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When Man's Search for Meaning was first published in , it was hailed by Carl Rogers as "one of the outstanding contributions to psychological thought in the last fifty years.

Man's Search for Meaning--at once a memoir, a self-help book, and a psychology manual-is the story of psychiatrist Viktor Frankl's struggle for survival during his three years in Auschwitz and other Nazi concentration camps. Yet rather than "a tale concerned with the great horrors," Frankl focuses in on the "hard fight for existence" waged by "the great army of unknown and unrecorded.

In these inspired pages, he asserts that the "the will to meaning" is the basic motivation for human life. This simple and yet profound statement became the basis of his psychological theory, logotherapy, and forever changed the way we understand our humanity in the face of suffering.

As Nietzsche put it, "He who has a why to live for can bear almost any how. Score: 4. This book was published with two different covers. Customers will be shipped one of the two at random.

Score: 3. In this book, he goes more deeply into the ways of thinking that enabled him to survive imprisonment in a concentration camp and to find meaning in life in spite of all the odds. He expands upon his groundbreaking ideas and searches for answers about life, death, faith and suffering. Believing that there is much more to our existence than meets the eye, he says: 'No one will be able to make us believe that man is a sublimated animal once we can show that within him there is a repressed angel.

He explains how we can create meaning for ourselves and, ultimately, he reveals how life has more to offer us than we could ever imagine. Much more than a discussion of machismo, the text challenges the stereotypes of the Latin male and in their place paints a portrait of rapidly changing gend. This work is in the public domain in the United States of America, and possibly other nations.

In effect, the consolation Paul offers, sincere as it may be, also serves as a means of persuasion to elicit a change in behavior in the church at Philippi. Oxy ; Phalaris, Ep. Clarendon: Oxford, , , D diss. Ancient consolers were not harsh and unsympathetic; however, they might, out of concern for the grieving, issue a stern rebuke. Let me give you a scolding instead! Sources of ancient consolation are conveniently listed in Holloway,43 Gregg,44 and Scourfield.

The primary means of consolation in the ancient world were words, visits, and gifts. Just as people who sometimes visit their grieving friends do harm rather than good, proper words might bring true help. Important essays on consolation are Seneca: Polyb. Otto Hense; Berlin: Berolini and Weidmannos, , 3. See Gregg, Consolation Philosophy, He wrote a consolation essay in the form of an epistle to an otherwise unknown Hippocles who had lost his children Ps. It was a sort of public fountain for quotes on the subject, the chief contribution of which was his insistence in contrast with typical approaches of Cleanthes, Chrysippus, Cyrenaics, the Peripatetics, and Epicureans that grief should not be suppressed.

Unfortunately, only fragments of Crantor exist in quotes scattered in various authors. Attempts at a reconstruction have not been entirely successful. It is no longer extant, but much of its substance is repeated in books 1 and 3 of the Tusculan Disputations 1.

See Holloway, Consolation, Because of differences among various philosophical persuasions concerning the nature of the soul, the doctrines of good and evil and the passions, each philosophical school developed a distinct approach to consolation.

He seems to have meant 51 Ibid. Accordingly, Ps. This was a favorite approach to lesser misfortunes such as poverty and exile Seneca, Helv. The principal assumptions behind this topos were that the soul is wholly rational; the only real evil is vice and the only real good is virtue. The passions are derived from erroneous judgments of good and evil and have no place in the rational soul.

It also resulted from assumptions concerning the nature of the soul. For the Peripatetics,57 the soul was composed of both rational and irrational elements. Good and evil were not limited to virtue and vice but included conventional wisdom concerning objects of sense, as long as these were not considered too important. Moderation in all things was the Peripatetic watchword.

Cicero also commented on the Epicurean approach to consolation. Epicurus took conventional forms of evil at face value; however, he taught that since pain was evil, death could not be an 56 This was the view of the academic Crantor, according to Gregg, Consolation Philosophy, , and Holloway, Consolation, See also Ps-Plut.

He distinguished unnatural desires, which were the product of empty opinion, and natural desires, which were the product of physical needs. He taught his disciples not to cultivate unnatural desires, and he also held that certain pleasures should be avoided because they brought pain. On the other hand, certain pains brought lasting pleasure and should be embraced.

The Cyrenaic theory held that it was the shock and unexpectedness of evils that produced irrational grief. While Cicero did not see preparation as a complete solution, he did agree that shock and surprise increased grief Tusc.

The Stoic Chrysippus argued that people usually experienced excessive grief because they erroneously thought it their duty to grieve in honor of the dead. The Stoic Chrysippus was the successor of Cleanthes with whom he agreed concerning the nature of the soul. Yet, he argued that the immediate cause of grief in the common man was the idea that grief itself was a duty and did honor to the dead.

Consolatory topoi found their way into various kinds of literature. In his second treatise On the Special Laws, under the heading of the Sabbath command, he notes the kind of joy that results from the practice of virtue among the philosophers of the nations: All who practice wisdom, either in Grecian or barbarian lands, and live a blameless and irreproachable life.

This passage illustrates the relationship between the adiaphora and the joy topos. Life and death, health and disease, pleasure and pain, beauty and ugliness, strength and weakness, wealth and poverty, good reputation and bad, noble birth and low birth, and the like do not matter. Joy was the characteristic emotion of the sage because he was able to assign proper value to things that did not matter and thus was not distressed when they were missing.

On the other hand, joy was also characteristic of the sage because he was able to direct his mind away from indifferent things altogether to what were true goods: the virtues. Paul uses joy in the second sense when he calls the Philippians away from what does not matter to what does providing them with the example of rejoicing despite imprisonment and the rivalry grieving over the misfortune of her son.

Seneca pointed out that the typical consolations did not provide any models for him to follow in this case; also Ep. The principal exegetical problems facing scholars in reading Philippians concern the coherence and unity of the epistle. What, if any, is the logical connection between the personal information in and the exhortations in ? How does Philippians relate to the rest of the epistle? How do the various themes joy, unity, disunity, sorrow, finances, friendship, humility, fellowship, prison, citizenship, righteousness, Judaism relate to one another?

The discourse analysis that follows will show that these problems can be resolved by an appropriate comparison with the consolatory literature of the period. Procedures and Definitions Katherine Callow69 offers a fresh approach to discourse analysis grounded in a cognitive approach to textual meaning and analysis. People mean things, not words. The explanation that follows is an introduction to the terminology used in the study.

The topic is indicated in the table caption. In the paragraph pattern structure box, diagrams trace the textual structure. This passage is an expressive propositional72 cluster. In order to attain greater certainty, more attention would have to be given to the constituent parts of the topoi in both groups of literature in order to determine whether the same complexes of ideas occur in each.

The elimination or modification by the New Testament writers of standard parts of a topos would be especially significant. Equally important is the need to determine the function to which the topos is put by a writer.

Of course, this is not the only referential relationship possible for these two propositions. Presentational relations75 emerge from the purposes of the sender and the cognitive relationships between sender, message, and receiver.

Presentational relations include equivalence, classification, amplification, comparisons, monitoring, and other ways the communicator or writer attempts to ensure his message will be understood.

As with any historical-critical approach to ancient texts, a discourse analysis of a letter must work in the context of social history to recover the assumptions operative in the epistolary situation.

A topic is an inferential and linguistic phenomenon comprised of a set of known assumptions shared with communicator and audience that a given culture configures in particular ways. It is also an intertextual category, since communicators use 74 Throughout the thesis, I have consulted and often adapted the configuration diagrams provided in Banker, Philippians.

Without one-to-one correspondence with surface-structure signals, how are we to identify a topic? Topoi bring certain pre-determined assumptions, vocabulary, or conceptual, and structural schemas to bear on the composition of a message, but they do not absolutely determine the outcome.

Theme develops a topic according to the purposes of the communicator. In other words, it is the framework of the developing point in any configuration. Thematic material is crucial and the author could not achieve his purpose without it. Supportive material, while important, could conceivably be omitted from a discourse without altering the main point or incapacitating the strategy of the communicator. It is signaled by direct address, verbal, substantival, and pronominal forms.

Participant reference is an important structural cue accompanying shifts in topic and theme in which assumptions about the persons spoken to or about in the communication account for linguistic changes. Changes in participant reference, therefore, are an important phenomenon, which may confirm assumptions about the structure of communication.

The analyst must learn the appropriate signals of a given language and culture which signal that topic. The words and other linguistic phenomena used as transition markers, however, are multifunctional and only used secondarily as transition markers. First, they may be instructive or thematic, explicitly indicating the theme of a text or providing instructions to the reader about the theme. The implication of this definition is that transition markers signal varying degrees of prominence.

However, levels of prominence do not necessarily attach to any specific discourse markers.