A fantastic book by, quite frankly an amazing human being. The first part of the book is his recounting his time in the camps regarding his psychotherapy and life philosophy. The 2nd part is his explanation of his philosophy on life.

It’s an astounding book, full of meaning for those searching for it on how we determine our reactions to our circumstances and how this reaction can when pushed far enough, can mean the difference between life and death.

I will leave you with two quotes that spoke utterly and deeply to my soul:
“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, to choose one’s own way.”

“Our generation is realistic, for we have come to know man as he really is. After all, man is that being who invented the gas chambers of Auschwitz; however, he is also that being who entered those gas chambers upright, with the Lord’s Prayer or the Shema Yisrael on his lips.”

After I read this book, which I finished many, many years ago, I had become self-critical of any future endeavours which would take up a lot of my time. I would ask myself "is this or will this be meaningful to me?", and if the answer was "no", I wouldn't do it. It was this book that influenced me to consciously live as meaningful a life as possible, to place a great value on the journey and not just the destination, while knowing that "meaningful" doesn't always mean "enjoyable". "Meaningful" should be equated with "fulfilling".

So I studied Physics instead of Engineering. I went to York U instead of U of T. I went to Europe instead of immediately entering the workforce after graduation.

I want to recommend this book to all of my grade 12 students.

n  An abnormal reaction to an abnormal situation is normal behavior.n

Viktor Frankl, at the age of 39, was sent to a concentration camp to endure dehumanizing conditions while being used for slave labor. While there, he lost his brother, mother, and wife. Upon his release, he re-commenced developing and teaching his own brand of therapy: logotherapy.
tt
This book is a rather strange hybrid. In the first part, Frankl gives an overview of his time in the camps, paying special attention to the psychological repercussions of being so inhumanely treated. This leads to a general overview of his psychological theories, in part two, in which he argues that the search for meaning is of fundamental importance to the human psyche.
tt
I feel odd saying this, but the book left me feeling a bit cold. I found his descriptions of the concentration camp to be, however gruesome and depressing, somewhat detached in tone, which prevented me from being deeply affected. I do think he did a skillful job in conveying the day-to-day horrors of the experience; but the fact that this description is simply the foreground to a therapeutic theory somewhat detracts from its force, in my opinion.
tt
Maybe I only think this because I wasn’t too impressed with logotherapy, Frankl’s system of psychology. This therapeutic technique relies on helping patients to find a meaning in their lives. But I don’t think Frankl defines what “meaning” is very well, nor does he give much practical advice in the way of finding it. The theory all just seemed like a bunch of vague talk to me. I couldn’t see any usefulness or theoretical insight in Frankl’s system. I found it to be little more than a collection of platitudes.
tt
Perhaps I am unimpressed because we have already absorbed much of this existentialist-tinged psychotherapy into our culture? Perhaps my lack of excitement is a sign of this book’s enormous influence? I can’t say. But if you're curious, I recommend you read the book. It is short enough to be read in a day, and yet packs an impressive amount of narration and thought into its pages.

لابد أنك قابلت بعضهم!

من مروا بتجارب قاسية:
إفلاس عَقِب ثراء
قسوة البشر
علاقة فاشلة
مكوث في السجن
مَرض مُقعد

أصيبوا باضطرابات نفسية أشد بطشًا من الظروف التي مروا بها:

اكتئاب مرضي
ارتياب ووسوسة
اضطراب ثنائي القطبية
خوف غير منطقي

مالم تحصن نفسيتك من الداخل، فستهشم مطارق الحياة زجاج روحك بشكل يستعصي على الإصلاح.
يتمترس البعض خلف الإيمان، بينما تغرق ثلةٌ في العمل، يرتمي القليل في أحضان الحب فيما يتلجئ الآخرون إلى بيت العائلة.

كلما سبق أدرجه الدكتور فرانكل تحت مسمى (المعنى)، فالمعنى –من وجهة نظره- هو مايحمي الإنسان من الإنكسار في الأوقات العصيبة.
ينقسم الكتاب إلى قسمين، يروي في القسم الأول جانبًا من تجربته في معتقل أوشيفتز النازي في سياق بحث الإنسان عن المعنى. وفي القسم التالي يشرح أطروحاته حول العلاج النفسي باستخدام المعنى مستلهما تجربته في المعتقل وتجاربه مع مرضى وأصدقاء.


أفَضل هنا ألّا أذكر ما يحتويه الكتاب بل ما ليس فيه، كي أزيل عن القارئ المحتمل بعض الأفكار المُسبقة التي قد تثنيه عن قراءته:
هذا الكتاب:

1-tلا يندرج تحت لائحة تطوير الذات. فهو يخلو من النصائح المباشرة، والخطوات التي يُنصح باتباعها والجداول والخطط وكل ذلك الدجل الأنيق الوارد في بعض كتب التطوير الشخصي.
2-tلا يستغل معاناة المعتقلين للدعاية الدينية أو السياسية.
3-tليس أكاديميًا محضًا وإن احتوى على بعض المصطلحات الثقيلة، وليس قصصيًا صِرفًا، بل يستخدم القصص لدعم نظرية معينة في علم النفس.
4-tليس مخصصًا لكل من داهمه اليأس أو الضنك فحسب بل لكل من ينشد الصحة النفسية والتأمل في تقلبات هذه الدنيا وتأثيرها على بني البشر.

كتاب قيّم ومميز. أحب الكتب التي تطرح علم النفس بشكل مفهوم، وهي نادرة على قدر علمي.

ما يلي ليس تقييما للكتاب ولكنه معاناة شخصية في البحث عن جدوى للحياة.
المعنى كعلاج أو كيف تصبح المعاناة ذات جدوى..
كإنسان تؤرقه المعاني وأسئلة الجدوى طوال شريط حياته، تتكاثف في داخلي التفاصيل الصغيرة وتتراكم لتكبر وتصبح أمامي مسائل معقدة للغاية ولأن الجدوى وما شابه تحتاج صبرا طويلا وزمنا لا بأس به لإيجاد أجوبة أرى مثل هذا الكتاب اكسير حياة لقلب يعاني بلا أمل..
يأس متوحش يسيطر علي بشكل شبه دائم.. أقول، أقول دائما أنني جربت وسأجرب كل ما أستطيع فعله من أجل استقطاب أكثر المعاني كثافة في حياتي ولأحاول عيشها كي تبدو لي الحياة أقل قليلا من مأساة غير نهائية.. ماذا جربت؟ مارست الرسم والشعر والتلوين وحب الطعام والشره وتقليله إلى حد ما يبقي المرء حيا لا أكثر والقراءة اللانهائية ونسيان الكتب كأنها لم تكن والكتابة والخط والتمارين الرياضية والكلام وفضوله والصمت المطبق والاختلاط الذي يذوب معه المرء ناسيا نفسه وجربت العزلة التامة عن كل أحد.. جربت تجميع الجمال ورؤية القبح الفج وتتبع الألم وجربت الغضب والهدوء، العاصفة والسكون والطبيب؟ أووه والطبيب لكني لم أستمر معه!
أخذ بي معنى الحب ومن بعده الأمومة وجعلتهما مثل بعيد أؤمن به إلى حين التجربة وأظن أن ما تبقى من إيماني بهم قليل أيضا فكم كشف لي الوقت أن من جربهما بقي مثقلا بما به دون جدوى.. فهل يصلح لي شيء بعد؟
"هل تعلم ماذا يعني أن يفعل المرء كل ما في وسعه دون جدوى؟"
ربما تكون كل هذه المعاناة هي جدوى الكدر الذي خلقت عليه الدنيا.. ربما!

الكتاب..
رائع للغاية.. هذا كل شيء

I’ve been meaning to read this for a very long time, but have to admit that the idea of reading a book by someone who survived the Holocaust with long descriptions of that part of their life included with graphic detail didn’t really make me want to jump at the chance. And this book is harrowing – particularly the first half or so – the pain is infinite.

I was also keen to find out what he felt he learnt from this experience about how to live a good life. I have to say that I found this part of the book quite unsatisfying. His discussion of ‘logotherapy’ left me cold, I’m afraid. I don’t really like books that say things that amount to – this guy came to see me about some problem that had plagued his life for decades, I said three sentences to him and he went away with a skip and a spring in his step.

There are bits of this that are worthwhile – you know, suffering isn’t an ‘and also’ in life, but often learning how to live with (rather than overcome) suffering is our key task. Yes, I think the Buddha said something similar. That life is better with a meaning is also hardly novel either, although, I guess not something the Buddha said, so much.

Psychology is a subject that inevitably stresses the position of the individual, and the psychology of a man who has lived through an experience where those with power held his life in utter contempt and enjoyed making it clear to him that his ongoing existence was completely at their discretion would hardly encourage him to seek meaning in ‘grand projects’ and such. But I don’t really like psychology and worry it gazes wistfully down the wrong end of the telescope.

I feel awful writing this review, by the way. It feels disrespectful to criticise a book written by someone who lived through something so utterly unimaginable and disgusting. But this is a book providing advice on how one should live one’s life – and even though people tend to think that having lived through the unspeakable is qualification enough to write such a book, I find I can’t really agree. As he makes too clear, sometimes we can look into the abyss and learn nothing from it at all. What he has learnt is better than what some of his fellow prisoners learnt, but if anything this book should be a reminder that someone forced to live through the banality of evil isn’t really under obligations to learn cuddly and life-affirming lessons from that experience. All to the good if that is what you do learn – but it does seem to compound the punishment of such an experience if such ‘lessons’ become mandatory.

Dr. Frankl didn't invent it, "The Meaning of Life".
But he invented Logotherapy, that is based on it.

The book consists of two parts. The first is a short autobiography of his time in the concentration camps, as he experienced it as a logotherapist. The second part of the book is an introduction to his therapeutic doctrine of Logotherapy. He added this chapter to his book because there was a great demand for it by readers.
The second chapter therefore will only appeal to readers who want to know more about his therapy, and about mental health in general, or how he came to write his experiences in the camp the way he did.

“ Logos is a Greek word which denotes “meaning.” Logotherapy, or, as it has been called by some authors, “The Third Viennese School of Psychotherapy,” focuses on the meaning of human existence as well as on man’s search for such a meaning. According to logotherapy, this striving to find a meaning in one’s life is the primary motivational force in man. ”

According to his doctrine, the feeling of meaninglessness must be treated in assisting the patient to find meaning in his life :
“By declaring that man is responsible and must actualize the potential meaning of his life, I wish to stress that the true meaning of life is to be discovered in the world rather than within man or his own psyche, as though it were a closed system. I have termed this constitutive characteristic “the self-transcendence of human existence.” It denotes the fact that being human always points, and is directed, to something, or someone, other than oneself—be it a meaning to fulfill or another human being to encounter. The more one forgets himself—by giving himself to a cause to serve or another person to love—the more human he is and the more he actualizes himself.”

“According to logotherapy, 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.”

It is his doctrine about the meaning of life that can be found in the attitude toward suffering, that Dr. Frankl applies to his experiences in the camp.
Therefore, the first section of the book, is more a study of his experiences, based on this premise, rather than an autobiography. He observed the way how both he and others in Auschwitz coped (or didn’t) with the experience.

To me, it's the ultimate testing of his doctrine, based on the universal search for a meaning in one's life. Can there really be found some good in an experience so abysmally bad ? Can there really be given a higher meaning to suffering, in order to survive the suffering ?
This is what this book is all about.

Dr. Frankl tries to explain how everyday life in a concentration camp was reflected in the mind of the average prisoner ; his book (first chapter) aims to be a psychology of a concentration camp.

He describes three phases of the inmate’s mental reactions to camp life : the period following his admission ; the period when he is well entrenched in camp routine ; and the period following his release and liberation.

The symptom that characterizes the first phase is shock and the 'delusion of reprieve'.

The second phase is the phase of relative apathy, in which the inmate achieves a kind of emotional death. Apathy, the main symptom of the second phase, was a necessary mechanism of self-defense.
It is in this part of the book, that Dr. Frankl implements his theories.
He is convinced that "the way in which a man accepts his fate and all the suffering it entails, the way in which he takes up his cross, gives him ample opportunity—even under the most difficult circumstances—to add a deeper meaning to his life. It may remain brave, dignified and unselfish.
“Any attempt at fighting the camp’s psychopathological influence on the prisoner by psychotherapeutic or psychohygienic methods had to aim at giving him inner strength by pointing out to him a future goal to which he could look forward. Instinctively some of the prisoners attempted to find one on their own. It is a peculiarity of man that he can only live by looking to the future—sub specie aeternitatis. And this is his salvation in the most difficult moments of his existence, although he sometimes has to force his mind to the task.”

The last phase is the psychology of the prisoner who has been released. For most, it was a “disillusionment”, "“there could be no earthly happiness which could compensate for all we had suffered.”

This is definitely a book that make you think, about meaning in life in general, and about the meaning of suffering in particular.
It helps to understand the experiences and the sufferings of the inmates, and above all their behaviors in response to these experiences, which for someone who has not been there, may seem inconceivable.

To me, it was very useful to better understand the biographies of Holocaust survivors that I have read so far. Imre Kertèsz's nostalgic memories of camp's life after his release ; the importance of religion in the camp, as described by Eli Wiesel ; the strong will to survive by Olga Lengyel, in order to testify about what she and others endured ... And so much more.

One thing that I missed in Dr. Frankl's psychology of the prisoner who has been released, was the feeling of guilt that he and not others had survived. Apparently, many survivors struggled with this guilt. I would have liked it to be handled in the book.

I also think that the small part of prisoners who were able to find a higher meaning in their suffering, had been given some opportunity, by mere luck, to find a meaning.
Dr. Frankl himself believed that his wife was still alive ; he was given the opportunity to work as a doctor in the camp, which he accepted, because :
“ I knew that in a working party I would die in a short time. But if I had to die there might at least be some sense in my death. I thought that it would doubtless be more to the purpose to try and help my comrades as a doctor than to vegetate or finally lose my life as the unproductive laborer that I was then.”

To me, the question arises, what he would have written if he hadn't had these circumstances which enabled him to see a meaning, a purpose in the suffering.

For a great deal of the prisoners, who had been taken everything - their house and everything in it ; their family, friends and neighborhood - and who had to do unproductive labor in extremely harsh conditions every day, and who didn't met kindness but only cruelty, what was left to them to live for ? What meaning was there to be found in their world ?
No therapy in the world could help these poor poor creatures, who were completely dehumanized.

In reading this book you will ask yourself these kind of questions, and many others, which in itself is a great achievement by Dr. Frankl.
For Dr. Frankl, writing his book probably also was a form of self-therapy to cope with his experiences, in finding a meaning in it.


7/10

In the film Ikiru ("To Live"), master filmmaker Akira Kurosawa tells the story of Kanji Watanabe, a Japanese bureaucrat with stomach cancer. Finding that he has only one year left to live, he initially slides into depression and then into riotous night-life. All that is changed, however, when he meets Toyo, a young girl who takes pleasure in making toys for young children - it gives her a purpose in life. This wakes Watanabe up to what he is missing in his life: and he makes it his purpose to build a playground in the city, cutting across all the bureaucratic tangles. The most haunting image in the movie is of him sitting on a swing in the playground, singing, immediately prior to his death.



I was thinking of this movie all the time I was reading this book.

-----------------------------------

I had heard a lot about it before I actually got around to reading it - and to tell the truth, I was a bit underwhelmed, especially by the second part. Yet I will give it four stars, because I think Viktor Frankl has astutely identified the main reason for existential angst - the lack of meaning in one's life in modern times.

It seems that Dr. Frankl has been engaged in what he calls "logotherapy", where the patient is asked to concentrate outward rather than inward. As opposed to Freud who wanted people to dig deep into their psyches to locate childhood neuroses, Frankl asks them look into the world they live in to find the root of their existential crisis. The root of his philosophy is that most of man’s existential crisis rises from a search for meaning in life. In this, it is opposed to two other famous theories from the Viennese school of psychotherapy – Freud’s, based on the quest for pleasure and Adler’s based on the quest for power.

Frankl has his gruelling experiences in Nazi concentration camps to prove his theory. This comprises more than half of the book, and is really a torture to get through – not because of bad writing, but because he convinces us to accompany him on that nightmare journey. There is no hope, no mercy and no shred of human dignity in these hells on earth. The inmates are stripped of all their possessions including clothes, underfed to the level of starvation and overworked to the extent that many fall down dead from sheer exhaustion. Apart from this, they live in constant fear of being selected for the gas chambers.



What happens to people in this situation? They lose hope, and many of them give up on life. Others become cruel exploiters themselves (the Capos, the guards who are chosen from the ranks of prisoners themselves). Some try to survive by being smarter than others: and yet others find that extra something to pull them through – a meaning for their suffering, something to look forward to in life even in the midst endless misery. They become the rare beacons of light in the pitch darkness. Most of them don’t survive, because of their altruism – as Dr. Frankl says, “the best of us didn’t come back”.

The way in which a man accepts his fate and all the suffering it entails, the way in which he takes up his cross, gives him ample opportunity—even under the most difficult circumstances—to add a deeper meaning to his life. It may remain brave, dignified and unselfish. Or in the bitter fight for self-preservation he may forget his human dignity and become no more than an animal.

For Frankl, it was the image of his young wife and his love for her which suddenly gave him a purpose in life.

A thought transfixed me: for the first time in my life I saw the truth as it is set into song by so many poets, proclaimed as the final wisdom by so many thinkers. The truth—that love is the ultimate and the highest goal to which man can aspire. Then I grasped the meaning of the greatest secret that human poetry and human thought and belief have to impart: The salvation of man is through love and in love.

He kept on having conversations with her in his mind; even though he knew that she may be dead (she was, in fact). This gave him conviction to go ahead even when death stared him in the face. Dr. Frankl genuinely believes that it is this which helped carry him through, and on the whole, I find myself agreeing with him.

Such a purpose does not necessarily mean salvation – but it does give one the power to endure it until it all ends. Viktor Frankl tells us the story of a young woman, whose vision of a tree branch through the window of the hut in which she lay dying, gave her sustenance.

This young woman knew that she would die in the next few days. But when I talked to her she was cheerful in spite of this knowledge. “I am grateful that fate has hit me so hard,” she told me. “In my former life I was spoiled and did not take spiritual accomplishments seriously.” Pointing through the window of the hut, she said, “This tree here is the only friend I have in my loneliness.” Through that window she could see just one branch of a chestnut tree, and on the branch were two blossoms. “I often talk to this tree,” she said to me. I was startled and didn’t quite know how to take her words. Was she delirious? Did she have occasional hallucinations? Anxiously I asked her if the tree replied. “Yes.” What did it say to her? She answered, “It said to me, ‘I am here—I am here—I am life, eternal life.’”

-----------------------------------

One curious fact I noticed was that Frankl’s concept of ‘self-transcendence’, which seemed remarkably close to Joseph Campbell’s concept of the ‘Hero’s Journey’. Also, the three paths which he mentions - through achievement, through selfless love and through cathartic suffering (when unavoidable, not masochistically cjosen) – are applicable to the godhead from three different religions. The path of achievement of the Greek hero: selfless love to the level of dissolution of one’s self in god, that of Radha and Mira Bai for Krishna: and the suffering which cleanses, the way of the cross, the passion of Jesus Christ.

"This book does not claim to be an account of facts and events but of personal experiences, experiences which millions of prisoners have suffered time and again. It is the inside story of a concentration camp, told by one of its survivors."

This book deals with history, psychology, and philosophy. It is about human suffering and the light of hope that shines even in the darkest times. Victor Frankl survived Nazi concentration camps. His experiences would enable him to develop his psychological theories aimed at helping people.

As a survivor, Frankl recounts what helped him keep going while facing many harrowing situations in the camps. According to the author, feeling that life has meaning and having a sense of purpose, no matter what it is, is essential. One has to expect something from the future in order to endure cruelty and injustice.
Those prisoners who knew why they should stay alive were more likely to survive. Losing the meaning of life was dangerous. Victor tells about one man who died almost immediately after his reason for surviving was invalidated. Shattered hopes can be very dangerous as well.

The author wanted to live for he dreamt of finishing the text he had been working on. His manuscript had been confiscated upon his arrival in the concentration camp. Frankl was trying to find ways to somehow restore it.
Helping his fellow prisoners was one of the things that added a certain meaning to seemingly meaningless suffering. By comforting others you can improve your own mental state.
The author tries to empathize with different situations in which prisoners may find themselves and not pass judgment on them. Sacrifice has a meaning, according to Frankl, and human kindness can be found everywhere.

This work also touches on the psychology of the prisoner who has been released. At first, the new freedom seems unreal to them, "as in a dream."

The book made me look at the notion of life's purpose from a different angle. I have always been thinking that the meaning of life is life itself.
However, sometimes something more substantial is needed. As Frankl points out, having some visible goal could mean the world to him and his fellow prisoners. It allowed them to remain humans in dehumanizing circumstances when people turned on people without mercy.

I can only admire a man who went through hell and was nevertheless able to preserve his inner strength and integrity. Victor's resilience, stoic attitude to pain, and faith in humankind fascinate me. Much wisdom can be found in some of his observations. That being said, Frankl's philosophy, in which his religious beliefs played a big part, did not always resonate with me. I did not always agree with what he was saying.

Here are a few quotes to end this review.

"From all this we may learn that there are two races of men in this world, but only these two—the 'race' of the decent man and the 'race' of the indecent man. Both are found everywhere; they penetrate into all groups of society. No group consists entirely of decent or indecent people. In this sense, no group is of 'pure race'—and therefore one occasionally found a decent fellow among the camp guards."

"The rift dividing good from evil, which goes through all human beings, reaches into the lowest depths and becomes apparent even on the bottom of the abyss which is laid open by the concentration camp."

"When we are no longer able to change a situation—just think of an incurable disease such as inoperable cancer—we are challenged to change ourselves."

"Therefore, it was necessary to face up to the full amount of suffering, trying to keep moments of weakness and furtive tears to a minimum. But there was no need to be ashamed of tears, for tears bore witness that a man had the greatest of courage, the courage to suffer."

لا أجد أفضل من الإسلام أعطى للإنسان معنى ليعيش من أجله ولا أجد أفضل من تعاليمه تكلمت وفسرت هذا الأصل بشتى الطرق .
ولهذا لم يفيدني الكتاب بشكل كبير لغزارة الأهداف والمعانِ الموجودة في الإسلام والتي تحيي العقول والقلوب معًا إذا بحثت عنها وعشت بها ومن أجلها
✨ يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ ✨
خلاصة أن الإسلام هو أن تحيا بمعنى بل ألف ألف معنى
حتى إن الكتاب أقترب من هذا الأصل في بعض فصوله وهو الإيمان بالله - طبقًا لعقيدته - كمعنى للحياة وتحمل ما فيها من معاناة

ولكن هذا لا يعني أن الكتاب سيء أو عديم النفع وأكثر ما أفادني هو البُعد العلمي والتفسير النفسي لبعض ما نمر به وإن لم يكن بالتفسير الجديد ولكنه قطعًا مفيد
أستطيع فقط أن أقول أنه لم يضيف لي جديد على مستوى الإنتفاع الذاتي بأفكاره ..
ولكنه أحدث عملية إنعاش وتقليب لهذا الأصل والمبدأ الذي هو أساس الحياة وركيزة الصحة النفسية

داشتم فکر می کردم که دنیا با وجود این همه وحشی گری هنوز هم میتونه جای قشنگی برای آدم ها باشه. اما دوست دارم زمانی که این مساله رو به عنوان یه باور به زبون میارم ، اون آدمی باشم که تصوری واقعی از زشتی دنیا داره و اون نیمه ی تاریک زندگی رو هم لمس کرده

بخونید این کتاب رو ، حتما بخونید. حداقل چیزی که ازش بدست می آرید اینه که متوجه میشین انسان ها در بدترین شرایط روحی و جسمی شون باز هم قادر به ادامه دادن زندگی هستند. اینکه معنای زندگی هامون فراتر از شکست خوردن و به آسانی تسلیم شدن هست، و اینکه هستند انسان هایی که با لمس سیاه ترین نیمه ی این دنیا هنوز به وجود زیبایی هاش معتقدن

۴۳۳

موقعی که جانم یک‌بار در یک حادثه کوهنوردی به خطر افتاد، در آن لحظه بحرانی تنها یک احساس داشتم؛ کنجکاوی، کنجکاوی درباره این مورد که آیا جان سالم به در خواهم برد یا با جمجمه شکسته و بدن زخمی بازخواهم گشت

۴۵۴

گفته لسینگ است که "گاهی رویدادهایی موجب میشود شما منطق خود را از دست بدهید وگرنه دلیلی برای از دست دادن آن ندارید". چنانکه واکنش نابهنجار، در برابر موقعیت نابهنجار رفتار طبیعی محسوب میشود