The document discusses Timo Purjo's research into Viktor Frankl's concept of values and how it developed over time from 1925 to 1995. Purjo argues that although Frankl referred to universal potential meanings as "values" in logotherapy, he was actually basing these potential meanings on Max Scheler's theory of objective, absolute values. The document outlines Scheler's view of different levels of values and analyzes key parts of Frankl's work to show how his understanding of values drew from Scheler and shifted from referring to subjective values to objective values over time. Purjo concludes that Frankl created his own "value theory" where values represent universal ethical principles that guide one in finding meaning through creative, experiential

1. The Confusion between Frankl’s Values and
Universal Values
19th World Congress on Logotherapy,
June 19-23, 2013, Dallas, Texas© TIMO PURJO

2. Timo Purjo timo.purjo@nfg.fi
 Doctor of philosophy (philosophy of education, ethics,
value education), University of Tampere, Finland
 Diplomate Educator in Logotherapy, Viktor Frankl
Institute of Logotherapy
 Founder, Vice-Chairman and Director (R&D) of Non
Fighting Generation (NGO), Finland
 Faculty member of the Viktor Frankl Institute of
Logotherapy
 Chairman of Friends of Viktor Frankl Institute ry, Finland
© TIMO PURJO

3. Outline
1. Introduction
2. Research questions
3. Method/key literature
4. Findings
5. Discussion/conclusion
6. References
7. Time for questions
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4. 1. Introduction 2. Research questions
 One of the most
misunderstood issues of
Logotherapy and Existential
analysis (LTEA) is the concept
of values. It seems that the
idea of permanent universal
values is often confused with
the concept of universal
potential meanings which
Frankl also refers to as values.
 I investigate Frankl’s value
concepts as they developed
from 1925 to 1995: how did
he see the essence of values,
and what did he mean by
values as potential meanings.
 I argue that Frankl has, as the
basis of his universal potential
meanings – the so called
values of Logotherapy – the
objective and absolute values
as defined by Max Scheler!
© TIMO PURJO

5. 3. Method/key literature
 Method
– Hermeneutic phenomenological method
– Dialog with literature
– Phenomenological attitude
 Key literature
– Two main sources of information
 The fourth part of Frankl’s compiled works
 The manuscript of Frankl’s main work Ärztliche Seelsorge 1942 1945, & 2005;
4 articles from years 1925-1939 in which Frankl is developing his future theory
 The article collection published in the congress in honor of Frankl’s 90th
anniversary
 The conversation Wolfram Kurz & Viktor Frankl in front of the audience
© TIMO PURJO

6. The development of Frankl’s value concepts in
1925-1995
 1925: “It is not possible to prove the existence of values a priori”, i.e. before
they are experienced; “there are no absolute values, values that are
independent of [some person’s] value giving will”
 1927
 Max Scheler’s basic work on value philosophy, Formalism in Ethics and
Non-Formal Ethics of Values (English translation)
 1938: The question is about directedness towards such values which are related
(or recurred) to timeless or time defying, absolute and objective values.
The bliss of being human and permanent happiness is based on humans’
realization of the highest possible values within the limits of their own
unrepeatable existence and their unique fate.
© TIMO PURJO

7. The development of Frankl’s value concepts in
1925-1995
 1942 – 1945/1946: Ärztliche Seelsorge (English translation The Doctor and the
Soul based on 1945/1946 edition)
 Frankl expresses the view of values being absolute and objective i.e. their
existence a priori, that he adopted from Scheler
 He also speaks about the world of values as the transcending world of
objective and absolute actual facts
 1942 unfinished script of Ärztliche Seelsorge
 Frankl starts to outline the directedness and opening towards values behind
the meanings of the moment in terms of experiences. As examples of
objective and absolute values, he mentions ethical and aesthetic values and,
of the latter ones, he names specifically the value of beauty.
© TIMO PURJO

8. The development of Frankl’s value concepts in
1925-1995
 1938: Frankl outlines 3 different possibilities of being directed towards
values
1) Creative realization of values or making the values become real
through creative activity
2) Experience of fulfilment in putting one’s soul into something (enjoyment
of arts or nature)
3) Attitudinal values referring to the steadfast bearing of the blows of fate and
the realization of such values as bravery, courage, and personal
dignity
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9. The development of Frankl’s value concepts in
1925-1995
 1995: Frankl states that the question about the essence of values is no longer
as important to him as before and that he is satisfied with less from that point
of view. This also means that, with his patients, he discusses only the concrete
potential meanings and not about values as such.
∑ After writing his scientific main work, Frankl strived to develop
logotherapy all the time in a more practical and simultaneously
more concise direction.
∑ It is unlikely that he would have rejected his earlier value theories
based on Scheler’s value theory!
© TIMO PURJO

10. The essence of values
 In his basic work Formalism etc. (Der Formalismus…) Max Scheler strives
to define permanent universal values in order to avoid the danger that
humans will gradually extend the concept of values and start to
think that all kinds of causes that they consider worth striving
for are virtues. According to Scheler’s value theory, the value truth is
much more comprehensive than an individual’s or society’s conceptions
of values. Scheler speaks about permanent universal values to refer
to the kind of values that are independent of both individual
humans’ subjective valuation and the prevailing valuations in
single societies and cultures. Their nature is thus transpersonal and
overall human. The essence of this kind of values is their validity
irrespective of the time and place. Therefore they can be viewed as
or spoken about as absolute, objective, or actual values.
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11. The essence of values
 Value, valuable and valuation
 Values:
 Valuable in the transpersonal, human, and universal sense
 Precious to all individual persons because they are human beings
 For example, life, personhood, health, spiritual development, wisdom, and
justice are indisputably humanly valid values. In Antique philosophy,
goodness, beauty, and truth are considered central values. Also love has been
considered an overall human value throughout the history of humankind.
These real values can also be called spiritual and ethical values.
 Provide a foundation for the critical evaluation of various individuals’ or
communities’ valuations
 The key to internal wellbeing, experiences of a permanently good life and
holistic happiness
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12. The essence of values
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Figure 1. The levels of values and disvalues
(adapted from Max Scheler’s value theory)

13. The essence of values
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 As humans are spiritual beings, their growth and development
specifically require an abundance of spiritual values; therefore,
their highest values ought to belong to the group of spiritual
values. With good reason, persons who have acquired a sufficient
number of spiritual values to their worldview can be called
civilized.
 However, according to Scheler, even being civilized is not enough
as humans must strive to reach the highest level, the area of holy
values. The core value of the holy value level is the value of the
person, and the values of the holy are encountered in the
experience of love that the encounter of two persons
makes possible.

14. The essence of values
© TIMO PURJO
 There are basic values which are not created by humans but which
are preconditions for human life. They are not determined on the
basis of people’s liking, rather, liking is evaluated in their light. They
are not the result of cultural development, but a precondition for
cultural development. They are not determined even as the result
of critical discussion because critical discussion is possible only on
the basis of the basic values that are required for the discussion.
 Humans are born to the reality in which the basic values already
exist. If there were no values, there would not be humanity either.
Basically this includes the assumption that human life gains its
value and meaning in the light of something that is more
permanent and greater than the humans. Values determine
humans’ meaning structure and meaning horizon in addition to
giving a meaning to their lives.

15. The essence of values
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 Value analysis can be a useful means of assessing the value systems of
different cultures. Every historical culture as well as every culture in today’s
world display part of the permanent values. None of them can represent the
whole truth about values, and in this respect all cultures are in the same
position. All different cultures are equal and imperfect in the same way.
 The objective values provide an opportunity for creating mutual
understanding and, at its best, also for unanimity about at least the
universal applicability of the fundamental intrinsic values. This opens up an
opportunity for the kind of dialogue between different cultures that can lead
to an expanding value system, adopting new values, and fixing biased value
systems. Then it is possible for all cultures to learn from each other the kind
of ethos, norms, and customs, which makes it possible to realize universal
values in daily practice more and more perfectly.

16. Values or potential meanings?
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 Frankl created his own “value theory” in which “values” are
existential pointers of direction and facilitators in decision-making.
“Values” are, accordingly, universal ethical and moral principles.
When humans base their choices on “values” in all unique
situations, it is possible for them to live meaning-filled lives. The
“values” of Logotherapy are thus potential meanings.
 The “values” of Logotherapy are comprehensive, generally
potential meanings, meanings that have not yet been realized at
an individual level. “Values” are routes to discovering the meanings
of each moment. People can lead rich lives by realizing potential
meanings that are in accord with “values”.

17. Values or potential meanings?
© TIMO PURJO
 Frankl divides “values” into three categories reflecting three
different main routes to discovering meaning. These three value
categories are creative values, experiential values, and attitudinal
values. As the question is about universally potential meanings, all
people in the world can realize creative, experiential, and
attitudinal values in their lives, although in their individual ways.
 Frankl defines values entirely differently than they are generally
understood and he also gives them different signification than they
have been given earlier in “The essence of values”. However, in the
background of Frankl’s values it is possible to see a clear
connection to Plato’s universal values, goodness, beauty, and truth
– just in the same way as they can be recognized also at the
background of Scheler’s spiritual values.

18. Values or potential meanings?
© TIMO PURJO
 Love does not actually belong to Platonic values but there is a
clear connection between values and Plato’s writings about the
most developed forms of love. This kind of spiritual love that
exceeds falling in love, sexuality, and eroticism has also been
called Platonic love. As such, love can be regarded as the most
fundamental quality of beauty or even as an independent value at
a higher level than beauty.
 No human can accomplish Platonic values, as they exist only as
ideal forms apart from space and time. It is only possible to strive
for them and be directed towards them. The “values” defined by
Frankl help to understand what kind of means or ways of acting
are available for being directed towards universal values and their
goals.

19. 5. Discussion/conclusion
© TIMO PURJO
 The right understanding of the essence of values guides humans
towards the potential meanings that are offered at each moment.
Only sufficient knowledge of values makes it possible to see and
choose the meaningful ones among the emerging alternatives and
reject those which do not realize any values.

20. 6. References
 Batthyany, A., Biller, K. & Fizzotti, E. (Hg.) (2011). Viktor E. Frankl – Gesammelte
Werke, Band 4. Ärztliche Seelsorge. Grundlagen der Logotherapie und Existenzanalyse.
Und Vorarbeiten zu einer sinnorientierten Psychotherapie. Wien: Böhlau.
 Frankl, V. E. (1971). The Doctor and the Soul. New York: Bantam Books.
 Kurz, W. (1996). Gespräch mit Viktor Frankl. In M. Seidel (Hg.). Die Kunst, sinnvoll zu
leben. Bericht über die Jubiläumstagung zum 90. Geburtstag von Viktor Frankl.
Vorträge und Seminare, Wien, 19./20. Mai 1995 (pp. 17–30). Institut für Logotherapie
und Existenzanalyse. Tübingen: Lebenskunst.
 Scheler, M. (1973). Formalism in Ethics and Non-Formal Ethics of Values (M. S. Frings
& R. L. Funk, Trans.). Evanston: Nortwestern University Press.
 Scheler, M. (2000). Der Formalismus in der Ethik und die materiale Wertethik. 7.
durchgesehene und verbesserte Ausgabe. Bonn: Bouvier.
© TIMO PURJO

21. 6. References
 Timo Purjo’s book about Viktor Frankl’s logotheory will be
published soon in English…
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22. 7. Questions?
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