Existential Psychotherapy
Irvin D. YalomExistential Psychotherapy Gönderileri
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The question of meaning in life is, as the Buddha taught, not edifying. One must immerse oneself in the river of life and let the question drift away.
Imagine a happy group of morons who are engaged in work. They are carrying bricks in an open field. As soon as they have stacked all the bricks at one end of the field, they proceed to transport them to the opposite end. This continues without stop and everyday of every year they are busy doing the same thing. One day one of the morons stops long enough to ask himself what he is doing. He wonders what purpose there is in carrying the bricks. And from that instant on he is not quite as con- tent with his occupation as he had been before.
I am the moron who wonders why he is carrying the bricks.
For example, though Schopenhaurer concluded that nothing matters, "nothing is worth our striving," many things mattered to him. It mattered to him to convince others that things did not matter; it mattered to him to oppose a Hegelian system of thought, to continue writing actively until the end of his life, to philosophize rather than to commit suicide.
… there are logical inconsistencies in the argument that the nebula's-eye view must lead to Schopenhauer's position that ''nothing matters, and since nothing matters, life is not worth living." For one thing, if nothing matters, it should not matter that nothing matters.
From this vantage point, which philosophers refer to as the "galactic" or the "nebula's-eye" view (or the "cosmic" or "global" perspective , we and our fellow creatures seem trivial and foolish. We become only one of countless life forms. Life's activities seem absurd. The rich, experienced moments are lost in the great expanse of time. We sense that we are microscopic specks, and that all of life consumes but a flick of cosmic time.
He takes issue with Sartre's position that one of the burdens of being free is that one must invent meaning. Throughout his writing Frankl asserts: "Meaning is something to be found rather than given. Man cannot invent it but must discover it." Frankl's position is basically religious and rests on the assumption that there is a God who has ordained a meaning for each of us to discover and fulfill.
It is evident that we crave meaning and are uncomfortable in its absence.
We have time, too much time, to ask disturbing questions.
What the human being needs, Frankl says, "is not a tensionless state but rather a striving and struggling for some goal worthy of him."
Beethoven said explicitly that his art kept him from suicide.