Psychoanalytic Reflections On The Holocaust Selected Essays

Therefore, both character and psychopathology indelibly bear the marks of knowing trauma, and it is through this lens that we attempt to examine the intergenerational effects of massive psychic trauma.Much of our work has sought to examine the question of what kind of knowledge of the Holocaust is possible, and to trace the threads of different forms of traumatic knowledge as they have woven through the conscious and unconscious of both generations.The first section of his book, “Experiences in a Concentration Camp,” provides an overview of his time in the camp, while the second section, “Logotherapy in a Nutshell (Abridged),” provides the overview of the theory.

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Later, while imprisoned for three years in first a Nazi ghetto and then Nazi concentration camps, he applied his theory to his own immediate situation, to console himself and his fellow prisoners.

Because he was Jewish, Frankl was arrested by Nazi German authorities in September 1942, along with his pregnant wife, his parents, and his brother.

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Frankl carried his manuscript outlining his theory, titled , with him to Auschwitz.

(It was slipped into a pocket sewed between the lining and the outer fabric of his overcoat.) At Auschwitz, in short order, Frankl was separated from his family and stripped of his clothing (including his overcoat, which contained his manuscript). Of this experience, Frankl wrote, “most of us were overcome by a grim sense of humor.To learn more or modify/prevent the use of cookies, see our Cookie Policy and Privacy Policy.The literature on Holocaust survival and second-generation effects has been prone to controversy beyond criticisms of research methodology, sample selection, and generalizability of findings (e.g., Solkoff, 1992).We use cookies to make interactions with our website easy and meaningful, to better understand the use of our services, and to tailor advertising.For further information, including about cookie settings, please read our Cookie Policy .In spite of the loss of his family, his professional manuscript, and his dignity, Frankl pressed on to “live” as fully as possible.In essence, provides a living example of Logotherapy in practice, as Frankl writes about how he survived his experience in the Nazi concentration camp, before moving on to an in-depth account of the theory itself.The Young Adult Edition also includes a section titled “Selected Writings,” a Glossary, and a “Chronology of Viktor Frankl’s Life and of the Holocaust.” was first translated into English in 1959. The Young Adult edition of provides a footnote to explain that the term was a “disparagement used by the SS men in the camps.” In fact, “moslem” is an abbreviated version of the German word “musselman,” a term Nazis used for prisoners who have lost the will to live.As a result, teachers should be aware that Frankl’s work contains words and phrases that may be anachronistic or confusing to modern young readers. (For more on Nazi Holocaust terminology, go to www89.homepage.villanova.edu/elana.starr/pages/holocaust ) Viktor Frankl was born in 1905 in Vienna and died in 1997.Instead, we have shifted the focus away from value-laden judgments of psychological health to the issue of knowledge, and have come to view both generations as heterogeneous and therefore as consisting of individuals with different kinds and degrees of Holocaust knowledge.We find that it is the very individualized quality of knowing massive psychic trauma that compellingly informs as well as shapes one’s subsequent life experiences, world view, fantasy world, relationships, decision making, and action.

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