题记：
去年《樊登读书会》讲过这本书，前几天提交了《路西法效应》的读书笔记，王大编在点评中提到了这本书，所以我很自然地把这本书加进书单。百度阅读仅190页的内容让我窃喜地以为可能两天就能提交读书笔记，可是没想到竟然拖了六天，原因在于在看完中文版后，有两处不太理解，只能找英文版读起来，而又想了解很多英文表述方法，所以放弃了速读，一字一字读完。读了两遍，对本书的理解大大加深。
尼采的这两句话可以概况为本书的核心观点：
1）He who has a why to live can bear with almost any how.
2）That which does not kill me, makes me stronger.
作者简介：作者维克多·弗兰克尔是奥地利著名犹太裔心理学家，二战期间本已收到美国的绿卡的他为了照顾年迈的父母留在了奥地利，不久被关进奥斯维辛集中营，在这个生存几率只有1/28的人间地狱里经历了难以想象的痛苦和折磨，为了“未完成的心理学著作”他活了下来，二战胜利后，面对至亲至爱都已离世的惨痛境遇，他仍寻找到了生活的意义，开创了心理学界的意义疗法，堪称伟大。
1、任何情境下人都是有自由意志的
《路西法效应》强调人在情境中会受到影响，会不自觉地服从权威，甚至做出违背道德和人性的事。但这本书告诉我们即使在集中营那么恶劣的环境，人也是有自由。“在集中营生活的经验表明，人还是有可能选择自己的行为的。有足够的例证（常常是英雄性质的）说明，人可以克服冷漠，克制暴躁。即使是在可怕的心理和生理条件下，人也能够保持一定的精神自由和意识独立。
我们这些在集中营生活过的人，都记得那些走过一个个屋子安慰别人、把自己最后一块面包给了别人的人。这样的人在数量上可能不多，但足以说明一点：有一样东西你是不能从人的手中夺去的，那就是最宝贵的自由，人们一直拥有在任何环境中选择自己的态度和行为方式的自由。”
In spite of all the enforced physical and mental primitiveness of the life in a concentration camp, it was possible for spiritual life to deepen. The damage to their inner selves was less. They were able to retreat from their terrible surroundings to a life of inner riches and spiritual freedom. The experiences of camp life show that man does have a choice of action, it becomes clear that the sort of person the prisoner became was the result of an inner decision, and not the result of camp influences alone.
What alone remains is "the last of human freedoms"—the ability to "choose one's attitude in a given set of circumstances." It is this spiritual freedom—which cannot be taken away—that makes life meaningful and purposeful. The examples are sufficient proof that man's inner strength may raise him above his outward fate.
2、如果苦难不可避免，那么也要从中寻找到意义
如果你发现经受磨难是命中注定的，那你就应当把经受磨难作为自己独特的任务。你必须承认，即使在经受磨难时，你也是独特的、孤独的一个人。没有人能够解除你的磨难，替代你的痛苦。你独特的机会就依存于自己承受重负的方式之中。
作为犯人，我们这样的想法绝非脱离实际的臆想，这也是唯一能帮助我们解脱的想法。它使我们免于绝望，哪怕是处于看似毫无希望之时。我们早就过了质问生命意义的阶段，已经不是天真地想通过积极地创造某种有价值的东西实现某个目标的年龄了。对我们来说，生命的意义包含着从生到死受苦受难这一更广阔的循环。
一旦我们明白了磨难的意义，我们就不再通过无视折磨或心存幻想、虚假乐观等方式去减少或平复在集中营遭受的苦难。经受苦难成了一项我们不能逃避的任务。
Life holds a potential meaning under any conditions, even the most miserable ones. It is here that we encounter the central theme of existentialism: to live is to suffer, to survive is to find meaning in the suffering. Nietzsche said "He who has a why to live can bear with almost any how."
3、找到生命的意义，任何环境下人都不会放弃
我们一定不能忘记，即使在看似毫无希望的境地，即使面对无可改变的厄运，人们也能找到生命之意义。那时重要的是，能够见证人类潜能之极致，即人能够将个人的灾难转化为胜利，将个人的厄运转化为人类之成就。
武志红也说过类似的话：不管多么可怕的体验，如果你能承受得住，让它流动，那么一般情况下会化身为美妙的体验。当然，前提必须是“承受得住”。你会发现，原来痛苦就是不被我们所接受的体验。
Thus, when we saw a comrade smoking his own cigarettes, we knew he had given up faith, in his strength to carry on, and, once lost, the will to live seldom returned. 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.
Whatever we had gone through could still be an asset to us in the future. And I quoted from Nietzsche: That which does not kill me, makes me stronger.
In spite of this terrible suffering experience, I had no intention of losing hope and giving up. For no man knew what the future would bring, muchless the next hour.
4、找到生命意义的有效方法
一旦找到了意义 （比如牺牲的意义），痛苦就不再是痛苦了。我们可以用三种不同的方式来发现生命之意义：
（1）通过创立某项工作或从事某种事业；（2）通过体验某种事情或面对某个人；（3）在忍受不可避免的苦难时采取某种态度
5、人性的善存在于个人的内心深处，因人而异，不要贴标签
没有哪个团体纯粹由高尚的人或者龌龊的人组成，不存在纯粹类型的团体。因此，即使在集中营看守当中，你偶尔也能发现一个高尚的人。集中营生活撕开了人的灵魂，暴露出人性的深处。在人性的深处，如果你发现人类在本性上就善恶交织，你还会觉得奇怪吗？所有人的心里都有一道划分善恶的分水岭，它一直延伸到人性深处，通过集中营所展现出的人性深渊的最底部，此刻，你也能清楚地看出来。
Human kindness can be found in all groups, even those which as a whole it would be easy to condemn. The boundaries between groups overlapped and we must not try to simplify matters by saying that these men were angels and those were devils.
6、遭受痛苦不是寻找意义的必要方式
无论如何，遭受痛苦不是寻找意义的必要方式。我的意思是说，即使在遭遇痛苦时，人们也有可能找到意义——假如痛苦是不可避免的话。如果痛苦是可以避免的，那么有意义的事就是去消除痛苦的根源，不论这种原因是心理的、生理的或政治的。遭受不必要的痛苦与其说是英雄行为，不如说是自虐。
7、获释后的心理问题：对攻击者的认同与道德扭曲
获得释放后，很多人不太容易摆脱集中营生活中司空见惯的残忍行为的影响。获得自由以后，他们觉得自己可以随意而轻率地运用自己的自由了。这次他们由被压迫者成了压迫者。他们是暴力和不公的施予者，而不是接受者。他们痛苦的经历成了为所欲为的借口。
During this psychological phase one observed that people with natures of a more primitive kind could not escape the influences of the brutality which had surrounded them in camp life. Now, being free, they thought they could use their freedom licentiously and ruthlessly. The only thing that had changed for them was that they were now the oppressors instead of the oppressed.They became instigators, not objects, of willful force and injustice. They justified their behavior by their own terrible experiences. This was often revealed in apparently insignificant events.
Only slowly could these men be guided back to the commonplace truth that no one has the right to do wrong, not even if wrong has been done to them.
8、重新定义意源性神经官能症
在追求梦想的路上，人的内心会产生焦虑，往往目标越高、期待越高的人会感受到更多的焦虑，但是近代的心理学常常把这种焦虑定义为精神问题，凯文老师说这样的定义是有问题的，因为如果按照这样的划分标准，平庸无能的人才是健康的。北大的很多优秀的小孩都会陷入一定程度的焦虑，其实这样的焦虑是正常的，因特尔前总裁Andrew S·Grove也认为“只有偏执狂才能生存（Only the Paranoid Survive）”。
本文作者也持有同样的观点：并非所有冲突都是神经官能症性质的，一定程度的冲突是正常的、健康的。同样，苦难也不总是病理现象，苦难非但不是神经官能症的症状，反而可能是个人进步的表现，如果苦难是由存在之挫折引致，就更是如此。我坚决否认人对其存在意义的追求 （或对其存在意义的怀疑）是源于或者会导致任何疾病。存在之挫折本身既非病理性的也非病源性的。人对于生命价值的担心乃至绝望是一种存在之焦虑，而绝非心理疾病。意源性神经官能症的发生不是由于欲望与本能的冲突，而是由于存在本身出现了问题。其中，追求意义过程中遇到挫折是一个很重要的原因。显而易见，治疗意源性神经官能症最适当、最有效的办法不是一般意义上的心理疗法，而是意义疗法，只有意义疗法能够突出人特有的意识。
Noogenic neuroses do not emerge from conflicts between drives and instincts but rather from existential problems. Not every conflict is necessarily neurotic; some amount of conflict is normal and healthy. In a similar sense suffering is not always a pathological phenomenon; rather than being a symptom of neurosis, suffering may well be a human achievement, especially if the suffering grows out of existential frustration. A man's concern, even his despair, over the worthwhileness of life is an existential distress but by no means a mental disease.
