140 Man's Search for Meaning
view of the human potential which at its best always allows
for: (1) turning suffering into a human achievement and
accomplishment; (2) deriving from guilt the opportunity
to change oneself for the better; and (3) deriving from life's
transitoriness an incentive to take responsible action.
It must be kept in mind, however, that optimism is not
anything to be commanded or ordered. One cannot even
force oneself to be optimistic indiscriminately, against all
odds, against all hope. And what is true for hope is also
true for the other two components of the triad inasmuch as
faith and love cannot be commanded or ordered either.
To the European, it is a characteristic of the American
culture that, again and again, one is commanded and or
dered to "be happy." But happiness cannot be pursued; it
must ensue. One must have a reason to "be happy." Once
the reason is found, however, one becomes happy automati
cally. As we see, a human being is not one in pursuit of
happiness but rather in search of a reason to become happy,
last but not least, through actualizing the potential meaning
inherent and dormant in a given situation.
This need for a reason is similar in another specifically
human phenomenon—laughter. If you want anyone to
laugh you have to provide him with a reason, e.g., you have
to tell him a joke. In no way is it possible to evoke real
laughter by urging him, or having him urge himself, to
laugh. Doing so would be the same as urging people posed
in front of a camera to say "cheese," only to find that in the
finished photographs their faces are frozen in artificial
smiles.
In logotherapy, such a behavior pattern is called "hyper-
intention." It plays an important role in the causation of
sexual neurosis, be it frigidity or impotence. The more a
patient, instead of forgetting himself through giving him
self, directly strives for orgasm, i.e., sexual pleasure, the
more this pursuit of sexual pleasure becomes self-defeating.
The Case for a Tragic Optimism 141
Indeed, what is called "the pleasure principle" is, rather, a
fun-spoiler.
Once an individual's search for a meaning is successful, it
not only renders him happy but also gives him the capabil
ity to cope with suffering. And what happens if one's grop
ing for a meaning has been in vain? This may well result in
a fatal condition. Let us recall, for instance, what some
times happened in extreme situations such as prisoner-of-
war camps or concentration camps. In the first, as I was told
by American soldiers, a behavior pattern crystallized to
which they referred as "give-up-itis." In the concentration
camps, this behavior was paralleled by those who one morn
ing, at five, refused to get up and go to work and instead
stayed in the hut, on the straw wet with urine and feces.
Nothing—neither warnings nor threats—could induce
them to change their minds. And then something typical
occurred: they took out a cigarette from deep down in a
pocket where they had hidden it and started smoking. At
that moment we knew that for the next forty-eight hours or
so we would watch them dying. Meaning orientation had
subsided, and consequently the seeking of immediate plea
sure had taken over.
Is this not reminiscent of another parallel, a parallel that
confronts us day by day? I think of those youngsters who,
on a worldwide scale, refer to themselves as the "no future"
generation. To be sure, it is not just a cigarette to which
they resort; it is drugs.
In fact, the drug scene is one aspect of a more general
mass phenomenon, namely the feeling of meaninglessness
resulting from a frustration of our existential needs which
in turn has become a universal phenomenon in our indus
trial societies. Today it is not only logotherapists who claim
that the feeling of meaninglessness plays an ever increasing
role in the etiology of neurosis. As Irvin D. Yalom of Stan
ford University states in Existential Psychotherapy: "Of
142 Man's Search
for Meaning
forty consecutive patients applying for therapy at a psychi
atric outpatient clinic . . . twelve (30 percent) had some
major problem involving meaning (as adjudged from self-
ratings, therapists, or independent judges)."
1
Thousands of
miles east of Palo Alto, the situation differs only by 1 per
cent; the most recent pertinent statistics indicate that in
Vienna, 29 percent of the population complain that mean
ing is missing from their lives.
As to the causation of the feeling of meaninglessness, one
may say, albeit in an oversimplifying vein, that people have
enough to live by but nothing to live for; they have the
means but no meaning. To be sure, some do not even have
the means. In particular, I think of the mass of people who
are today unemployed. Fifty years ago, I published a study
2
devoted to a specific type of depression I had diagnosed in
cases of young patients suffering from what I called "un
employment neurosis." And I could show that this neurosis
really originated in a twofold erroneous identification:
being jobless was equated with being useless, and being
useless was equated with having a meaningless life. Con
sequently, whenever I succeeded in persuading the patients
to volunteer in youth organizations, adult education, public
libraries and the like—in other words, as soon as they could
fill their abundant free time with some sort of unpaid but
meaningful activity—their depression disappeared although
their economic situation had not changed and their hunger
was the same. The truth is that man does not live by
welfare alone.
Along with unemployment neurosis, which is triggered
by an individual's socioeconomic situation, there are other
types of depression which are traceable back to psycho-
23Basic Books, New York, 1980, p. 448.
24"Wirtschaftskrise und Seelenleben vom Standpunkt des Jugend-
beraters," Sozialdrztliche Rundschau, Vol. 4 (1933), pp. 43-46.
The Case for a Tragic Optimism 143
dynamic or biochemical conditions, whichever the case may
be. Accordingly, psychotherapy and pharmacotherapy are
indicated respectively. Insofar as the feeling of meaningless-
ness is concerned, however, we should not overlook and
forget that, per se, it is not a matter of pathology; rather
than being the sign and symptom of a neurosis, it is, I
would say, the proof of one's humanness. But although it
is not caused by anything pathological, it may well cause a
pathological reaction; in other words, it is potentially
pathogenic. Just consider the mass neurotic syndrome so
pervasive in the young generation: there is ample empirical
evidence that the three facets of this syndrome—depression,
aggression, addiction—are due to what is called in logo-
therapy "the existential vacuum," a feeling of emptiness
and meaninglessness.
It goes without saying that not each and every case of
depression is to be traced back to a feeling of meaningless
ness, nor does suicide—in which depression sometimes
eventuates—always result from an existential vacuum. But
even if each and every case of suicide had not been under
taken out of a feeling of meaninglessness, it may well be
that an individual's impulse to take his life would have
been overcome had he been aware of some meaning and
purpose worth living for.
If, thus, a strong meaning orientation plays a decisive role
in the prevention of suicide, what about intervention in
cases in which there is a suicide risk? As a young doctor I
spent four years in Austria's largest state hospital where I
was in charge of the pavilion in which severely depressed
patients were accommodated—most of them having been
admitted after a suicide attempt. I once calculated that I
must have explored twelve thousand patients during those
four years. What accumulated was quite a store of experi
ence from which I still draw whenever I am confronted