A Logotherapeutic Alternative to Toxic Positivity
January 6, 2026
Addressing suffering is central in Viktor Frankl’s work. It is at the heart of his theory and therapy, Logotherapy and Existential Analysis.
Following the conceptualization of the human being as a three-dimensional entity, Frankl recognised the aspects of suffering such as physical, mental, social, as well as he emphasized suffering exactly because of the healthy dynamics of the suman spirit in the absence of finding meaning. (1)
Frankl distinguished two types of suffering, avoidable and unavoidable. He emphasized that “In no way is suffering necessary to find meaning. “I only insist that meaning is possible even in spite of suffering—provided, certainly, that the suffering is unavoidable. If it were avoidable, however, the meaningful thing would be to remove its cause, be it psychological, biological or political. To suffer unnecessarily is masochistic rather than heroic. (2:106)
When asked how other people’s suffering can possibly be compared with those who suffered in the concentration camps, Frankl stated that “…every person has their own concentration camp,” (3:x) and he explained that “…suffering completely fills the human soul and conscious mind, no mater whether the suffering is great or little. Therefore, the “size” of human suffering is absolutely relative.” (2:42)
Frankl spoke of the tragic triad of suffering: pain, guilt and death. (2) He based his arguments for a “Tragic Optimism” exactly on the unavoidability of pain, guilt, and death, and stated:
“…saying yes to life in spite of everything’ presupposes that life is potentially meaningful under any conditions, even those that are most miserable. And this in turn presupposes the human capacity to creatively turn life’s negative aspects into something positive or constructive. In other words, what matters is to make the best of any given situation. ‘The best,’ however, is that which in Latin is called optimum—hence the reason I speak of tragic optimism, that is, an optimism in the face of tragedy and in view of the human potential which at its best always allows for (1) turning suffering into a human achievement and accomplishment; (2) deriving from guilt the opportunity to change oneself for the better; and (3) deriving from life’s transitoriness and incentive to take responsible action.” (2:129-130)
A common misconception resulting from a surface-level interpretation of the following quote– which comes from Frankl’s “Man’s Search for Meaning:” …In some way, suffering ceases to be suffering at the moment it finds a meaning, such as the meaning of a sacrifice” (2:106)—is that by finding meaning, suffering can be transformed into something of lesser importance or relevance; it can be somehow overcome, almost as if, in a sense, avoided.
This notion ties in with societal trends to evade suffering through toxic positivity, the pressure of forcing people to maintain a happy stance by silencing, minimising, denying or ignoring authentic human emotions such as grief, anger or fear, in favor of positivity and optimistic perspectives (4)
The late Prof. Dr. Paul Wong, Canadian logotherapist, argued that “…Tragic optimism is the exact antidote…” of toxic positivity. While toxic positivity acts as a “spiritual bypass,” tragic optimism requires the courage to face unavoidable suffering (5)
Elisabeth Lukas, the most prominent student of Frankl, wrote extensively on how to navigate difficult life situations without falling into the trap of forced cheerfulness. She emphasizes “acknowledging our area of fate” and discovering next to it, our area of freedom, rather than “positive thinking away” suffering. (6) The validation of suffering is necessary for finding the right existential formulation and conceptualization (7)
Similarly, Alexander Batthyány, the Director of the Viktor Frankl Isnstiute, explains that the term toxic positivity or “demand for happiness” is so ingrained that it can prevent people from expressing genuine pain, or genuinely being with those who are in pain. (8)
This is where understanding the sentence, “In some way, suffering ceases to be suffering at the moment it finds a meaning, such as the meaning of a sacrifice” (2:106), requires considering the context within which the sentence was written.
The scenario was the following: An elderly doctor consulted with Frankl because of his severe depression. He has been suffering from complex grief following the death of his wife who passed away two years before and “…whom he loved above all else.” (2:105). Instead of telling him, advising him, or ordering him— “prescribing” him to find meaning—Frankl asked him the question; “…. What would have happened, Doctor, if you had died first, and your wife would have had to survive you?” The doctor replied, “Oh…for her this would have been terrible; how she would have suffered!” (2:105) Whereupon Frankl stated, “You see, Doctor, such a suffering has been spared her, and it was you who spared her this suffering—to be sure, at the price that you now have to survive and mourn her.” The elderly doctor said not a word. He stood up, shook Frankl’s hand, and calmly left the office. Upon which Frankl concluded his thoughts formulated in the sentence, “In some way, suffering ceases to be suffering at the moment it finds a meaning, such as the meaning of a sacrifice” (2:106).
The fate of this doctor could not be changed. It was only his attitude and position toward his fate that could be modified, not to ignore or downplay his suffering, but to illustrate the possibility of seeing his suffering as a meaningful sacrifice that he could freely offer out of love. This is not a fearful motive of turning away from suffering by turning toward meaningful tasks, but an intended motive, a pro-motive, of embracing suffering and discovering meaning in it and through it.
Similar examples when suffering was faced instead of avoided were reported amongst Frankl’s experiences in the concentration camps. In “Man’s Search for Meaning,” for example, he wrote:
“Once the meaning of suffering has been revealed to us, we refused to minimize or alleviate the camp’s tortures by ignoring them or harboring false illusions and entertaining artificial optimism. Suffering had become a task on which we did not want to turn our backs. We had realized its hidden opportunities for achievement, the opportunities which caused the poet Rilke to write, ‘Wie viel ist aufzuleiden!’ (How much suffering there is to get through) …There was plenty of suffering for us to go through. Therefore, it was necessary to face up to the full amount of suffering, trying to keep moments of weakness and furtive tears to the minimum. But there was no need to be shamed of tears, for tears bore witness that a man has the greatest of courage, the courage to suffer.” (2:73-74)
In the same book he stated,
“When a man finds that it is his destiny to suffer, he will have to accept his suffering as his task; his single and unique task. He will have to acknowledge the fact that even in suffering he is unique and alone in the universe. No one can relieve him of his suffering or suffer in his lace. His unique opportunity lies in the way he carries his burden.” (2:73)
He added, “…It is just such an exceptionally difficult external situation which gives man the opportunity to grow spiritually beyond himself.” (2: 67)
Research shows that finding meaning has a preventive and curative value. Finding meaning in suffering has a salutogenic effect. An MRI study with twenty-nine participants found that the ventromedial prefrontal cortex is activated when suffering is associated with meaning, such as accepting suffering in order to reduce the suffering of a loved one. (9) A study on adolescent terminal cancer patients showed that meaning-centered intervention reduced measurable levels of suffering and improved quality of life, even when the underlying physical illness remained. (10)
In general, “…studies have shown that cancer patients who experience high degree of meaning have a grater ability to tolerate bodily ailments than those who do not find meaning in life. Those who, despite pian and fatigue, experience meaning, report better quality of life than those with low meaning.” (11) Therefore, meaning in general can be considered a vital, salutogenic resource. (11)
Consequently, the aim of a logotherapist is to help individuals find meaning in their unavoidable suffering by acknowledging it as an area of fate where they have little or no responsibility, complemented by an area of freedom, at least freedom in their spirit, where there are meaning possibilities awaiting every person until their last death. Several logotherapists have written on this topic, most notably Elisabeth Lukas, who published over sixty books with examples and illustrations. (12)
There are three avenues to finding meaning, asserted Frankl, which is through the actualization of creative, experiential, and attitudinal values. (2) He spoke of the meaning of the moment, the most concrete form of meaning that we have to discern in there here and now, for it is time, place, situation, and person specific. In other words, what is uniquely meant for us in any moment. He distinguished between the meaning of the moment and Ultimate Meaning, the former being concrete and the latter abstract and asserted that the two need to resonate with each other for harmonious living. (13)
Frankl’ thesis of the unconditional man asserts that human beings can choose what they say yes or not to, and whether they say yes or no to what is the meaning of the moment meant for them in any specific instance and discerned through their conscience. Therein lies human freedom, which feels wonderful, said Frankl, and responsibility, which makes us shudder at the realization that we are irreplaceable, and the moment is unrepeatable when it comes to the actualization of meaning. Thus, freedom and responsibility belong to the wonder of existence of the unconditional human being, who decides at every moment which values to actualize and thereby, what he or she will become. (3)
Human beings can determine the stand they take toward their environment. Most importantly, they can determine the stand they take toward themselves. This is the essence of Frankl’s concept of he defiant power of the human spirit (13:83), through which human beings are able to forgo an immediate reaction and choose their response to their predicament.
In the foreword of Frankl’s latest books to appear in the English edition, his grandson remarked that through the tragic optimism, Frankl advocated for a sort of activism and recognizes one humanity in search of a common meaning: “…Our responses to these moments shape our journey—whether we perceive ourselves merely as victims of life’s circumstances or as co-creators…” (3:xii). Frankl’s message is that “The most human of all capacities…is to turn a tragedy into a personal triumph, to turn your predicament into an achievement on the human level. In other words, life is potentially meaningful up to one’s last breath, to the last moment.” (3:back cover).
There are limit situations, in which temporarily, meaning cannot be perceived because of organic reasons. In such cases, medical ministry takes precedence over any form of psychotherapy, while one is advised to be patient with oneself until the condition lifts and meaning dawns. (15) In such instances, it is especially important to remember Frankl’s two fundamental creeds: “The spiritual person can be disturbed but not destroyed.” And “Behind the mask of the disease, the person is unconditionally there.” (14:86,96).
According to Frankl, being with, bearing witness, and holding space for the suffering being is as meaningful as helping those who suffer find meaning. (15) The care and the consolation of the sick go hand in hand. Especially, “…where no words are enough, [and] every word is superfluous.” (16:115). The meaning that the ill and dying people may accomplish “…cannot be affected by any external lack of success or any failure in this world, [because] this is rather an internal success, and this inner success exists despite external failure.” (17:66).
As we have seen, meaning can be accomplished actively or passively. The first one involves the actualization of attitudinal, creative and experiential values, such as dedicating oneself to a task, a cause, or to a person, or beholding the beauty of creation. The second path is an inner encounter,
“…a more or less passive path, without any striving, without any doing—‘without doing anything for it”—in being loved…[in a way that] …love is not a reward but a blessing. One path of love a person thus receives by ‘grace’ the things he would otherwise have to strive for or obtain through action: the realization of both his uniqueness and individuality. For it is the nature of love that makes us see our loved one in their uniqueness and individuality.” (17:75-76)
In conclusion, the explication of the sentence “…In some way, suffering ceases to be suffering at the moment it finds a meaning, such as the meaning of a sacrifice,” (2:106) reveals the richness of the multi-faceted and multi-layered meaning in Frankl’s timeless message: “…if life has a meaning, suffering must also have a meaning.” (17:53). The courage to suffer and to decide how one shoulders one’s suffering is a human prerogative.
In Frankl’s thought, the question of suffering is inherently linked with the question of meaning, and Ultimate Meaning. Frankl emphasized that meanings actualized remain eternal. Suffering shouldered with courage remains. Nothing and no one can rob a human being of such accomplishment. (2)
Logotherapy’s tragic optimism provides an alternative to toxic positivity, whereby suffering needs to be explained away. Instead of the reaction to avoid suffering, we can choose to heed the question that life poses to us through the reality of our suffering and the suffering of others.
Frankl’s example may inspire us to affirm that discerning people have the courage to suffer and to choose their answer to unavoidable suffering. In the face of unavoidable suffering, they have the possibility of finding a life-affirming response.
References:
- Frankl, V. E. (2010). The Feeling of Meaninglessness. Milwaukee, WI: Marquette University Press.
- Frankl. V. E. (2014). Man’s Search for Meaning. Boston. MA: Beacon Press.
- Frankl, V. E. (2023). Embracing Hope: One Freedom, Responsibility and the Meaning of Life. Foreword by Alexander Vesely-Frankl. Boston, MA: Beacon Press.
- Davis, T. (2022) How positivity can turn toxic. Psychology Today. www.psychologytoday.com. https://www.psychologytoday.com/us/blog/click-here-happiness/202202/how-positivity-can-turn-toxic
- Wong, T. P. (2017). Courage, Faith, Meaning and Mature Happiness in Dangerous Times. Research Gate. Retrieved from: https://www.scribd.com/document/921023199/2017
- Lukas, E. & Batthyány, A. (2023). The World is Not Healthy but Healable: Mastering Difficult Life Situations. Tyrolia.
- Marshall M. & Marshall E. (2023). Viktor E. Frankl’s Logotherapy and Existential Analysis: Theory and Practice. The Ottawa Institute of Logotherapy.
- Batthyány, A, (2024) Interview with Veronika Bonelli, February 21, 2024, transcribed, translated and published by the Ottawa Institute of Logotherapy. Retrieved from: www.logotherapy.ca https://logotherapy.ca/2024/02/22/the-world-is-not-well-but-it-can-be-healed/#:~:text
- Lopez-Sola, M., Koban, L., Wager, T.D., 2019. Transforming pain with prosocial meaning; an fMRI study. Psychosomatic Medicine, 2018 Nov-Dec;80(9):814–825. doi: 10.1097/PSY.0000000000000609. Retrieved from: https://pmc.ncbi.nlm.nih.gov/articles/PMC6218300/#:~:text=Conclusions,and%20pain%2Dspecific%20neural%20circuits.
- Lopez-Sola, M., Koban, L., Wager, T.D., 2019. Transforming pain with prosocial meaning; an fMRI study. Psychosomatic Medicine, 2018 Nov-Dec;80(9):814–825. doi: 10.1097/PSY.0000000000000609. Retrieved from: https://pmc.ncbi.nlm.nih.gov/articles/PMC6218300/#:~:text=Conclusions,and%20pain%2Dspecific%20neural%20circuits.
- Haughan, G. & Dezutter, J., 2021. Meaning in Life: A Vital Salutogenic Resource for Health. In: Health Promotion in Health Care—Vital Theories and Research. Haughan, G. & Eriksson, M. (Eds.). Cham. Springer. 2021. Retrieved from: https://www.ncbi.nlm.nih.gov/books/NBK585665/#:~:text=Studies%20have%20shown%20that%20cancer,than%20those%20with%20low%20meaning
- Elisabeth Lukas Archives (2025). Publications by Elisabeth Lukas. Retrieved from: https://elisabeth-lukas-archiv.de
- Frankl, V. E. (2018/2019) Man’s Search for Ultimate Meaning. Basic Books (Perseus/Hachette) – 2018/2019
- Frankl, V. E. (1996). Logotherapie und Existenzanalyse. Texte aus sechs Jahrzehnten. Munich, Germany : Quintessenz.
- Frankl, V. E. (2019). The Doctor and the Soul. New York, NY: Vintage Books/Penguin Random House.
- Frankl, V. E. (1950). Homo Patiens. Vienna, Deuticke.
- Frankl, V. E. (2019). Say Yes to Life in Spite of Everything. Boston, MA: Beacon Press.