Volume 12 - Issue 64
/ April 2023
361
http:// www.amazoniainvestiga.info ISSN 2322- 6307
DOI: https://doi.org/10.34069/AI/2023.64.04.38
How to Cite:
Leshchenko, A., Lauta, O., Shaulska, H., Yarovyi, A., & Makarov, Z. (2023). Existential aspects of human existence and the
human-centered paradigm in public administration. Amazonia Investiga, 12(64), 361-367.
https://doi.org/10.34069/AI/2023.64.04.38
Existential aspects of human existence and the human-centered
paradigm in public administration
Екзістенціали Людського Буття та Людиноцентрична Парадигма в Публічному
Управлінні
Received: April 3, 2023 Accepted: May 15, 2023
Written by:
Alona Leshchenko1
https://orcid.org/0000-0002-6586-2926
Olena Lauta2
https://orcid.org/0000-0002-6118-0258
Halyna Shaulska3
https://orcid.org/0000-0001-7696-1017
Anatolii Yarovyi4
https://orcid.org/0000-0003-1406-3531
Zorislav Makarov5
https://orcid.org/0000-0002-6906-8340
Abstract
This article analyzes the philosophical doctrine
of the spiritual nature of man as the fundamental
basis of his existence. The main focus of the
analysis is Viktor Frankl's book "The
Unconscious God," which presents an original
anthropological theory encompassing all levels
of human existence. By perceiving man
holistically, this perspective contributes
significantly to understanding human nature as a
unique form of being. According to Frankl, the
spiritual dimension can manifest both
consciously and rationally, as well as
unconsciously and irrationally. The crucial
aspect lies in awakening and activating this
spiritual principle within individuals, even if they
are unaware of it. In his research, Frankl delves
into dreams as a means of exploring the
manifestations of the spiritual unconscious, and
he conducts an in-depth analysis of conscience as
a spiritual existential. This study's relevance
stems from the growing prevalence of noogenic
1
Doctor of Philosophical Sciences, Professor, Department of Social and Humanitarian Disciplines and Innovative Pedagogy, Kherson
State Maritime Academy, Kherson, Kyiv, Ukraine.
2
Candidate of Philosophical Sciences (Ph.D.), Associate Professor, Department of philosophy and international communication,
Faculty of Humanities and Pedagogy, National University of Life and Environmental Sciences of Ukraine, Kyiv, Ukraine.
3
Candidate of Science in Public Administration, Chief Consultant Department of the Scientific and Organizational, Institute of
Legislation of the Verkhovna Rada of Ukraine, Kyiv, Ukraine.
4 Сandidate of Philosophical Sciences, Associate Professor of the Department of Public Management and Administration of the
Faculty of Law, Vinnytsia Mykhailo Kotsiubynskyi State Pedagogical University, Vinnytsia, Ukraine.
5 Senior Lecturer, PhD of Philosophy, Faculty of Management and Law, Department History of Ukraine and Philosophy, Vinnytsia
National Agrarian University, Vinnytsia, Ukraine.
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neurosis among educated and developed
individuals in contemporary society,
characterized by a profound sense of
meaninglessness and an existential void.
Essential existential elements fade from people's
worldviews, transforming concepts like love,
faith, hope, responsibility, and conscience into
mere mental categories. A deeper understanding
of this nature represents a crucial step in
overcoming the noogenic crisis and facilitating
further human evolution.
Keywords: human nature, meaning, noogenic
neurosis, spirituality, spirit, spiritual
unconscious, existence, faith, conscience,
existential vacuum.
Introduction
In this article, we will address the topic of human
spirituality in the existential, essential sense, as it
was understood by existential philosophers, in
particular, Viktor Emil Frankl. The orientation of
their philosophical thought is in many ways
similar to the philosophical orientation of the
French philosopher G. Marcel. Being religious,
and believing people, both scholars made great
efforts to comprehend the essential, being nature
of a human being. Their philosophy is highly
anthropocentric. Regardless of religious
affiliation, and regardless of religiosity or non-
religiosity in general, there is something that
unites all people without exception: their
spiritual nature. Man is not just a rational animal;
he is a special kind of being. The presence of a
spiritual foundation makes a person truly human,
and the further evolution of humanity is largely
related to its deeper study and understanding.
Moreover, what is very important, this
understanding gives us serious grounds to speak
with greater confidence about the possibility of
overcoming the current noogenic crisis.
Theoretical Background
According to I. Nikolaieva, from a theoretical
and methodological point of view, it is important
to note that in the twentieth century, the
theoretical existential problematics of human
existence became a nodal theme of philosophy.
The studies of M. Heidegger, J. P. Sartre, R.-M.
Rilke, and other philosophers and poets have
gained wide resonance in the body of
contemporary philosophical and cultural thought
and thus have had a huge impact on the entire
spectrum of social processes of culture and
civilization. Meanwhile, such existentials of
human existence as loneliness, death, and fear
have emerged as subjects of scientific interest.
The profound cultural, ideological, and value
crisis that has befallen civilization has exposed
the fundamental foundations of human existence.
For this reason, thinkers who paid attention to the
doctrine of existentials proposed conceptual
variants of the philosophical combination of the
meanings of place and existentials in modern
man.
In the field of view of existential thought, a
person is considered, first of all, in the face of
existence and eternity. In this context, the
existential unity of philosophy and art is
revealed. Researchers see the basis for this in the
fact that the intentionality of existence itself is
manifested in the temporal and procedural.
Existence is fundamentally unstructured, while
having an internal need for its topologization,
uncentered, but intensified by an internal
aspiration to the center of the self (or to possible
centers), intentioned on the edge as a place-topos
where the understanding of loneliness, death, and
fear takes place (Berreby, 2011), (Bulka, 1978),
(Cooper, 2003), (Längle, 1994), (Marseille,
1997), (May, 1978), (Lehmann & Klempe,
2015), (Palma, 1976), (Palmer, 2009), (Bychko,
2001).
The grounds of existentials are initial
uncertainty, antinomianism, immanent
potentiality, permanent provocativeness, a test of
integrity, symbolization of the random, non-
structured, non-hierarchical (Pattakos, 2010),
(Ponsaran, 2007), (Popielski, 2005), (Pytell,
2001, 2006), (Rohr, 2009), (Smith, 2011),
(Weisskopf-Joelson, 1975), (Yalom, 1980),
(Weber et al., 2009).
The creator of logotherapy, a prominent Austrian
psychiatrist, neurologist, philosopher, author of
Leshchenko, A., Lauta, O., Shaulska, H., Yarovyi, A., Makarov, Z. / Volume 12 - Issue 64: 361-367 / April, 2023
Volume 12 - Issue 64
/ April 2023
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31 books, and a world-renowned person, Viktor
Emil Frankl, in his studies of human beings,
especially in his works of recent years, paid great
attention to the spiritual dimension. In 1948,
Frankl's book "Der Unbewusste Gott" was
published, based on his doctoral dissertation on
the relationship between psychotherapy and
religion (therefore, in some editions, the title
"Der Unbewusste Gott: Psychotherapie und
Religion".
The book "The Unconscious God" was first
published in English in 1975, but later some
publishers began to publish it under the title
"Man's Search for Ultimate Meaning". By doing
so, they wanted to make it clear to the reader that
this book is a continuation of the author's life's
work: understanding the meaning of human
existence on some deeper, universal, but at the
same time sacred level. Over four decades,
Frankl made various changes and additions to his
book, and by its seventh edition in German
(1988), the book contained 12 full-fledged essay
chapters. In them, the author revealed the results
of his reflections and research on human nature
and attempted to present the structure of the
human inner world with its spiritual center and
peripheral mental and physical areas. Moreover,
Frankl analyzed several spiritual existentials,
including consciousness, and made several
profound remarks about the transcendental
qualities of consciousness, the peculiarities of
spirituality, and its manifestations in the
conscious and unconscious (including dreams).
This book has become a worldwide bestseller,
unlike "Man's Search for Meaning," perhaps
because it is written in a more academic
language, the text itself is replete with
philosophical considerations, special terms, and
quotations, including Latin ones. However, in a
sense, this work shows the depth of Frankl's
philosophical anthropological thought much
more clearly. Therefore, it is of exceptional
theoretical and practical importance both for
professionals in the field of philosophy and for
specialists working in various fields of the
humanities, where an in-depth knowledge of
human nature is required.
Philosophy, and philosophical anthropology in
particular, has not yet developed a unified
understanding of what spirit and spirituality are.
In existential philosophy, the spirit is often
opposed to the mind (especially by religious
existentialists Berdyaiev and Shestov). In
rationalist philosophical systems (Spinoza,
Leibniz, Descartes, Hegel), the concept of
"spirit" is equated with thinking and
consciousness. Meanwhile, in irrationalism
(Schopenhauer, Nietzsche, Kierkegaard) such
aspects of the spirit as intuition, feelings, will,
and imagination are considered (Holovko, 1997),
(Kvit, 2003), (Petrov, 2013), (Raida, 2004),
(Rius, 1998).
Frankl sometimes refers to the deepest dimension
of man as spiritual, but sometimes as noological
(from the Greek "nus" - mind). He does not
separate spirit from reason, although he does not
equate it with it, considering such irrational
manifestations as intuition as an integral part of
it. His philosophy can be partially compared to
the religious existentialism of G. Marcel, which
was sometimes called "Christian neo-Socratism."
Frankl also polemicized with Freud (starting in
the 1920s), with his psychoanalytic theory,
which did not have a place for the spiritual nature
of man but fully explored its instinctive
unconscious manifestations. C.G. Jung and then
R. Assagioli, A. Maslow, and S. Grof explored
the spiritual and mystical aspects of man more
deeply, as well as peak states of consciousness,
expansion of consciousness as a result of spiritual
crises, altered states, and various types of
religious experience. Some researchers call
Frankl the forerunner of transpersonal
psychology. However, it should be noted that S.
Grof himself believed that Frankl emphasized the
conscious search for meaning and did not
recognize, for example, perinatal dynamics,
where this topic is considered in the context of
transpersonal death and rebirth. Grof believed
that it is impossible to comprehend the meaning
of life through simple intellectual analysis and
logic, it can only be made up. And he contrasted
such far-fetched goals of life with deep inner
transformations that occur empirically, in contact
with a certain spiritual reality that reveals to a
person the preciousness and miracle of life.
Frankl, while appreciating transpersonal
experiences and partially investigating
manifestations of the spiritual unconscious in the
dreams of his patients, nevertheless preferred to
be on the border between dimensions, including
transcendence. To activate the noological
dimension of a person and direct the intention
towards understanding personal meaning, Frankl
considered it much more important to use the so-
called Socratic dialogue, which includes rational,
logical thinking. However, he considered
awareness and full involvement of the mind in
some spiritual phenomena, such as conscience,
necessary only at a certain stage, but normally
these manifestations of the spiritual unconscious
should be natural in humans, without additional
considerations.
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Aims
The article aims to study the existential of human
life through the example of the philosophical
work of V. Frankl.
Methods
Such general scientific methods as descriptive,
continuous sampling, contextual and component
analysis, methods of philosophical anthropology,
existential analysis, phenomenology, and
hermeneutics were applied in the article. In terms
of methodology, the work is focused on
hermeneutics as a set of approaches and methods
for interpreting and analyzing the content of a
philosophical text.
Results and Discussion
Frankl was against the fact that Freud sought to
make a person a mere "object" of psychoanalysis.
According to the scientist, a person is a special
case when his or her objectification will not help
to study him or her in a more detailed and
scientific way, but, on the contrary, will only
reduce understanding. Will a person become
understandable if he or she is seen as a
mechanism, a thing, or an object that other
researcher-technician works with, breaking
down this mechanism into atoms of ego motives
to fix it later (Frankl, 2011a). Such an approach
to the study of a person, considering him or her
from a mechanistic standpoint, inevitably
destroys the holistic perception of the human
personality, which is unacceptable to an
existentialist humanist. Based on his personal
experience, largely tragic, and his observations
of a large number of people, Frankl concluded
that in addition to unconscious, in fact,
instinctive ego motives, humans have other
motives, spiritual ones, which, being natural, also
constitute a deeper layer of human nature.
According to Frankl, man is not only a puppet of
impulses, because psychological phenomena are
not so much determined by impulses and
instincts, and being human does not mean simply
being driven by them. The man initially has the
freedom of choice, and many of his intentions are
not physiologically libidinous, but spiritual.
Otherwise, how could a person not only survive
but also maintain a human face in a concentration
camp or in other emergencies (famine, war, near
death with incurable diseases, in situations of
choosing death or betrayal, etc.) if he were
simply an instinctive being seeking pleasure?
However, he has both instinctive depth and
spiritual height. Unlike an animal, a human being
can fully subordinate his or her instincts to higher
ideals and values. An animal is limited by its
instincts, but a human being can rise above them,
refuse them, and choose freely. And this freedom
is higher than the urge, it is inherent in man from
the very beginning.
Let us pay attention to one of the key
manifestations of spiritual consciousness,
conscience, which is the subject of two separate
chapters, "Existential Analysis of Conscience"
and "Transcendental Quality of Conscience."
When the connection between the self and
spiritual unconsciousness is barricaded, a person
becomes deaf to the voice of conscience and,
consequently, ceases to understand his or her
responsibility for his or her actions. Frankl's
voice of conscience is the voice of the
subconscious God himself, sounding inside a
person. For all its rationality and awareness,
conscience, like love, is initially irrational and
intuitive. Just as there is a logical and analytical
understanding and a pre-scientific
understanding, conscience is a spiritual
understanding that does not depend on the
existing morality in society and precedes any
understanding of values. Thus, it is in no way
reducible to the superego according to Freud's
theory. The explanation of the reason for a choice
often occurs after the fact. Conscience foresees
something that does not yet exist but can become
real. In this sense, it is similar to love, which
reveals hidden potentials that can become real.
Conscience cannot be formulated in a categorical
imperative because it is always individual and
intuitive. Too much attention to thinking about
conscience and the right choices can block the
natural manifestations of conscience from the
spiritual unconscious. Likewise, too much
attention to the logic of the creative process can
disrupt harmony and block the creative flow.
Conscience should become a spontaneous
existential act. Awareness is only an intermediate
stage in the formation of a personality, and it is
not an end in itself. The same goes for the search
for meaning. Reflection and awareness on this
topic are only an intermediate process. The goal
is to reconnect with the spiritual unconscious,
where the sense of meaning arises naturally.
Thus, meaning is more intuitive than analytical
and cannot be created or invented.
This applies equally to faith, hope, and love. The
appeals of various religions such as "just believe
and everything will be fine" are futile. These
kinds of human spiritual activities cannot be
summoned or ordered. Faith, hope, and love
cannot be felt or experienced on command from
the outside or on command of one's rational
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desire. These manifestations of the spiritual
unconscious cannot be objectified, embodied, or
achieved by will and effort. With increasing
tension and intensity, they simply disappear. The
quintessence of Frankl's understanding of
conscience and its transcendent nature may be
the aphorism quoted by the author: "Be the
master of your will and the slave of your
conscience" (Frankl, 2000). That is, with all the
consciousness and clear understanding of one's
responsibility to oneself and the world, the true
reality of conscience for Frankl is spiritually
unconscious. Conscience is not reducible to the
attitudes of the superego (as in Freud's
psychoanalytic theory). Ontologically, it is a
purely human phenomenon, which cannot be
understood unless its transcendental origin is
assumed. Understanding the existential qualities
of human reality is enough to explain human
freedom, but it is not enough to explain
responsibility, which cannot be reduced to
instincts. The psychological fact of conscience is
an imminent, partial manifestation of a whole
transcendent phenomenon, and is essentially a
mediator between the self and something far
superior to it. The notion of conscience as a
natural, basic manifestation of the spiritual
unconscious sounds rather paradoxical. After all,
it turns out that the deep nature of any human
being is spiritual, and all the best human
manifestations, including conscience and love,
are natural to him or her. However, we are all
well aware of numerous spontaneous human
manifestations of cruelty, stupidity, and
heartlessness. That is, a natural question arises: if
there is a conscience in the spiritual unconscious,
can't there also be a lack of conscience in the
same deep dimension of a person? However,
according to Frankl, these phenomena are formed
later, in the mental dimension. Society, with its
education, upbringing, system of values, etc.,
partly plays a negative role in this. Although the
topic of society's influence on a person is hardly
ever touched upon, his philosophy suggests that
a person is not born a villain, but becomes one
due to certain external and internal conditions
and circumstances. In support of the theory that
the deeper layer of man is spiritual, we can recall
the cases of repentant Nazis or other criminals.
Many such cases are described in classic works
of literature, for example, in Crime and
Punishment. There is a lot of evidence that even
the most brutal criminal can have a conscience if
he does not have serious mental disorders. For
example, the entire German nation still expresses
remorse for fascism. It's just that not all criminals
find themselves in conditions where remorse can
become possible and their conscience can be
freed, so some continue to sin.
On the other hand, it is a legitimate question,
perhaps faith is not a deeply rooted spiritual
quality of a person after all, but simply a
drowning man's cunning, grasping at straws in
difficult situations? But then what about the
striking fact cited by Frankl: "God did not die
even after Auschwitz"? Faith in God is either
unconditional or it is not faith at all.
Unconditional faith (stemming from the spiritual
unconscious) remains and recognizes even the
fact that six million people died in the Nazi
Holocaust. Unconditional faith disappears when
faced with the tears of a single innocent child.
True faith is not bargaining with God: "Until six
thousand or even a million victims of the
Holocaust, I kept my faith in You, but now there
are more than a million dead, I am sorry, but I
must give up my faith." And Frankl cites striking
data: among those who went through the
experience of Auschwitz, the number of those
whose religious faith deepened-despite, not
because of, this experience-far exceeds the
number of those who abandoned their faith. "Just
as a small fire is extinguished by a storm, and a
large fire is strengthened by it, so too is weak
faith weakened by difficulties and catastrophes,
and strong faith is strengthened by them."
(Frankl, 1986, 2005, 2011b). In other words, he
believes that if faith were a simple form of the
mind, of the psyche, it would not stand the test of
hard and very cruel facts.
Conclusions
Due to his cautious attitude to transcendental
experiences and peak states, Frankl did not fully
explore such inner spiritual possibilities that are
revealed, for example, in meditation practices
and in obtaining transcendental experiences in
transpersonal psychology, during clinical death,
etc. Such experiences are known to religious
people of various denominations. Frankl was
more interested in the religious and moral aspect
of this issue than in the philosophical approach,
as such researchers of the transcendental nature
of man as S. Grof and others have done. The
scientist also attempted to analyze dreams as
manifestations of the spiritual unconsciousness
of man. However, intuition, insights, mystical
experiences, and other irrational spiritual
manifestations have not yet been sufficiently
comprehended by philosophers and studied to a
very small extent by scientists, but their study
will be a step forward in understanding human
nature, in particular its spiritual dimension.
Meanwhile, probably everyone who has read
Frankl's works could not help but note his
boundless faith in man and humanity.
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Throughout his life and work, he demonstrated
this faith, remaining an authentic researcher and
philosopher.
"No one can make us believe that man is exalted
above the animals when we can show that there
is a suppressed angel inside him" - this leitmotif
is present in many of Frankl's works, in particular
in the book The Subconscious God, where he
convincingly promotes his faith. This idea
resonates with Berdyaiev's idea that along with
the "abyss of darkness, contradictions, and
torment," man also contains "the image and
likeness of God and the creator of values."
Despite his idealism, romanticism, and partial
religiosity, Frankl is a profound existential
philosopher whose understanding of man is
humanistic, and positive, and offers hope for the
possibility of solving many individual and
universal problems. His study of the integral
human structure with a central spiritual core is a
significant contribution to philosophical
anthropology, which helps to better understand
the phenomenon of man as a spiritual being and
his development in the process of evolution.
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