The Spiritual Nature of Man in Existential Philosophy of V.E. Frankl

Abstract

The author of the article analyzes V.E. Frankl’s philosophical doctrine of the spiritual nature of man as deep basis of human existence. The central object of the analysis is Frankl's book “Unconscious God”, which presents the original anthropological theory of the structure of man and all levels of his being, including the spiritual axis around which they are located. Such approach contributes to a holistic conception of man as a complex phenomenon, and makes an invaluable contribution to understanding the nature of human as a special kind of being. Frankl, developing the teaching of Freud about the unconscious, at the same time argues with him, discovering and proving the existence of a "spiritual unconscious", the source of all best human qualities and values. The spiritual dimension in Frankl's understanding can be both conscious, rational, and unconscious, irrational. The most important thing is the awakening and activation of this spiritual principle in man, even if it acts unconsciously.

Philosophical anthropology has not yet developed a common understanding of spirit and spirituality. The understanding of this phenomenon by Frankl is close to the "Christian neosokratizm" of G. Marcel: he does not separate the spirit from the reason, but does not equate them, and also considers intuition, will, and feelings the integral parts of the spirit.

At the same time, he does not go deep into philosophical studies of transcendental, mystical experiences, in contrast to, for example, S. Grof, who conducted similar studies based on Indian philosophy. He prefers to remain "at the entrance to the door of transcendence", undertaking only attempts to analyze dreams, finding in them manifestations of the spiritual unconscious. He is more interested in such spiritual existentials as conscience, faith, meaning, freedom, the deep analysis of which he conducts.

In Frankl opinion, the basic driving force of man is the will to meaning, which can be frustrated, and then becomes a will to power (according to Nietzsche) or the will to pleasure (according to Freud). However, the will to meaning is primary.

In addition, he pays attention to the phenomenon of existential vacuum as a purely human phenomenon, which evidences more spiritual development than degradation. This condition, which is also designated as a noogenic neurosis, every reasonable person goes through in the realization of existential meaning of his life.

Frankl infinitely believes in man and humanity, witnessing this faith by all his life and work. In his research, he tries to justify the position according to which man is not a "sublimated animal," but rather there is a "repressed angel" within him. With all his romanticism, Frankl is a profound existential philosopher with a humanistic and positive understanding of man and his nature.

The relevance of this study is due to the "noogenic neurosis", i.e. sensation of loss of the meaning, which becomes more and more prevalent in modern society among educated, developed people. Existence disappears from the worldview of modern man, and such concepts as love, faith, hope, responsibility, conscience become rational categories, rather than living, tremulous existentials. It is necessary to return a man to his true spiritual nature; otherwise, the feeling of fullness, the meaning of life is unattainable. A deeper understanding of this nature is one of the steps on the way to getting out of the noogenic crisis and to the further evolution of man.

In this work, the author used methods of philosophical anthropology, existential analysis, phenomenology and hermeneutics.