frankl	observed	that	it	may	be
  psychologically	damaging	when	a	person's	search	for	meaning	is	blocked.	Positive	life	purpose	and	meaning	was	associated	with	strong	religious	beliefs,	membership	in	groups,	dedication	to	a	cause,	life	values,	and	clear	goals.	Adult	development	and	maturity	theories	include	the	purpose	in	life	concept.	Maturity	emphasizes	a	clear	comprehension	of
  life's	purpose,	directedness,	and	intentionality	which	contributes	to	the	feeling	that	life	is	meaningful.[8]	Frankl's	ideas	were	operationalized	by	Crumbaugh	and	Maholick's	Purpose	in	Life	(PIL)	test,	which	measures	an	individual's	meaning	and	purpose	in	life.[8]	With	the	test,	investigators	found	that	meaning	in	life	mediated	the	relationships	between
  religiosity	and	well-being;[9]	uncontrollable	stress	and	substance	use;	depression	and	self-derogation.[8][10]	Crumbaugh	found	that	the	Seeking	of	Noetic	Goals	Test	(SONG)	is	a	complementary	measure	of	the	PIL.	While	the	PIL	measures	the	presence	of	meaning,	the	SONG	measures	orientation	towards	meaning.	A	low	score	in	the	PIL	but	a	high
  score	in	the	SONG,	would	predict	a	better	outcome	in	the	application	of	Logotherapy.[11]	Discovering	meaning	According	to	Frankl,	"We	can	discover	this	meaning	in	life	in	three	different	ways:	(1)	by	creating	a	work	or	doing	a	deed;	(2)	by	experiencing	something	or	encountering	someone;	and	(3)	by	the	attitude	we	take	toward	unavoidable
  suffering"	and	that	"everything	can	be	taken	from	a	man	but	one	thing:	the	last	of	the	human	freedoms	–	to	choose	one's	attitude	in	any	given	set	of	circumstances".[3]	On	the	meaning	of	suffering,	Frankl	gives	the	following	example:	"Once,	an	elderly	general	practitioner	consulted	me	because	of	his	severe	depression.	He	could	not	overcome	the	loss
  of	his	wife	who	had	died	two	years	before	and	whom	he	had	loved	above	all	else.	Now	how	could	I	help	him?	What	should	I	tell	him?	I	refrained	from	telling	him	anything,	but	instead	confronted	him	with	a	question,	"What	would	have	happened,	Doctor,	if	you	had	died	first,	and	your	wife	would	have	had	to	survive	without	you?:"	"Oh,"	he	said,	"for	her
  this	would	have	been	terrible;	how	she	would	have	suffered!"	Whereupon	I	replied,	"You	see,	Doctor,	such	a	suffering	has	been	spared	her,	and	it	is	you	who	have	spared	her	this	suffering;	but	now,	you	have	to	pay	for	it	by	surviving	and	mourning	her."	He	said	no	word	but	shook	my	hand	and	calmly	left	the	office.[3]:178–179	Frankl	emphasized	that
  realizing	the	value	of	suffering	is	meaningful	only	when	the	first	two	creative	possibilities	are	not	available	(for	example,	in	a	concentration	camp)	and	only	when	such	suffering	is	inevitable	–	he	was	not	proposing	that	people	suffer	unnecessarily.[12]:115	Philosophical	basis	of	logotherapy	Frankl	described	the	meta-clinical	implications	of	logotherapy
  in	his	book	The	Will	to	Meaning:	Foundations	and	Applications	of	Logotherapy.[13]	He	believed	that	there	is	no	psychotherapy	apart	from	the	theory	of	the	individual.	As	an	existential	psychologist,	he	inherently	disagreed	with	the	“machine	model”	or	“rat	model”,	as	it	undermines	the	human	quality	of	humans.	As	a	neurologist	and	psychiatrist,	Frankl
  developed	a	unique	view	of	determinism	to	coexist	with	the	three	basic	pillars	of	logotherapy	(the	freedom	of	will).	Though	Frankl	admitted	that	a	person	can	never	be	free	from	every	condition,	such	as,	biological,	sociological,	or	psychological	determinants;	based	on	his	experience	during	his	life	in	the	Nazi	concentration	camps,	he	believed	that	a
  person	is	“capable	of	resisting	and	braving	even	the	worst	conditions”.	In	doing	such,	a	person	can	detach	from	situations	and	themselves,	choose	an	attitude	about	themselves,	and	determine	their	own	determinants,	thus	shaping	their	own	character	and	becoming	responsible	for	themselves.[14]	Logotherapeutic	views	and	treatment	Overcoming
  anxiety	By	recognizing	the	purpose	of	our	circumstances,	one	can	master	anxiety.	Anecdotes	about	this	use	of	logotherapy	are	given	by	New	York	Times	writer	Tim	Sanders,	who	explained	how	he	uses	its	concept	to	relieve	the	stress	of	fellow	airline	travelers	by	asking	them	the	purpose	of	their	journey.	When	he	does	this,	no	matter	how	miserable
  they	are,	their	whole	demeanor	changes,	and	they	remain	happy	throughout	the	flight.[15]	Overall,	Frankl	believed	that	the	anxious	individual	does	not	understand	that	their	anxiety	is	the	result	of	dealing	with	a	sense	of	“unfulfilled	responsibility”	and	ultimately	a	lack	of	meaning.[16]	Treatment	of	neurosis	Frankl	cites	two	neurotic	pathogens:	hyper-
  intention,	a	forced	intention	toward	some	end	which	makes	that	end	unattainable;	and	hyper-reflection,	an	excessive	attention	to	oneself	which	stifles	attempts	to	avoid	the	neurosis	to	which	one	thinks	oneself	predisposed.	Frankl	identified	anticipatory	anxiety,	a	fear	of	a	given	outcome	which	makes	that	outcome	more	likely.	To	relieve	the
  anticipatory	anxiety	and	treat	the	resulting	neuroses,	logotherapy	offers	paradoxical	intention,	wherein	the	patient	intends	to	do	the	opposite	of	their	hyper-intended	goal.	A	person,	then,	who	fears	(i.e.	experiences	anticipatory	anxiety	over)	not	getting	a	good	night's	sleep	may	try	too	hard	(that	is,	hyper-intend)	to	fall	asleep,	and	this	would	hinder
  their	ability	to	do	so.	A	logotherapist	would	recommend,	then,	that	the	person	go	to	bed	and	intentionally	try	not	to	fall	asleep.	This	would	relieve	the	anticipatory	anxiety	which	kept	the	person	awake	in	the	first	place,	thus	allowing	them	to	fall	asleep	in	an	acceptable	amount	of	time.[3]	Depression	Viktor	Frankl	believed	depression	occurred	at	the
  psychological,	physiological,	and	spiritual	levels.[16]	At	the	psychological	level,	he	believed	that	feelings	of	inadequacy	stem	from	undertaking	tasks	beyond	our	abilities.	At	the	physiological	level,	he	recognized	a	“vital	low”,	which	he	defined	as	a	“diminishment	of	physical	energy”.[16]	Finally,	Frankl	believed	that	at	the	spiritual	level,	the	depressed
  individual	faces	tension	between	who	they	actually	are	in	relation	to	what	they	should	be.	Frankl	refers	to	this	as	the	gaping	abyss.[12]:202[16]	Finally	Frankl	suggests	that	if	goals	seem	unreachable,	an	individual	loses	a	sense	of	future	and	thus	meaning	resulting	in	depression.[16]	Thus	logotherapy	aims	“to	change	the	patient's	attitude	toward	their
  disease	as	well	as	toward	their	life	as	a	task”.[12]:200	Obsessive-compulsive	disorder	Frankl	believed	that	those	suffering	from	obsessive-compulsive	disorder	lack	the	sense	of	completion	that	most	other	individuals	possess.[16]	Instead	of	fighting	the	tendencies	to	repeat	thoughts	or	actions,	or	focusing	on	changing	the	individual	symptoms	of	the
  disease,	the	therapist	should	focus	on	“transform[ing]	the	neurotic's	attitude	toward	their	neurosis”.[12]:185	Therefore,	it	is	important	to	recognize	that	the	patient	is	“not	responsible	for	his	obsessional	ideas”,	but	that	“he	is	certainly	responsible	for	his	attitude	toward	these	ideas”.[12]:188	Frankl	suggested	that	it	is	important	for	the	patient	to
  recognize	their	inclinations	toward	perfection	as	fate,	and	therefore,	must	learn	to	accept	some	degrees	of	uncertainty.[16]	Ultimately,	following	the	premise	of	logotherapy,	the	patient	must	eventually	ignore	their	obsessional	thoughts	and	find	meaning	in	their	life	despite	such	thoughts.[12]	Schizophrenia	Though	logotherapy	wasn't	intended	to	deal
  with	severe	disorders,	Frankl	believed	that	logotherapy	could	benefit	even	those	suffering	from	schizophrenia.[16]	He	recognized	the	roots	of	schizophrenia	in	physiological	dysfunction.[16]	In	this	dysfunction,	the	person	with	schizophrenia	“experiences	himself	as	an	object”	rather	than	as	a	subject.[12]:208	Frankl	suggested	that	a	person	with
  schizophrenia	could	be	helped	by	logotherapy	by	first	being	taught	to	ignore	voices	and	to	end	persistent	self-observation.[16]	Then,	during	this	same	period,	the	person	with	schizophrenia	must	be	led	toward	meaningful	activity,	as	“even	for	the	schizophrenic	there	remains	that	residue	of	freedom	toward	fate	and	toward	the	disease	which	man
  always	possesses,	no	matter	how	ill	he	may	be,	in	all	situations	and	at	every	moment	of	life,	to	the	very	last”.[12]:216	Terminally	ill	patients	In	1977,	Terry	Zuehlke	and	John	Watkins	conducted	a	study	analyzing	the	effectiveness	of	logotherapy	in	treating	terminally	ill	patients.	The	study's	design	used	20	male	Veterans	Administration	volunteers	who
  were	randomly	assigned	to	one	of	two	possible	treatments	–	(1)	group	that	received	8	45-minute	sessions	over	a	2-week	period	and	(2)	group	used	as	control	that	received	delayed	treatment.	Each	group	was	tested	on	5	scales	–	the	MMPI	K	Scale,	MMPI	L	Scale,	Death	Anxiety	Scale,	Brief	Psychiatric	Rating	Scale,	and	the	Purpose	of	Life	Test.	The
  results	showed	an	overall	significant	difference	between	the	control	and	treatment	groups.	While	the	univariate	analyses	showed	that	there	were	significant	group	differences	in	3/5	of	the	dependent	measures.	These	results	confirm	the	idea	that	terminally	ill	patients	can	benefit	from	logotherapy	in	coping	with	death.[17]	Forms	of	Treatment	Ecce
  Homo	is	a	method	used	in	logotherapy.	It	requires	of	the	therapist	to	note	the	innate	strengths	that	people	have	and	how	they	have	dealt	with	adversity	and	suffering	in	life.	Despite	everything	a	person	may	have	gone	through,	they	made	the	best	of	their	suffering!	Hence,	Ecce	Homo	-	Behold	the	Man!	[18]	Controversy	See	also:	Psychotherapy
  §	General	critiques	Authoritarianism	In	1969	Rollo	May	argued	that	logotherapy	is,	in	essence,	authoritarian.	He	suggested	that	Frankl's	therapy	presents	a	plain	solution	to	all	of	life's	problems,	an	assertion	that	would	seem	to	undermine	the	complexity	of	human	life	itself.	May	contended	that	if	a	patient	could	not	find	their	own	meaning,	Frankl
  would	provide	a	goal	for	his	patient.	In	effect,	this	would	negate	the	patient's	personal	responsibility,	thus	“diminish[ing]	the	patient	as	a	person”.[19]	Frankl	explicitly	replied	to	May's	arguments	through	a	written	dialogue,	sparked	by	Rabbi	Reuven	Bulka's	article	“Is	Logotherapy	Authoritarian?”.[20]	Frankl	responded	that	he	combined	the
  prescription	of	medication,	if	necessary,	with	logotherapy,	to	deal	with	the	person's	psychological	and	emotional	reaction	to	the	illness,	and	highlighted	areas	of	freedom	and	responsibility,	where	the	person	is	free	to	search	and	to	find	meaning.[21]	Religiousness	Critical	views	of	the	life	of	logotherapy's	founder	and	his	work	assume	that	Frankl's
  religious	background	and	experience	of	suffering	guided	his	conception	of	meaning	within	the	boundaries	of	the	person[22]	and	therefore	that	logotherapy	is	founded	on	Viktor	Frankl's	worldview.[23]	Many	researchers	argue	that	logotherapy	is	not	a	"scientific"	psychotherapeutic	school	in	the	traditional	sense	but	a	philosophy	of	life,	a	system	of
  values,	a	secular	religion[24]	which	is	not	fully	coherent	and	is	based	on	questionable	metaphysical	premises.[25]	Frankl	openly	spoke	and	wrote	on	religion	and	psychiatry,	throughout	his	life,	and	specifically	in	his	last	book,	Man's	Search	for	Ultimate	Meaning	(1997).	He	asserted	that	every	person	has	a	spiritual	unconscious,	independently	of
  religious	views	or	beliefs,	yet	Frankl's	conception	of	the	spiritual	unconscious	does	not	necessarily	entail	religiosity.	In	Frankl's	words:	“It	is	true,	Logotherapy,	deals	with	the	Logos;	it	deals	with	Meaning.	Specifically,	I	see	Logotherapy	in	helping	others	to	see	meaning	in	life.	But	we	cannot	“give”	meaning	to	the	life	of	others.	And	if	this	is	true	of
  meaning	per	se,	how	much	does	it	hold	for	Ultimate	Meaning?”[26]	The	American	Psychiatric	Association	awarded	Viktor	Frankl	the	1985	Oskar	Pfister	Award	(for	important	contributions	to	religion	and	psychiatry).[26]	Recent	developments	Since	the	1990s,	the	number	of	institutes	providing	education	and	training	in	logotherapy	continues	to
  increase	worldwide.[1]	Numerous	logotherapeutic	concepts	have	been	integrated	and	applied	in	different	fields,	such	as	cognitive	behavioral	therapy,[27]	acceptance	and	commitment	therapy	(ACT),[28]	and	burnout	prevention.[29]	The	logotherapeutic	concepts	of	noogenic	neurosis	and	existential	crisis	were	added	to	the	ICD	11	under	the	name
  demoralisation	crisis,	i.e.	a	construct	that	features	hopelessness,	meaninglessness,	and	existential	distress	as	first	described	by	Frankl	in	the	1950s.[30][31]	Logotherapy	has	also	been	associated	with	psychosomatic	and	physiological	health	benefits.[32][33][34][35][36][37]	Besides	Logotherapy,	other	meaning-centered	psychotherapeutic	approaches
  such	as	positive	psychology	and	meaning	therapy	have	emerged.[38][39]	Paul	Wong's	meaning	therapy	attempts	to	translate	logotherapy	into	psychological	mechanisms,	integrating	cognitive	behavioral	therapy,	positive	psychotherapy	and	the	positive	psychology	research	on	meaning.[40][41]	Logotherapy	is	also	being	applied	in	the	field	of
  oncology[42][43]	and	palliative	care	(William	Breitbart).[44]	These	recent	developments	introduce	Viktor	Frankl's	logotherapy	to	a	new	generation	and	extend	its	impact	to	new	areas	of	research.[45]	Locations	A	number	of	logotherapeutic	institutes	have	opened	up	in	various	countries	around	the	world	and	include:	Viktor	Frankl	Institute	of
  Logotherapy	South	Africa[46]	The	Viktor	Frankl	Center	for	Logotherapy	in	Israel[47]	Japan	Logotherapist	Association[48]	Viktor	Frankl	Institute	Australia[49]	Viktor	Frankl	Zentrum	Wien[50]	Viktor	Frankl	Institute	of	Ireland[51]	Logotherapy	Institute	of	Finland[52]	Viktor	Frankl	Institute	of	Logotherapy	-	Prague,	Czech	Republic[53]	Viktor	Frankl
  Institute	of	Logotherapy	-	Abilene,	Texas[54]	Arizona	Institute	of	Logotherapy[55]	Canadian	Institute	of	Logotherapy	-	Ottawa,	Canada[56]	Sociedad	Mexicana	de	Análisis	Existencial	y	Logoterapia[57]	Fundacion	Argentina	de	Logoterapia	-	Buenos	Aires[58]	Associação	Brasileira	de	Logoterapia	e	Análise	Existencial	Frankliana	(SOBRAL)[59]	Viktor
  Frankl	Institute	-	Vienna,	Austria[60]	Viktor	Frankl	Institute	of	America[61]	See	also	Existential	therapy	Ikigai—similar	Japanese	concept	References	^	"Proper	palliative	care	makes	assisted	dying	unnecessary".	The	Economist.	Retrieved	2018-09-17.	^	a	b	c	d	Maria	Marshall;	Edward	Marshall	(2012).	Logotherapy	Revisited:	Review	of	the	Tenets	of
  Viktor	E.	Frankl's	Logotherapy.	Ottawa:	Ottawa	Institute	of	Logotherapy.	ISBN	978-1-4781-9377-7.	OCLC	1100192135.	Retrieved	16	February	2020.	^	a	b	c	d	Frankl,	Viktor	(1	June	2006).	Man's	Search	for	Meaning.	Beacon	Press.	ISBN	978-0-8070-1427-1.	Retrieved	8	May	2012.	^	Gordon	Allport,	from	the	Preface	to	Man's	Search	for	Meaning,	p.	xiv
  ^	"Logotherapy:	The	benefits	of	finding	meaning	in	life".	Medical	News	Today.	Retrieved	2018-09-17.	^	"About".	Viktor	Frankl	Institute	Vienna.	Retrieved	22	May	2012.	^	"About	Logotherapy".	Viktor	Frankl	Institute	of	Logotherapy.	Retrieved	22	May	2012.	^	a	b	c	Adler,	Nancy	(November	1997).	"Purpose	in	Life".	Psychosocial	workgroup.	MacArthur
  Foundation.	Retrieved	2011-11-03.	^	Dufton,	Brian	(Spring	1986).	"The	association	between	religiosity	and	the	Purpose-in-Life	test:	Does	it	reflect	purpose	or	satisfaction?".	Journal	of	Psychology	and	Theology.	Biola	University.	14	(1):	42–48.	doi:10.1177/009164718601400105.	S2CID	149288526.	^	Harlow,	Lisa	L.;	Newcomb,	Michael	D.;	Bentler,	P.
  M	(Sep	1987).	"Purpose	in	Life	Test	assessment	using	latent	variable	methods".	British	Journal	of	Clinical	Psychology.	26	(3):	235–236.	doi:10.1111/j.2044-8260.1987.tb01355.x.	PMID	3664045.	^	Crumbaugh,	James	C.	(July	1977).	"The	seeking	of	noetic	goals	test	(SONG):	A	complementary	scale	to	the	purpose	in	life	test	(PIL)".	Journal	of	Clinical
  Psychology.	Wiley.	33	(3):	900–907.	doi:10.1002/1097-4679(197707)33:33.0.CO;2-8.	PMID	893732.	^	a	b	c	d	e	f	g	h	Frankl,	Viktor	(12	October	1986).	The	Doctor	and	the	Soul:	From	Psychotherapy	to	Logotherapy.	Random	House	Digital,	Inc.	ISBN	978-0-394-74317-2.	Retrieved	17	May	2012.	^	1905-1997,	Frankl,	Viktor	E.	(Viktor	Emil)	(2014-06-24).
  The	will	to	meaning	:	foundations	and	applications	of	logotherapy	(Expanded	ed.).	New	York,	New	York.	ISBN	9781101664025.	OCLC	934802526.CS1	maint:	numeric	names:	authors	list	(link)	^	Frankl,	Viktor	(1	September	1988).	The	Will	to	Meaning:	Foundations	and	Applications	of	Logotherapy.	Meridian.	ISBN	978-0-452-01034-5.	Retrieved	17
  May	2012.	^	Sanders,	Tim	(27	October	2008).	"A	Chatterer's	Guide	to	Easing	Anxiety".	The	New	York	Times.	^	a	b	c	d	e	f	g	h	i	j	Boeree,	C.	George	(2006).	"Viktor	Frankl".	Shippensburg	University.	^	Zuehlke,	T.E.;	Watkins,	J.T.	(1977).	"Psychotherapy	with	Terminally	Ill	Patients".	Psychotherapy:	Theory,	Research	&	Practice.	14	(4):	403–410.
  doi:10.1037/h0087512.	^	Frankl,	Viktor	E..	The	Will	to	Meaning	(p.	94).	Penguin	Publishing	Group.	Kindle	Edition.	^	Rollo	May	(1969).	Existential	psychology.	Random	House.	p.	42.	Retrieved	21	May	2012.	(First	Edition	1961)	^	Bulka,	Reuven	P.	(Fall	1978).	"Is	Logotherapy	Authoritarian?".	Journal	of	Humanistic	Psychology.	18	(4):	45–54.
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  des	Antilles	françaises".	Bulletin	de	la	Société	Botanique	de	France.	86	(2):	175–177.	doi:10.1080/00378941.1939.10834168.	ISSN	0037-8941.	^	"Life	expectancy	at	birth:	women".	doi:10.1787/530655752103.	Cite	journal	requires	|journal=	(help)	^	Koizumi,	M.	(2008).	"Effect	of	having	a	sense	of	purpose	in	life	on	the	risk	of	death	from
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  (2014).	Meaning-centered	group	psychotherapy	for	patients	with	advanced	cancer:	A	treatment	manual.	New	York,	NY:	Oxford.	^	Breitbart,	W.	S.	&	Poppet,	S.	R.	(2014).	Individual	meaning-centered	psychotherapy	for	patients	with	advanced	cancer:	A	treatment	manual.	New	York,	NY:	Oxford.	^	Breitbart,	William;	Heller,	Karen	S.	(2003).	"Reframing
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  Africa	^	The	Viktor	Frankl	Center	for	Logotherapy	in	Israel	^	Japan	Logotherapist	Association	^	-	Viktor	Frankl	Institute	Australia	^	Viktor	Frankl	Zentrum	Wien	^	Viktor	Frankl	Institute	of	Ireland	^	Logotherapy	Institute	of	Finland	^	Viktor	Frankl	Institute	of	Logotherapy	-	Prague,	Czech	Republic	^	Viktor	Frankl	Institute	of	Logotherapy	-	Abilene,
  Texas	^	"Arizona	Institute	of	Logotherapy".	Archived	from	the	original	on	2017-10-24.	Retrieved	2018-03-11.	^	Canadian	Institute	of	Logotherapy	-	Ottawa,	Canada	^	-	Sociedad	Mexicana	de	Análisis	Existencial	y	Logoterapia	^	-	Fundacion	Argentina	de	Logoterapia	-	Buenos	Aires	^	-	Associação	Brasileira	de	Logoterapia	e	Análise	Existencial
  Frankliana,	Sao	Paulo	^	Viktor	Frankl	Institute	-	Vienna,	Austria	^	Viktor	Frankl	Institute	of	America	Bibliography	Frankl,	Viktor	Man's	Search	for	Meaning.	An	Introduction	to	Logotherapy,	Beacon	Press,	Boston,	MA,	2006.	ISBN	978-0-8070-1427-1	Frankl,	Viktor	(12	October	1986).	The	Doctor	and	the	Soul:	From	Psychotherapy	to	Logotherapy.
  Random	House	Digital,	Inc.	ISBN	978-0-394-74317-2.	Retrieved	17	May	2012.	Frankl,	Viktor	Psychotherapy	and	Existentialism.	Selected	Papers	on	Logotherapy,	Simon	&	Schuster,	New	York,	1967.	ISBN	0-671-20056-9	Frankl,	Viktor	The	Will	to	Meaning.	Foundations	and	Applications	of	Logotherapy,	New	American	Library,	New	York,	1988	ISBN	0-
  452-01034-9	Frankl,	Viktor	The	Unheard	Cry	for	Meaning.	Psychotherapy	and	Humanism,	Simon	&	Schuster,	New	York,	2011	ISBN	978-1-4516-6438-6	Frankl,	Viktor	On	the	Theory	and	Therapy	of	Mental	Disorders.	An	Introduction	to	Logotherapy	and	Existential	Analysis,	Brunner-Routledge,	London-New	York,	2004.	ISBN	0-415-95029-5	Frankl,
  Viktor	Viktor	Frankl	Recollections.	An	Autobiography,	Basic	Books,	Cambridge,	MA	2000.	ISBN	978-0-7382-0355-3.	Frankl,	Viktor	Man's	Search	for	Ultimate	Meaning.	Perseus	Book	Publishing,	New	York,	1997;	ISBN	978-0-7382-0354-6.	External	links	Viktor	Frankl	Institute	Vienna	Viktor	Frankl	Institute	of	America	Viktor	Frankl	Centre	Viktor	and	I
  (documentary)	Viktor	Frankl	Institute	of	Logotherapy	Viktor	Frankl	Institute	of	Logotherapy	in	Israel	Retrieved	from	"
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