Logo Therapy In Elie Wiesel's Night

After 3 weeks at Auschwitz, they get deported to Buna, which is a turning point for the relationship between Elie and Chlomo. The camps influence Elie and give him a crooked mind focused on staying alive and nothing else. This leads to him disregarding his father. This twisted way of thinking, due to the camps, is making Elie cheer during bomb raids at Buna. He states his thoughts “But we were no longer afraid of death, at any rate, not of that death” (57). This shows that he is willing to die to see the camps destroyed. The most horrifying event that demonstrates his twisted mind is when Eliezer pays no heed to his father while he was being repeatedly beat with an iron bar. Eliezer, rather than acting indifferent and showing nothing, actually feels angry with his father. “I was angry at him for not knowing how to avoid Idek’s outbreak” (52). The new lifestyle of the camps affected Elie and his relationship with his father for the worse.

Even though Eliezer was able to persevere, he was dehumanized by the Nazi’s in an atrocious and cold-blooded fashion. When a human is emotionally and physically stripped of their pride, it weakens his or her will to live. The Nazis targeted the Jews' humanity, and slowly dissolved their feeling of being an independant human. Elie Wiesel states “He took his time between lashes, only the first really hurt...twenty-four…twenty-five. It was over. I had not realized it but I had fainted.” (Wiesel 62). In the case of the Jews doing anything askew, they were to be punished in barbaric ways. This whipping by the Nazi’s had a drastic affect on Eliezer's identity, because before his punishment Eliezer had not yet altered his inquisitive mindset. Eliezer was at the wrong place at the wrong time, and as a result he was thrashed and trounced on by one of the German soldiers. This traumatized Eliezer and brought fear upon him, changing his attitude.

While Elie was in the concentration camp he changed the way he acted. This new behavior led him to develop new character traits. While Ellie was in the concentration camp he became angry at many things. For example “I would have dug my nails into the criminals flesh” (Wisel 39). Elie shows extreme anger when the Nazi officials are beating Elie’s father. Elie was angry because the Nazi soldiers were not treating them nicely and keeping them in poor conditions. Elie was usually not a person to display anger, but he shows this when his family members are being hurt. Elie wants to stand up for what is right and for his family members. Despite his studying, Elie wavered in his belief in Kabbalah while he was at the camp. Elie was a religious boy before he went to Auschwitz, but while in the camp, he became angry at God. In the book Elie says, “‘Where are You, my God?’” (66). Elie is wondering why God is not helping the Jews. Elie had complete faith in his religion until he experienced and witnessed such horrible suffering. He had been taught that God will punish evil and save the righteous. However, when Elie saw that God was not helping the Jews situation,

In the concentration camp Eliezer can’t understand why God allows so much death and destruction, and even though he is angry and questions God he never loses his faith. Although Eliezer never has his questions answered he never loses his faith. Eliezers evolving relationship with God is a major source of character development for himself.

Wiesel also uses imagery, of Eliezer loosing the ability to express emotion, to show the dehumanization of Eliezer and the other Jews who are led to undergo drastic emotional changes. Unfortunately, the Jews suffer tremendous difficulties in the concentration camps. The torture that the enslaved Jews experience has obvious physical effects, but it also has mental changes on them. The events that have taken place at the concentration camps has shaken Eliezer so much, that at the sight of his stricken father, he replies, “My father had just been struck, before my eyes, and I had not flickered an eyelid. I had looked on and said nothing.” (Pg. 37 old book) After the Kapo beats his father to the ground for asking permission to use the bathroom, Elieizer is surprised at himself because he is incapable of doing so much as lifting a finger or saying anything in his father's defense. Like the other Jews, he is dehumanized with his main concern becoming self-preservation. Thus, Eliezer looses his compassion for others, including his father. When his father dies due to dysentery, Eliezer states, “I did not weep and it pained me that I could not weep.

Eliezer was taught that God is supposed to be filled with good, yet as he goes through the Holocaust, he thinks that maybe God doesn't exist at all . As he and his father are walking through Auschwitz, he sees the Nazi's burning babies in a large pit. While his father began whispering to himself the prayer for the dead, reciting "may his name be blessed and magnified...," Eliezer asks himself, thinking that he would be burned as well, "Why should I bless his name? The Eternal, Lord of the Universe...was silent. What had I to thank him for?"(Page 31) This is the beginning of his lack of faith in god. As Eliezer and his father were together in Buna, an occasional public hanging would take place. Hangings were executed not only for those that committed a crime, but also for the prisoners of the camp, in order to learn a lesson from the accused. In Buna, one of three prisoners who were hung was a little boy, who was a servant of a member of the resistance group in the camp. Once the boy was publicly hung, the boy was still alive, just hanging there on the noose for about half an hour. As the prisoners in the camp were forced to watch the hanging, they began to cry. Eliezer said that even though there were so many hangings, this was the first time everyone was crying. At that moment, a prisoner asked out loud "Where is God now?"(Page 62) and Eliezer answered to himself "Where is he?

Elie Wiesel struggles to fight through the concentration camp he must deal with many unfriendly encounters. “I had watched it all happening without moving. I kept silent. In fact, I thought of stealing away in order not to suffer the blows. What’s more, if I felt anger at that moment, it was not directed at the Kapo but at my father. Why couldn't he have avoided Idek’s wrath? That was what life in a concentration camp had made of me…” (pg. 54). Elie wrestles with the idea of how to respond and even if he should react he debates that if he does respond then he will get beat, but if he does not respond then he must watch his father be beat so he thinks to himself what would be more painful? By the end of the beating it is kind of ironic how Eliezer is more

the horrific events in the concentration camp and the ever-present risk of death does Eliezer

The mental aspect of dehumanization seemed to cut as sharply as any weapon used by the Nazis. Adolescent Eliezer seemed to have a strong spiritual connection before he endured life in the concentration. This seemed to be the case as he shared that at an early age, he found a master named moishe to teach him Kabbalah. The two would meet every evening and remain in the synagogue long after the faithful had gone (pgs.4-5). Conversely, after he and his family endured the camps, he began to make statements such as, “ Why would I bless Him? Every fiber in me rebelled. Because he caused thousands of children to burn in His mass graves?( Wiesel 67). Eliezer being the faithful young man he is, never would consider words like those in his vocabulary. Along with the narrator’s religious pathing fading away in the midst of the camp. Eliezer and the rest of the Jewish civilians in the camp have to withstand the unkempt conditions of the bunks in which is the same place they sleep eat ,and release their bodily fluids. By this, I can look up to Eliezer, because knowing myself. I would not be able endure one second of being in the bunks, let alone years just as the narrator and his father had to

Though faithful as they enter the horrific camps of Auschwitz, Bergen Belsen, Buna, Birknau, Dachau, and Buchenwald, the Jews become capricious. They start losing grip and begin falling down the slippery slope of death the Germans set up for them as more horrors of the camps become unveiled. Soon after arriving in the camp and being told about the crematoria, he felt “anger rising with me [Elie]. Why should I sanctify His name? The Almighty, the eternal terrible Master of the Universe, chose to be silent” (33). This is the first time that his faith is challenged. After a few days in Auschwitz he “had ceased to pray. I [Elie] was not denying His existence, but doubted His absolute justice” (45). As seen, Elie is beginning to have doubts about God and therefore his belief and faith in him. Finally, when Elie is looking for God to come though he doesn’t and he asks,

Frankl gives his logo-therapy theory and correlates it with specific events in the holocaust in which he himself experienced or witnessed. Throughout the book Frankl examines the average prisons behaviors in the concentration camps. Although Frankl limits his demographic by not acknowledging the different factions or groups of prisoners behaviors to logo-therapy. Viktor Frankl demonstrates that even through the most tragically heartbreaking situations, one can always find a silver

Viktor Frankl’s belief in man’s power over himself led him to develop Logotherapy, which is the concept of seeking logic and meaning rather than power and pleasure. This model proposed that the fate of a person is a result of inner decisions instead of external forces. This applied to the lives of those who suffered under the reign of the Nazis inside the concentration camps. Frankl expounded a sense of personal optimism that was not

The first part of logotherapy is accoplishing something. Some people in the Holocaust accomplished something--escaping concentration camps. Michael Kutz was 10 in Belarus, June 1941, when Nazis arrived to force 4,500 Jews to work. Captives who refused to work were forced to be buried alive. Kutz was buried alive with other Jews, trying his best to breathe. Kutz crawled out of the pit and didn’t see any Nazi guards. He ran until he found nuns who gave him food and clothes. Kutz then met up with some Russian Resistance fighters, who harbored him. He spent the next three years with the resistance fighters living in the forest and fighting invading forces. Many years later, Kutz wrote an autobiography called If, by

Here he outlines a theory of Logotherapy as a psychological technique for helping people. In this section, Frankl discusses the basics of this approach to therapy and supports it by referring to some work with patients and again his own experiences in the concentration camps. The writing is less an autobiographical account and more a detailed presentation of psychological terms and concepts associated with logotherapy. Through an examination of logotherapy, Frankl contrasts its approach with traditional psychoanalysis and emphasizes it is the only form of therapy that can help people with their search for meaning. The meaning of life can be discovered in three ways. First, one can perform a deed. Second, one can experience something or encounter someone. Or thirdly, one can demonstrate a certain attitude toward suffering. Concepts of existential frustration, noogenic neuroses, and life's transitoriness are addressed in terms of their relative impact on a person's search for and perception of

Widening your perspective on life helps one understand what his or her true meaning is. In this story shock, emotional death, and liberation were the three stages of psychology that every person who survived the Nazi death camps, all of which are curable with logotherapy. Dr. Frankl’s theory has worked, is working, and will work for many generations to come. He has done his part, now we must do ours by looking at life from another angle. Our job is to find our own meaning, whether it is a person, place, thing, or ideas, we all deserve to live life with a