Aether theories

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In physicsaether theories (also known as ether theories) propose the existence of a medium, a space-filling substance or field, thought to be necessary as a transmission medium for the propagation of electromagnetic or gravitational forces. Since the development of special relativity, theories using a substantial aether fell out of use in modern physics, and are now joined by more abstract models.[1]
This early modern aether has little in common with the aether of classical elements from which the name was borrowed. The assorted theories embody the various conceptions of this medium and substance.

Pilot waves[edit]

Louis de Broglie stated, "Any particle, ever isolated, has to be imagined as in continuous "energetic contact" with a hidden medium."[2][3]

Conjectures and proposals[edit]

According to the philosophical point of view of Einstein, Dirac, Bell, Polyakov, ’t Hooft, Laughlin, de Broglie, Maxwell, Newton and other theorists, there might be a medium with physical properties filling 'empty' space, an aether, enabling the observed physical processes.
Albert Einstein in 1894 or 1895: "The velocity of a wave is proportional to the square root of the elastic forces which cause [its] propagation, and inversely proportional to the mass of the aether moved by these forces."[4]
Albert Einstein in 1920: "We may say that according to the general theory of relativity space is endowed with physical qualities; in this sense, therefore, there exists an Aether. According to the general theory of relativity space without Aether is unthinkable; for in such space there not only would be no propagation of light, but also no possibility of existence for standards of space and time (measuring-rods and clocks), nor therefore any space-time intervals in the physical sense. But this Aether may not be thought of as endowed with the quality characteristic of ponderable media, as consisting of parts which may be tracked through time. The idea of motion may not be applied to it."[5]
Paul Dirac wrote in 1951:[6] "Physical knowledge has advanced much since 1905, notably by the arrival of quantum mechanics, and the situation [about the scientific plausibility of Aether] has again changed. If one examines the question in the light of present-day knowledge, one finds that the Aether is no longer ruled out by relativity, and good reasons can now be advanced for postulating an Aether ... We have now the velocity at all points of space-time, playing a fundamental part in electrodynamics. It is natural to regard it as the velocity of some real physical thing. Thus with the new theory of electrodynamics [vacuum filled with virtual particles] we are rather forced to have an Aether".
John Bell in 1986, interviewed by Paul Davies in "The Ghost in the Atom" has suggested that an Aether theory might help resolve the EPR paradox by allowing a reference frame in which signals go faster than light. He suggests Lorentz contraction is perfectly coherent, not inconsistent with relativity, and could produce an aether theory perfectly consistent with the Michelson-Morley experiment. Bell suggests the aether was wrongly rejected on purely philosophical grounds: "what is unobservable does not exist" [p. 49]. Einstein found the non-aether theory simpler and more elegant, but Bell suggests that doesn't rule it out. Besides the arguments based on his interpretation of quantum mechanics, Bell also suggests resurrecting the aether because it is a useful pedagogical device. That is, many problems are solved more easily by imagining the existence of an aether.[citation needed]
Einstein remarked "God does not play dice with the Universe". And those agreeing with him are looking for a classical, deterministic aether theory that would imply quantum-mechanical predictions as a statistical approximation, a hidden variable theory. In particular, Gerard 't Hooft[7] conjectured that: "We should not forget that quantum mechanics does not really describe what kind of dynamical phenomena are actually going on, but rather gives us probabilistic results. To me, it seems extremely plausible that any reasonable theory for the dynamics at the Planck scale would lead to processes that are so complicated to describe, that one should expect apparently stochastic fluctuations in any approximation theory describing the effects of all of this at much larger scales. It seems quite reasonable first to try a classical, deterministic theory for the Planck domain. One might speculate then that what we call quantum mechanics today, may be nothing else than an ingenious technique to handle this dynamics statistically." In their paper Blasone, Jizba and Kleinert "have attempted to substantiate the recent proposal of G. ’t Hooft in which quantum theory is viewed as not a complete field theory, but is in fact an emergent phenomenon arising from a deeper level of dynamics. The underlying dynamics are taken to be classical mechanics with singular Lagrangians supplied with an appropriate information loss condition. With plausible assumptions about the actual nature of the constraint dynamics, quantum theory is shown to emerge when the classical Dirac-Bergmann algorithm for constrained dynamics is applied to the classical path integral [...]."[8]
Louis de Broglie, "If a hidden sub-quantum medium is assumed, knowledge of its nature would seem desirable. It certainly is of quite complex character. It could not serve as a universal reference medium, as this would be contrary to relativity theory."[2]
In 1982, Ioan-Iovitz Popescu, a Romanian physicist, wrote that the aether is "a form of existence of the matter, but it differs qualitatively from the common (atomic and molecular) substance or radiation (photons)". The fluid aether is "governed by the principle of inertia and its presence produces a modification of the space-time geometry".[9] Built upon Le Sage's ultra-mundane corpuscles, Popescu's theory posits a finite Universe "filled with some particles of exceedingly small mass, traveling chaotically at speed of light" and material bodies "made up of such particles called etherons".[10]
Sid Deutsch, a professor of electrical engineering and bioengineerig, conjectures that a "spherical, spinning" aether particle must exist in order "to carry electromagnetic waves" and derives its diameter and mass using the density of dark matter.[11]
degenerate Fermi fluid model, "composed primarily of electrons and positrons" that has the consequence of a speed of light decreasing "with time on the scale of the age of the universe" was proposed by Allen Rothwarf.[12] In a cosmological extension the model was "extended to predict a decelerating expansion of the universe".[13]

Non-standard interpretations in modern physics[edit]

General relativity[edit]

Einstein sometimes used the word aether for the gravitational field within general relativity, but this terminology never gained widespread support.[14]
We may say that according to the general theory of relativity space is endowed with physical qualities; in this sense, therefore, there exists an aether. According to the general theory of relativity space without aether is unthinkable; for in such space there not only would be no propagation of light, but also no possibility of existence for standards of space and time (measuring-rods and clocks), nor therefore any space-time intervals in the physical sense. But this aether may not be thought of as endowed with the quality characteristic of ponderable media, as consisting of parts which may be tracked through time. The idea of motion may not be applied to it.[15]

Quantum vacuum[edit]

Quantum mechanics can be used to describe spacetime as being non-empty at extremely small scales, fluctuating and generating particle pairs that appear and disappear incredibly quickly. It has been suggested by some such as Paul Dirac[6] that this quantum vacuum may be the equivalent in modern physics of a particulate aether. However, Dirac's aether hypothesis was motivated by his dissatisfaction with quantum electrodynamics, and it never gained support from the mainstream scientific community.[16]
Robert B. Laughlin, Nobel Laureate in Physics, endowed chair in physics, Stanford University, had this to say about ether in contemporary theoretical physics:
It is ironic that Einstein's most creative work, the general theory of relativity, should boil down to conceptualizing space as a medium when his original premise [in special relativity] was that no such medium existed [..] The word 'ether' has extremely negative connotations in theoretical physics because of its past association with opposition to relativity. This is unfortunate because, stripped of these connotations, it rather nicely captures the way most physicists actually think about the vacuum. . . . Relativity actually says nothing about the existence or nonexistence of matter pervading the universe, only that any such matter must have relativistic symmetry. [..] It turns out that such matter exists. About the time relativity was becoming accepted, studies of radioactivity began showing that the empty vacuum of space had spectroscopic structure similar to that of ordinary quantum solids and fluids. Subsequent studies with large particle accelerators have now led us to understand that space is more like a piece of window glass than ideal Newtonian emptiness. It is filled with 'stuff' that is normally transparent but can be made visible by hitting it sufficiently hard to knock out a part. The modern concept of the vacuum of space, confirmed every day by experiment, is a relativistic ether. But we do not call it this because it is taboo.[17]

Historical models[edit]

Luminiferous aether[edit]

Isaac Newton suggests the existence of an aether in the Third Book of Opticks (1st ed. 1704; 2nd ed. 1718): "Doth not this aethereal medium in passing out of water, glass, crystal, and other compact and dense bodies in empty spaces, grow denser and denser by degrees, and by that means refract the rays of light not in a point, but by bending them gradually in curve lines? ...Is not this medium much rarer within the dense bodies of the Sun, stars, planets and comets, than in the empty celestial space between them? And in passing from them to great distances, doth it not grow denser and denser perpetually, and thereby cause the gravity of those great bodies towards one another, and of their parts towards the bodies; every body endeavouring to go from the denser parts of the medium towards the rarer?"[18]
In the 19th century, luminiferous aether (or ether), meaning light-bearing aether, was a theorized medium for the propagation of light (electromagnetic radiation). However, a series of increasingly complex experiments had been carried out in the late 1800s like the Michelson-Morley experiment in an attempt to detect the motion of Earth through the aether, and had failed to do so. A range of proposed aether-dragging theories could explain the null result but these were more complex, and tended to use arbitrary-looking coefficients and physical assumptions. Joseph Larmor discussed the aether in terms of a moving magnetic field caused by the acceleration of electrons.
James Clerk Maxwell said of the aether, "In several parts of this treatise an attempt has been made to explain electromagnetic phenomena by means of mechanical action transmitted from one body to another by means of a medium occupying the space between them. The undulatory theory of light also assumes the existence of a medium. We have now to show that the properties of the electromagnetic medium are identical with those of the luminiferous medium."[19]
Hendrik Lorentz and George Francis FitzGerald offered within the framework of Lorentz ether theory a more elegant solution to how the motion of an absolute aether could be undetectable (length contraction), but if their equations were correct, Albert Einstein's 1905 special theory of relativity could generate the same mathematics without referring to an aether at all. This led most physicists to conclude that this early modern notion of a luminiferous aether was not a useful concept. Einstein however stated that this consideration was too radical and too anticipatory and that his theory of relativity still needed the presence of a medium with certain properties.

Mechanical gravitational aether[edit]

From the 16th until the late 19th century, gravitational phenomena had also been modelled utilizing an aether. The most well-known formulation is Le Sage's theory of gravitation, although other models were proposed by Isaac NewtonBernhard Riemann, and Lord Kelvin. None of those concepts are considered to be viable by the scientific community today.

BBC top 100 books

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Top 100

The list was determined via ranked ballots and first placed into descending order by number of critic votes, then into descending order by total critic points, then alphabetically (for 73 to 100, the titles listed are tied).

1. The Odyssey (Homer, 8th Century BC)
2. Uncle Tom’s Cabin (Harriet Beecher Stowe, 1852)
3. Frankenstein (Mary Shelley, 1818)
4. Nineteen Eighty-Four (George Orwell, 1949)
5. Things Fall Apart (Chinua Achebe, 1958)
6. One Thousand and One Nights (various authors, 8th-18th Centuries)
7. Don Quixote (Miguel de Cervantes, 1605-1615)
8. Hamlet (William Shakespeare, 1603)
9. One Hundred Years of Solitude (Gabriel García Márquez, 1967)
10. The Iliad (Homer, 8th Century BC)
11. Beloved (Toni Morrison, 1987)
12. The Divine Comedy (Dante Alighieri, 1308-1320)
13. Romeo and Juliet (William Shakespeare, 1597)
14. The Epic of Gilgamesh (author unknown, circa 22nd-10th Centuries BC)
15. Harry Potter Series (JK Rowling, 1997-2007)
16. The Handmaid's Tale (Margaret Atwood, 1985)
17. Ulysses (James Joyce, 1922)
18. Animal Farm (George Orwell, 1945)
19. Jane Eyre (Charlotte Brontë, 1847)
20. Madame Bovary (Gustave Flaubert, 1856)
21. Romance of the Three Kingdoms (Luo Guanzhong, 1321-1323)
22. Journey to the West (Wu Cheng'en, circa 1592)
23. Crime and Punishment (Fyodor Dostoyevksy, 1866)
24. Pride and Prejudice (Jane Austen, 1813)
25. Water Margin (attributed to Shi Nai'an, 1589)
26. War and Peace (Leo Tolstoy, 1865-1867)
27. To Kill a Mockingbird (Harper Lee, 1960)
28. Wide Sargasso Sea (Jean Rhys, 1966)
29. Aesop's Fables (Aesop, circa 620 to 560 BC)
30. Candide (Voltaire, 1759)
31. Medea (Euripides, 431 BC)
32. The Mahabharata (attributed to Vyasa, 4th Century BC)
33. King Lear (William Shakespeare, 1608)
34. The Tale of Genji (Murasaki Shikibu, before 1021)
35. The Sorrows of Young Werther (Johann Wolfgang von Goethe, 1774)
36. The Trial (Franz Kafka, 1925)
37. Remembrance of Things Past (Marcel Proust, 1913-1927)
38. Wuthering Heights (Emily Brontë, 1847)
39. Invisible Man (Ralph Ellison, 1952)
40. Moby-Dick (Herman Melville, 1851)
41. Their Eyes Were Watching God (Zora Neale Hurston, 1937)
42. To the Lighthouse (Virginia Woolf, 1927)
43. The True Story of Ah Q (Lu Xun, 1921-1922)
44. Alice's Adventures in Wonderland (Lewis Carroll, 1865)
45. Anna Karenina (Leo Tolstoy, 1873-1877)
46. Heart of Darkness (Joseph Conrad, 1899)
47. Monkey Grip (Helen Garner, 1977)
48. Mrs Dalloway (Virginia Woolf, 1925)
49. Oedipus the King (Sophocles, 429 BC)
50. The Metamorphosis (Franz Kafka, 1915)
51. The Oresteia (Aeschylus, 5th Century BC)
52. Cinderella (unknown author and date)
53. Howl (Allen Ginsberg, 1956)
54. Les Misérables (Victor Hugo, 1862)
55. Middlemarch (George Eliot, 1871-1872)
56. Pedro Páramo (Juan Rulfo, 1955)
57. The Butterfly Lovers (folk story, various versions)
58. The Canterbury Tales (Geoffrey Chaucer, 1387)
59. The Panchatantra (attributed to Vishnu Sharma, circa 300 BC)
60. The Posthumous Memoirs of Bras Cubas (Joaquim Maria Machado de Assis, 1881)
61. The Prime of Miss Jean Brodie (Muriel Spark, 1961)
62. The Ragged-Trousered Philanthropists (Robert Tressell, 1914)
63. Song of Lawino (Okot p'Bitek, 1966)
64. The Golden Notebook (Doris Lessing, 1962)
65. Midnight's Children (Salman Rushdie, 1981)
66. Nervous Conditions (Tsitsi Dangarembga, 1988)
67. The Little Prince (Antoine de Saint-Exupéry, 1943)
68. The Master and Margarita (Mikhail Bulgakov, 1967)
69. The Ramayana (attributed to Valmiki, 11th Century BC)
70. Antigone (Sophocles, c 441 BC)
71. Dracula (Bram Stoker, 1897)
72. The Left Hand of Darkness (Ursula K Le Guin, 1969)
73. A Christmas Carol (Charles Dickens, 1843)
74. América (Raúl Otero Reiche, 1980)
75. Before the Law (Franz Kafka, 1915)
76. Children of Gebelawi (Naguib Mahfouz, 1967)
77. Il Canzoniere (Petrarch, 1374)
78. Kebra Nagast (various authors, 1322)
79. Little Women (Louisa May Alcott, 1868-1869)
80. Metamorphoses (Ovid, 8 AD)
81. Omeros (Derek Walcott, 1990)
82. One Day in the Life of Ivan Denisovich (Aleksandr Solzhenitsyn, 1962)
83. Orlando (Virginia Woolf, 1928)
84. Rainbow Serpent (Aboriginal Australian story cycle, date unknown)
85. Revolutionary Road (Richard Yates, 1961)
86. Robinson Crusoe (Daniel Defoe, 1719)
87. Song of Myself (Walt Whitman, 1855)
88. The Adventures of Huckleberry Finn (Mark Twain, 1884)
89. The Adventures of Tom Sawyer (Mark Twain, 1876)
90. The Aleph (Jorge Luis Borges, 1945)
91. The Eloquent Peasant (ancient Egyptian folk story, circa 2000 BC)
92. The Emperor's New Clothes (Hans Christian Andersen, 1837)
93. The Jungle (Upton Sinclair, 1906)
94. The Khamriyyat (Abu Nuwas, late 8th-early 9th Century)
95. The Radetzky March (Joseph Roth, 1932)
96. The Raven (Edgar Allan Poe, 1845)
97. The Satanic Verses (Salman Rushdie, 1988)
98. The Secret History (Donna Tartt, 1992)
99. The Snowy Day (Ezra Jack Keats, 1962)
100. Toba Tek Singh (Saadat Hasan Manto, 1955)

Logotherapy

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Logotherapy was developed by neurologist and psychiatrist Viktor Frankl. It is considered the "Third Viennese School of Psychotherapy"[1][2] along with Freud's psychoanalysis and Adler's individual psychology.
Logotherapy is based on an existential analysis[3] focusing on Kierkegaard's will to meaning as opposed to Adler's Nietzschean doctrine of will to power or Freud's will to pleasure. Rather than power or pleasure, logotherapy is founded upon the belief that it is the striving to find a meaning in one's life that is the primary, most powerful motivating and driving force in humans.[4] A short introduction to this system is given in Frankl's most famous book, Man's Search for Meaning, in which he outlines how his theories helped him to survive his Holocaust experience and how that experience further developed and reinforced his theories. Presently, there are a number of logotherapy institutes around the world.

Basic principles[edit]

The notion of Logotherapy was created with the Greek word logos ("word"). Frankl’s concept is based on the premise that the primary motivational force of an individual is to find a meaning in life. The following list of tenets represents basic principles of logotherapy:
  • Life has meaning under all circumstances, even the most miserable ones.
  • Our main motivation for living is our will to find meaning in life.
  • We have freedom to find meaning in what we do, and what we experience, or at least in the stance we take when faced with a situation of unchangeable suffering.[4]
The human spirit is referred to in several of the assumptions of logotherapy, but the use of the term spirit is not "spiritual" or "religious". In Frankl's view, the spirit is the will of the human being. The emphasis, therefore, is on the search for meaning, which is not necessarily the search for God or any other supernatural being.[4] Frankl also noted the barriers to humanity's quest for meaning in life. He warns against "...affluence, hedonism, [and] materialism..." in the search for meaning.[5]
Purpose in life and meaning in life constructs appeared in Frankl's logotherapy writings with relation to existential vacuum and will to meaning, as well as others who have theorized about and defined positive psychological functioning. Frankl observed that it may be psychologically damaging when a person's search for meaning is blocked. Positive life purpose and meaning was associated with strong religious beliefs, membership in groups, dedication to a cause, life values, and clear goals. Adult development and maturity theories include the purpose in life concept. Maturity emphasizes a clear comprehension of life's purpose, directedness, and intentionality which contributes to the feeling that life is meaningful.[6]
Frankl's ideas were operationalized by Crumbaugh and Maholick's Purpose in Life (PIL) test, which measures an individual's meaning and purpose in life.[6] With the test, investigators found that meaning in life mediated the relationships between religiosity and well-being;[7] uncontrollable stress and substance use; depression and self-derogation.[6][8] Crumbaugh found that the Seeking of Noetic Goals Test (SONG) is a complementary measure of the PIL. While the PIL measures the presence of meaning, the SONG measures orientation towards meaning. A low score in the PIL but a high score in the SONG, would predict a better outcome in the application of Logotherapy.[9]

Discovering meaning[edit]

According to Frankl, "We can discover this meaning in life in three different ways: (1) by creating a work or doing a deed; (2) by experiencing something or encountering someone; and (3) by the attitude we take toward unavoidable suffering" and that "everything can be taken from a man but one thing: the last of the human freedoms – to choose one's attitude in any given set of circumstances".[1] On the meaning of suffering, Frankl gives the following example:
"Once, an elderly general practitioner consulted me because of his severe depression. He could not overcome the loss of his wife who had died two years before and whom he had loved above all else. Now how could I help him? What should I tell him? I refrained from telling him anything, but instead confronted him with a question, "What would have happened, Doctor, if you had died first, and your wife would have had to survive without you?:" "Oh," he said, "for her this would have been terrible; how she would have suffered!" Whereupon I replied, "You see, Doctor, such a suffering has been spared her, and it is you who have spared her this suffering; but now, you have to pay for it by surviving and mourning her." He said no word but shook my hand and calmly left the office.[1]:178–179
Frankl emphasized that realizing the value of suffering is meaningful only when the first two creative possibilities are not available (for example, in a concentration camp) and only when such suffering is inevitable – he was not proposing that people suffer unnecessarily.[10]:115

Philosophical basis of logotherapy[edit]

Frankl described the meta-clinical implications of logotherapy in his book The Will to Meaning: Foundations and Applications of Logotherapy. He believed that there is no psychotherapy apart from the theory of man. As an existential psychologist, he inherently disagreed with the “machine model” or “rat model”, as it undermines the human quality of humans. As a neurologist and psychiatrist, Frankl developed a unique view of determinism to coexist with the three basic pillars of logotherapy (the freedom of will). Though Frankl admitted that man can never be free from every condition, such as, biological, sociological, or psychological determinants, based on his experience during his life in the Nazi concentration camps, he believed that man is “capable of resisting and braving even the worst conditions”. In doing such, man can detach from situations, himself, choose an attitude about himself, determine his own determinants, thus shaping his own character and becoming responsible for himself.[11]

Logotherapeutic views and treatment[edit]

Overcoming anxiety[edit]

By recognizing the purpose of our circumstances, one can master anxiety. Anecdotes about this use of logotherapy are given by New York Times writer Tim Sanders, who explained how he uses its concept to relieve the stress of fellow airline travelers by asking them the purpose of their journey. When he does this, no matter how miserable they are, their whole demeanor changes, and they remain happy throughout the flight.[12] Overall, Frankl believed that the anxious individual does not understand that his anxiety is the result of dealing with a sense of “unfulfilled responsibility” and ultimately a lack of meaning.[13]

Treatment of neurosis[edit]

Frankl cites two neurotic pathogens: hyper-intention, a forced intention toward some end which makes that end unattainable; and hyper-reflection, an excessive attention to oneself which stifles attempts to avoid the neurosis to which one thinks oneself predisposed. Frankl identified anticipatory anxiety, a fear of a given outcome which makes that outcome more likely. To relieve the anticipatory anxiety and treat the resulting neuroses, logotherapy offers paradoxical intention, wherein the patient intends to do the opposite of their hyper-intended goal.
A person, then, who fears (i.e. experiences anticipatory anxiety over) not getting a good night's sleep may try too hard (that is, hyper-intend) to fall asleep, and this would hinder their ability to do so. A logotherapist would recommend, then, that the person go to bed and intentionally try not to fall asleep. This would relieve the anticipatory anxiety which kept the person awake in the first place, thus allowing them to fall asleep in an acceptable amount of time.[1]

Depression[edit]

Viktor Frankl believed depression occurred at the psychological, physiological, and spiritual levels.[13] At the psychological level, he believed that feelings of inadequacy stem from undertaking tasks beyond our abilities. At the physiological level, he recognized a “vital low”, which he defined as a “diminishment of physical energy”.[13] Finally, Frankl believed that at the spiritual level, the depressed man faces tension between who he actually is in relation to what he should be. Frankl refers to this as the gaping abyss.[10]:202[13] Finally Frankl suggests that if goals seem unreachable, an individual loses a sense of future and thus meaning resulting in depression.[13] Thus logotherapy aims “to change the patient’s attitude toward their disease as well as toward their life as a task”.[10]:200

Obsessive-compulsive disorder[edit]

Frankl believed that those suffering from obsessive-compulsive disorder lack the sense of completion that most other individuals possess.[13] Instead of fighting the tendencies to repeat thoughts or actions, or focusing on changing the individual symptoms of the disease, the therapist should focus on “transform[ing] the neurotic’s attitude toward their neurosis”.[10]:185 Therefore, it is important to recognize that the patient is “not responsible for his obsessional ideas”, but that “he is certainly responsible for his attitude toward these ideas”.[10]:188 Frankl suggested that it is important for the patient to recognize his inclinations toward perfection as fate, and therefore, must learn to accept some degrees of uncertainty.[13] Ultimately, following the premise of logotherapy, the patient must eventually ignore his obsessional thoughts and find meaning in his life despite such thoughts.[10]

Schizophrenia[edit]

Though logotherapy wasn’t intended to deal with severe disorders, Frankl believed that logotherapy could benefit even those suffering from schizophrenia.[13] He recognized the roots of schizophrenia in physiological dysfunction.[13] In this dysfunction, the person with schizophrenia “experiences himself as an object” rather than as a subject.[10]:208 Frankl suggested that a person with schizophrenia could be helped by logotherapy by first being taught to ignore voices and to end persistent self-observation.[13] Then, during this same period, the person with schizophrenia must be led toward meaningful activity, as “even for the schizophrenic there remains that residue of freedom toward fate and toward the disease which man always possesses, no matter how ill he may be, in all situations and at every moment of life, to the very last”.[10]:216

Terminally ill patients[edit]

In 1977, Terry Zuehlke and John Watkins conducted a study analyzing the effectiveness of logotherapy in treating terminally ill patients. The study’s design used 20 male Veterans Administration volunteers who were randomly assigned to one of two possible treatments – (1) group that received 8-45 minute sessions over a 2 week period and (2) group used as control that received delayed treatment. Each group was tested on 5 scales – the MMPI K Scale, MMPI L Scale, Death Anxiety Scale, Brief Psychiatric Rating Scale, and the Purpose of Life Test. The results showed an overall significant difference between the control and treatment groups. While the univariate analyses showed that there were significant group differences in 3/5 of the dependent measures. These results confirm the idea that terminally ill patients can benefit from logotherapy in coping with death.[14]

Criticism[edit]

Authoritarianism[edit]

Rollo May argued that logotherapy is, in essence, authoritarian. He suggested that Frankl’s therapy presents a plain solution to all of life’s problems, an assertion that would seem to undermine the complexity of human life itself. May contended that if a patient could not find his own meaning, Frankl would provide a goal for his patient. In effect, this would negate the patient’s personal responsibility, thus “diminish[ing] the patient as a person”.[15] Frankl explicitly replied to May’s arguments through a written dialogue, sparked by Rabbi Reuven Bulka’s article “Is Logotherapy Authoritarian?”.[16] Frankl responded that he combined the prescription of medication, if necessary, with logotherapy, to deal with the person's psychological and emotional reaction to the illness, and highlighted areas of freedom and responsibility, where the person is free to search and to find meaning.[17]

Religiousness[edit]

Critical views of the life of logotherapy's founder and his work assume that Frankl's religious background and experience of suffering guided his conception of meaning within the boundaries of the person[18]and therefore that logotherapy is founded on Viktor Frankl's worldview.[19]
Frankl openly spoke and wrote on religion and psychiatry, throughout his life, and specifically in his last book, Man’s Search for Ultimate Meaning (1997). He asserted that every person has a spiritual unconscious, independently of religious views or beliefs, yet Frankl's conception of the spiritual unconscious does not necessarily entail religiosity. In Frankl's words: “It is true, Logotherapy, deals with the Logos; it deals with Meaning. Specifically, I see Logotherapy in helping others to see meaning in life. But we cannot “give” meaning to the life of others. And if this is true of meaning per se, how much does it hold for Ultimate Meaning?”[20] The American Psychiatric Association awarded Viktor Frankl the 1985 Oskar Pfister Award (for important contributions to religion and psychiatry).[20]

Recent developments[edit]

Since the 1990s, logotherapy has evolved into meaning therapy.[21][22] Wong attempted to translate logotherapy into psychological mechanisms in order to make it more relevant to the wider psychology community.[23][24] This extension not only integrates meaning therapy with cognitive behavioral therapy and positive psychotherapy, but also connects meaning therapy with the positive psychology research on meaning. Another new development is the application of logotherapy to palliative care.[25][26] These recent developments introduce Viktor Frankl's logotherapy to a new generation and extend its impact to new areas of research.[27]