Man's Search for Ultimate Meaning focuses on Dr. Frankl's crucial findings that illustrate our sometimes unconscious desire to get hold of an ultimate meaning of life - whether it comes from a religious source or other venue of inspiration or influence. This is a very relevant topic, especially in light of that pervasive feeling of meaninglessness undercutting the ideas and ambitions of contemporary society. Whether it is the adolescent suffering from insecurity and doubt or the elderly person fearing isolation and neglect, a desperate sense of hopelessness and vulnerability plagues our culture. Dr. Frankl brilliantly demonstrates that it is possible for mankind to find, and actualize, profound meaning in his or her daily life. In this context, Frankl speaks of a "will to meaning" as a central motivating force, and presents specific evidence that life can offer meaning in each and every situation. For even those who have to shoulder the burden of personal guilt, or to face the force of inescapable suffering, still have, in principle, a unique opportunity to turn a predicament into an achievement - in other words, to turn personal tragedy into human triumph. Man's Search for Ultimate Meaning confesses that this search for meaning can also lead to nefarious ends such as unhealthy nationalism, obsessive jealousies, ethnic hatred, or a compulsive work ethic. Dr. Frankl believes that tolerance and a realization of our infinite possibilities throughout our finite existence will ensure a path to a fulfilling existence.
These nine essays comprise a kind of sequel to the author's famous foundation work of ``logotherapy,'' Man's Search for Meaning, with a focus on a person's spiritual rather than existential striving. Vienna-based psychiatrist and neurologist Frankl, the author of 31 books, makes some profound observations about the nature of religiosity, awareness of which he believes must be incorporated into psychology. For example, he says that humans have a ``spiritual unconscious,'' that each person has a latent intuition and yearning for the transcendent, and that this is often activated when a person must deal with the ``tragic triad--pain, guilt and death.'' Unfortunately, Frankl's prose never quite brings his important subject to life; it's too academic, with a dearth of vivid anecdotal material or case studies. And it sometimes lapses into Latinisms and abstruse formulations, as in his reference to ``pre-reflective ontological self-understanding,'' when what Frankl really means is ``the wisdom of the heart.'' As important, the author's notion of the transcendent is so broad as to be almost meaningless; thus, he defines God as ``the partner of our most intimate soliloquies,'' a definition that seems to involve a kind of theological sophistry which has little if anything to say about a person's responsibility to others. At the same time, Frankl's notion of faith is black and white; he states, ``I personally think that either belief in God is unconditional or is not belief at all. If it is unconditional, it will stand and face the fact that six million died in the Nazi holocaust,'' as if belief could never coexist with doubt, as if any theology could ``stand and face'' the shattering reality of mechanistic mass murder. Frankl's question about ultimate meaning and a few of his observations are profound, yet much else in this sometimes rambling book disappointingly stops at the surface. -- Copyright ©1997, Kirkus Associates, LP. All rights reserved.
