I found Ann's book very informative, and consider it an excellent resource for teaching, especialliy in the domain of pastoral counseling and spiritual direction. Thanks Ann for such a succinct yet comprehensive work.
Gerry Grace M.DIV, MA.
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Viktor Frankl's Logotherapy: Meaning-Centered Counseling Kindle Edition
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Dr. Ann Graber's magnificent work presented here in the Second Edition on Viktor Frankl is a serious attempt to demonstrate the effectiveness and viability of the use of existential analysis (logotherapy) and meaning centered counseling. Dr. Graber has poignantly demonstrated that existential analysis can be both scientifically sound and theologically grounded. Unlike the other Viennese schools of depth psychology, Frankl centers his work in the spiritual vitality of the human soul wherein is located the origin and destiny of all emotional healing.
- LanguageEnglish
- Publication dateSept. 21 2004
- File size1490 KB
Product details
- ASIN : B004477WTW
- Publisher : Wyndham Hall Press; 2nd edition (Sept. 21 2004)
- Language : English
- File size : 1490 KB
- Text-to-Speech : Enabled
- Screen Reader : Supported
- Enhanced typesetting : Enabled
- X-Ray : Not Enabled
- Word Wise : Enabled
- Sticky notes : On Kindle Scribe
- Print length : 207 pages
- Page numbers source ISBN : 1556053649
- Best Sellers Rank: #811,729 in Kindle Store (See Top 100 in Kindle Store)
- #38 in Logotherapy
- #164 in History of Psychology (Kindle Store)
- #597 in History of Psychology (Books)
- Customer Reviews:
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Paul M. Dubuc
4.0 out of 5 stars
More psychological than pastoral
Reviewed in the United States 🇺🇸 on April 10, 2011Verified Purchase
This book is an excellent overview of the background, influential ideas and applications of Dr. Victor Frankl's logotherapy, a school of psychology that advances beyond Freud's "will to pleasure" and Adler's "will to power" to posit the "will to meaning" as the most basic human desire. I was eager to read this book in view of its underlying thesis that logotherapy is the "method of choice in ecumenical pastoral psychology". I strongly agree with that thesis. More than any other school of psychology, Frankl's logotherapy seems to take seriously the importance of religion and spirituality to our psychological well being. Yet, I was a little disappointed by Dr. Graber's approach. She seems to want to make logotherapists out of pastoral psychologists more than to help them apply logotherapy in their own work.
There is very little in the way of theological insight applied to logotherapy in this book. Instead of applying the insights of her own religious tradition to the practice of pastoral psychology, she seems more concerned that the practice of that profession be "universally applicable" (pp. 54-5). She says in several places that logotherapy appeals to people of all religious persuasions and to those who have no religion. I understand Frankl's desire and need to keep religion separate from his contributions to the field of psychiatry in order to preserve their scientific credentials. But why should pastoral psychologists need, or want, to do that? The desire for universal applicability seems a little misplaced in a pastoral profession, especially for those whose religion already makes universally applicable claims. For Graber the term "ecumenical" seems to imply universalism. Quoting Huston Smith, in part, she says that, "We need to keep in mind that every person has a spiritual core and that there are 'many paths to the same summit' (quoting Smith). Some paths are religious, some are non-religious; some theistic in their orientation, some are non-theistic in their understanding of the Source of Being. The therapeutic process will take on a hopeful note when this presupposition that spirituality is central, and the particular religion of a client is incidental, is remembered" (Graber p. 52). I agree that people are spiritual beings with a common need for transcendence, but this doesn't mean that they end up in the same place in their pursuit of meaning. Later, Graber quotes Joseph Fabry to say that, "According to logotherapy, sickness can originate in our noos; but unlike our body and psyche, the noos, our spirit, can never become sick" (p. 76). Some religions teach otherwise and I wonder if Frankl himself wouldn't disagree with this statement having spent three years in Nazi concentration camps.
Throughout the book it seems evident to this reader that logotherapy works well within the Judeo-Christian religious worldview but the author's claim that it appeals also to atheists and agnostics seems expected be taken for granted. Graber acknowledges the influence of existentialist philosophers Søren Kierkegaard and Friedrich Nietzsche on Frankl (p. 33) but sidesteps the fact that these two men worked from very different premises (those of Christianity vs. atheism) and came to very different conclusions about man's search for ultimate meaning (the need for radical religious reform vs. nihilism). How can logotherapists maintain that "tragic optimism" is inherent in the human condition (p. 126) and that pessimism is not (the strong preference of many for optimism notwithstanding)? Does self-transcendence (p. 80) have any meaning in itself without a transcendent God to support the ultimate meaning it seeks? There are many answers to theological and philosophical questions that seem to be assumed by logotherapy. That, in itself, seems to imply that the science of logotherapy doesn't stand on its own. Its compatibility with, and acceptance of, the importance of religion goes deep.
I highly recommend this book for its very organized and readable presentation of Frankl's logotherapy, its interesting case studies, and very useful glossary of terms. It's no substitute for reading Frankl's books, of course, but but it's a very good distillation of his important ideas and a good introduction to his work. Dr. Graber makes a very good case for the effectiveness of logotherapy in soul care. Those who want to use it in pastoral care are well advised to do so but they will have to make their own way, or look elsewhere for help, in finding a theological basis for doing so within their own faith tradition.
There is very little in the way of theological insight applied to logotherapy in this book. Instead of applying the insights of her own religious tradition to the practice of pastoral psychology, she seems more concerned that the practice of that profession be "universally applicable" (pp. 54-5). She says in several places that logotherapy appeals to people of all religious persuasions and to those who have no religion. I understand Frankl's desire and need to keep religion separate from his contributions to the field of psychiatry in order to preserve their scientific credentials. But why should pastoral psychologists need, or want, to do that? The desire for universal applicability seems a little misplaced in a pastoral profession, especially for those whose religion already makes universally applicable claims. For Graber the term "ecumenical" seems to imply universalism. Quoting Huston Smith, in part, she says that, "We need to keep in mind that every person has a spiritual core and that there are 'many paths to the same summit' (quoting Smith). Some paths are religious, some are non-religious; some theistic in their orientation, some are non-theistic in their understanding of the Source of Being. The therapeutic process will take on a hopeful note when this presupposition that spirituality is central, and the particular religion of a client is incidental, is remembered" (Graber p. 52). I agree that people are spiritual beings with a common need for transcendence, but this doesn't mean that they end up in the same place in their pursuit of meaning. Later, Graber quotes Joseph Fabry to say that, "According to logotherapy, sickness can originate in our noos; but unlike our body and psyche, the noos, our spirit, can never become sick" (p. 76). Some religions teach otherwise and I wonder if Frankl himself wouldn't disagree with this statement having spent three years in Nazi concentration camps.
Throughout the book it seems evident to this reader that logotherapy works well within the Judeo-Christian religious worldview but the author's claim that it appeals also to atheists and agnostics seems expected be taken for granted. Graber acknowledges the influence of existentialist philosophers Søren Kierkegaard and Friedrich Nietzsche on Frankl (p. 33) but sidesteps the fact that these two men worked from very different premises (those of Christianity vs. atheism) and came to very different conclusions about man's search for ultimate meaning (the need for radical religious reform vs. nihilism). How can logotherapists maintain that "tragic optimism" is inherent in the human condition (p. 126) and that pessimism is not (the strong preference of many for optimism notwithstanding)? Does self-transcendence (p. 80) have any meaning in itself without a transcendent God to support the ultimate meaning it seeks? There are many answers to theological and philosophical questions that seem to be assumed by logotherapy. That, in itself, seems to imply that the science of logotherapy doesn't stand on its own. Its compatibility with, and acceptance of, the importance of religion goes deep.
I highly recommend this book for its very organized and readable presentation of Frankl's logotherapy, its interesting case studies, and very useful glossary of terms. It's no substitute for reading Frankl's books, of course, but but it's a very good distillation of his important ideas and a good introduction to his work. Dr. Graber makes a very good case for the effectiveness of logotherapy in soul care. Those who want to use it in pastoral care are well advised to do so but they will have to make their own way, or look elsewhere for help, in finding a theological basis for doing so within their own faith tradition.
9 people found this helpful
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Zeev Crombie
5.0 out of 5 stars
Great book on Logotheraphy
Reviewed in the United States 🇺🇸 on April 27, 2020Verified Purchase
This is a very clear and readable book that explains Logotheraphy In an easy way. I would recommend this book to any one that is interested in this subject.
2 people found this helpful
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Ann V. Graber, PhD
5.0 out of 5 stars
This is the book we've been waiting for
Reviewed in the United States 🇺🇸 on June 22, 2004Verified Purchase
A "primer" for Existential Analysis and Logotherapy, the book begins with a historical overview of the birthplace of psychotheray, and positions Franklian theory in the context of psychology, philosophy and religion. Only someone thoroughly familiar with the subject matter could describe Frankl's meaning-centered interventions succinctly and follow up with clear examples of its application. Here in Finland the book has received such enthusiastic acclaim that we are translating it so all of our students of Existential Analysis and Logotherapy and association members can read it. Ann Graber's book on Viktor Frankl's Logotherapy will be a fantastic resource to accompany the materials by Frankl that are available in our language. Irmeli Sjolie, Finland
5 people found this helpful
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Bill Mullener
5.0 out of 5 stars
Logotherapy Explained
Reviewed in the United States 🇺🇸 on October 29, 2012Verified Purchase
Dr. Graber has penned a masterpiece! From her explanation of the three schools of Viennese psychology, to the chapter on pastoral counseling, she has been able to take the mystery out of Logotherapy. It is written in a clear, concise, manner that seems more like a non-fiction novel than a textbook. Personally, I am two-thirds of the way toward an Associate in Logotherapy, with the goal of becoming a Diplomate. I have found Logotherapy to be especially helpful in dealing with clients with substance abuse issues, as well as Veterans with PTSD and/or other issues. Her chapter on interventions was especially useful. As a Christian Counselor, I highly recommend this book to anyone interested in expanding their treatment modalities to help others.
One person found this helpful
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