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PART 1

Amirhosein Mahdavi Professor Darzinejad Research Methodology 30 January 2025

Literacy as a Lifeline: An Existential Reading of Markus Zusak’s The Book Thief

(Revised Edition, 2025)

This study offers an existential reading of Markus Zusak’s The Book Thief, centering on Viktor Frankl’s concept of logos as articulated in Man’s Search for Meaning. Frankl asserts that human beings discover meaning through creative acts, love, and adopting a resilient attitude toward unavoidable suffering. This study argues that Liesel Meminger, the protagonist of The Book Thief, turns to literacy and storytelling as her lifeline, finding meaning and purpose in the face of pervasive suffering and death. Drawing on Viktor Frankl’s concept of logos, the analysis shows how Liesel’s creative acts of reading and storytelling, her love for those around her, and her defiant attitude toward inevitable suffering together sustain her will to meaning. Ultimately, this paper contends that The Book Thief is not merely a historical narrative, but a powerful exploration of how storytelling and literacy enable individuals to find meaning and resist despair amidst suffering and mortality. Through an existential lens, the novel reveals how acts of reading and writing become tools of survival in a dehumanizing world. By foregrounding the protagonist’s creative acts and resilient spirit, it underscores literature’s enduring role in sustaining purpose when confronted with adversity and existential threat. Keywords: The Book Thief, existential reading, Viktor Frankl, logos, meaning, literacy, storytelling, resilience, suffering, mortality **Introduction** Plot Overview: The Book Thief and Its Historical Setting Markus Zusak’s The Book Thief is set in Nazi Germany and narrated by Death, a figure who observes human suffering with a blend of detachment and compassion. Through Death’s perspective, the reader meets Liesel Meminger, a young girl sent to live with her foster parents, Hans and Rosa Hubermann, on Himmel Street in Molching. Liesel’s journey begins tragically with the death of her brother, Werner, during their train ride — a loss that profoundly shapes her emotional world throughout the novel. At Werner’s graveside, Liesel impulsively steals her first book, The Grave Digger’s Handbook, despite being unable to read at the time (Zusak, Prologue). This moment initiates her complex relationship with literacy and storytelling. Hans Hubermann, a gentle and compassionate man, becomes a father figure to Liesel and teaches her to read using The Grave Digger’s Handbook. Rosa, though gruff and short-tempered, shows her love in her own way. Liesel befriends Rudy Steiner, her adventurous and fiercely loyal neighbor, whose innocent affection for Liesel adds a layer of tenderness and heartbreak to the narrative. Rudy’s repeated attempts to get Liesel to kiss him, which she always refuses, symbolize their enduring friendship amid the chaos of war (Zusak, pt. 1). As Liesel learns to read, her fascination with books deepens, and she begins stealing them. Her first deliberate theft occurs at a Nazi book burning when she snatches The Shoulder Shrug, an act of quiet rebellion against the regime. Hans warns her of the dangers of her actions but supports her growing love for literature, recognizing its power to comfort and empower her during difficult times. Liesel’s reading becomes a source of solace and connection, especially as the horrors of Nazi Germany intensify (Zusak, pt. 2). A pivotal moment in the story is the arrival of Max Vandenburg, a Jewish man seeking refuge with the Hubermanns. Hans, honoring a promise to Max’s father, hides him in their basement. Max and Liesel form a deep bond, united by their shared nightmares and love for words. Max creates a book for Liesel, The Standover Man, illustrating his gratitude and the power of storytelling to forge human connections even in dire circumstances (Zusak, pt. 4). As the war escalates, the lives of the characters grow increasingly precarious. During air raids on Molching, residents are forced into bomb shelters, where Liesel reads aloud to comfort and calm her neighbors. Her voice transforms fear into a sense of unity, showing how literature can offer hope and resilience in times of despair. At the same time, Hans faces severe consequences for a quiet act of compassion: offering bread to a starving Jewish prisoner during a forced march (Zusak, pt. 7). Meanwhile, Rudy is subjected to the rigid demands of the Hitler Youth—an organization designed to indoctrinate German boys with Nazi ideology and train them for future military service—placing him in situations that test his values and loyalty (Zusak, pt. 5). Liesel’s book thefts continue, driven not only by her thirst for knowledge but also as acts of resistance against Nazi censorship. She begins stealing books from the mayor’s library, where she discovers a new world of stories that expand her understanding of humanity. These thefts are not merely for personal gain but represent her rebellion against the oppressive regime that seeks to silence voices and ideas (Zusak, pt. 4). Tragedy strikes when Himmel Street is bombed, killing Hans, Rosa, Rudy, and nearly everyone Liesel loves. Liesel survives because she had been writing her story in the basement during the raid. After the bombing, Death finds her discarded notebook, The Book Thief, and carries it with him, later revealing that he read it many times and was haunted by her story. He shares it with the reader as a testament to the endurance of the human spirit. (Zusak, pt. 10). The novel concludes with an older Liesel living in Australia, reflecting on her past and the people who shaped her life. Death, who carries her story, offers the final reflection: “I am haunted by humans” (Zusak, Epilogue). Through Liesel’s journey, The Book Thief explores themes of loss, survival, and the transformative power of words, setting the stage for a deeper analysis of how individuals find meaning in even the darkest of times. Statement of the Problem While The Book Thief has been extensively analyzed through narratological and historical lenses, relatively little attention has been paid to the psychological dimensions of its characters and their existential struggles, particularly through the lens of Viktor Frankl’s theories, which posit that the primary human drive is to find meaning, and that this meaning is discovered through creative acts, love, and adopting a resilient attitude toward unavoidable suffering (“The Essence of Existence”). Frankl’s key concepts—freedom of will, the will to meaning, and the transformative potential of suffering—offer a compelling framework for understanding how individuals navigate existential crises. This study examines how the protagonist, Liesel Meminger, finds literacy and storytelling to be her central source of purpose and meaning. Through a close reading of Liesel’s psychological development, this research illustrates how her engagement with literature functions both as an assertion of agency and as a path toward existential fulfillment. By applying Frankl’s theories, this study seeks to uncover new layers of psychological and philosophical depth in the novel, contributing to a richer understanding of how meaning can be discovered and sustained amid trauma and adversity. Research Questions 1. How does Liesel Meminger’s relationship with reading and storytelling reflect her pursuit of meaning amid the suffering and loss she endures? 2. In what ways do Frankl’s concepts of the will to meaning, freedom of will, and the transformative power of suffering provide insight into Liesel’s psychological and moral development? 3. How does The Book Thief portray the role of creative expression and human connection as mechanisms for confronting and transcending existential challenges? **Literature Review** This literature review examines ten of the most influential articles on The Book Thief, highlighting the primary theories applied in existing research. By doing so, it aims to draw attention to the limited scope through which this work has often been analyzed, in order to pave the way for introducing a fresh perspective based on Viktor Frankl's Theory of Logos. Narratology is one of the most widely applied critical frameworks in the analysis of The Book Thief. For instance, in her thesis, Analyzing the Cynical Perspective of Death in The Book Thief, Dorothy E. Hollar examines the distinctive portrayal of Death as the novel's narrator, with a focus on the character's ironic and often cynical voice. Drawing on existentialist theory, particularly the works of Jean-Paul Sartre and Albert Camus, Hollar argues that this portrayal challenges traditional conceptions of Death by attributing to it empathy and a reflective perspective on human suffering and resilience. She contends that the narrative technique creates a distance from which readers can observe the impact of war and loss without becoming overwhelmed by sentimentality, thus deepening the novel's thematic exploration of mortality and meaning. Hollar’s analysis sheds light on how Zusak’s narrative approach enables readers to engage with dark themes while prompting reflection on life’s fragile beauty, a perspective that underscores The Book Thief’s unique approach to existential questions. Similarly, Débora Almeida de Oliveira examines the portrayal of Death, though she adopts a different approach by focusing on its uncanny and dual nature as both familiar and alien. In Haunted by Humans: The Uncanny Narrator in Markus Zusak’s The Book Thief, de Oliveira applies concepts from Psychology and Narratology, drawing on the theories of figures like Sigmund Freud, Carl Jung, and Gérard Genette to analyze the novel’s unusual narrator, Death. De Oliveira examines how Zusak’s choice of Death as the narrator evokes Freud’s concept of the uncanny by making Death both familiar and strange, creating a sense of tension that unsettles readers. This duality, Oliveira argues, intensifies readers' engagement with themes of mortality and human suffering. Through a narratological lens, she explores how Death’s perspective blurs the line between observer and participant, allowing a psychological depth that compels readers to confront their own fears and curiosities about life and death. Oliveira’s interdisciplinary approach highlights how The Book Thief transcends conventional narrative techniques, inviting readers into a space where existential themes are reflected through the lens of an uncanny narrator. Building on her earlier work, Débora Almeida de Oliveira collaborated with Sandra Sirangelo Maggio to co-author “The Deadly Perception of the Witness: Focalization in Markus Zusak’s The Book Thief”. In this study, they analyze the novel’s narrative structure through a narratological lens, with a particular focus on the concept of focalization. Drawing on the theories of Gérard Genette, Mieke Bal, and Shlomith Rimmon-Kenan, the authors explore how Zusak’s choice of Death as the focalizing narrator shapes the story’s emotional and thematic depth. They argue that Death’s unique perspective as both a witness and participant in human suffering allows readers to experience the story from a detached yet deeply reflective viewpoint, heightening the impact of trauma and resilience depicted in Nazi Germany. This narratological approach highlights the dual role of Death as both observer and narrator, emphasizing how focalization in The Book Thief deepens readers' engagement with the moral and existential questions posed by the novel. The narratological approach evident in the previously discussed works is also present in Sarah K. Johnson's paper, Pain, Death, and Nazis: The Surprisingly Beautiful Function Death Plays as Narrator in Markus Zusak's The Book Thief, although it is worth mentioning that this paper precedes other research previously discussed in terms of publication date. Employing a narratological approach, Johnson examines how Death influences and shapes the experiences of each character. Johnson explores the nuanced role of Death as the narrator, arguing that it provides a unique perspective on the themes of pain, loss, and resilience within the context of Nazi Germany. Johnson contends that Death’s reflective and compassionate voice allows readers to engage with the brutality of the Holocaust in a way that is both emotionally resonant and aesthetically profound. She suggests that, through Death’s narration, Zusak transforms the concept of mortality into something not only inevitable but also oddly beautiful, inviting readers to see the humanity that persists even amidst profound suffering. Johnson’s analysis highlights how the novel uses Death to offer a perspective that transcends horror, blending the tragic with the tender in a way that deepens readers' emotional and philosophical engagement with the story. Moreover, Alysa Mapes extends her analysis to the film adaptation of the novel, offering a narratological and psychological examination of Death’s role as the narrator. In her paper, “The Book Thief: Through the Eyes of Death,” Mapes explores how the film portrays Death’s unique perspective, shaping the audience’s understanding of suffering, morality, and humanity. Drawing on theories from narrative studies and psychology, she argues that Death’s detached yet compassionate viewpoint provides a lens through which viewers can witness the horrors of Nazi Germany while maintaining a sense of empathy and hope. By presenting Death as an observer burdened by the weight of human suffering, the adaptation continues Zusak’s challenge to conventional depictions of mortality, evoking themes of existential reflection. Mapes highlights how this unconventional narration enriches the film’s exploration of life’s fragility and resilience, inviting viewers to consider how witnessing trauma can inspire a deeper appreciation for human connection and endurance. The previously discussed articles primarily employed narratology as their critical framework; however, there are also prominent historical analyses of the work. One such example is Exploring Historical Young Adult Fiction: A Study of the Representation of Historical Elements in the Novel and Film Adaptation of The Book Thief by Ingrid Dahl Tysnes, in which she conducts a Historical Reading of both Markus Zusak’s novel and its film adaptation. Tysnes examines how historical elements, particularly those depicting Nazi Germany and World War II, are represented to a young adult audience. Her analysis highlights how the work balances historical accuracy with comprehensible storytelling, aiming to educate younger readers on complex themes of oppression, resistance, and survival. Tysnes argues that this historical framing not only immerses readers in the era's context but also enhances the impact of the novel's central themes, such as the resilience of the human spirit in times of intense adversity. Through this Historical Reading, Tysnes emphasizes the importance of historical context in understanding the depth of The Book Thief’s narrative. Unlike the narratological and historical analyses discussed earlier, comparative studies on The Book Thief are relatively rare. One notable exception is Jenna Kortenhoeven’s The Stories Already Written: An Intertextual Analysis of The Book Thief and Belonging, which examines the intertextual connections between Markus Zusak’s novel and Nora Krug’s graphic memoir. Kortenhoeven explores how both works engage with themes of memory, identity, and historical responsibility by drawing on shared motifs and narrative strategies. Employing intertextuality as her critical framework, she highlights how these texts use storytelling and visual elements to navigate the complexities of grappling with a traumatic past, particularly in the context of Nazi Germany. By juxtaposing Zusak’s fictional narrative with Krug’s deeply personal memoir, Kortenhoeven reveals how both authors address the weight of history and the enduring impact of inherited trauma. Her analysis underscores the power of intertextual dialogue in deepening our understanding of individual and collective memory within historical contexts. In addition to the previously discussed critical frameworks, The Book Thief has also been analyzed through the lenses of Literacy Studies and Trauma Studies. For instance, in her work “Reading as a Means of Healing Trauma in Markus Zusak’s The Book Thief”, Angel Kushmi explores how literacy and storytelling serve as crucial pathways for healing trauma in the lives of the novel’s characters. Kushmi argues that The Book Thief illustrates how reading and storytelling enable characters to confront and process their experiences of loss and suffering, drawing on concepts from Dominic LaCapra’s Writing History, Writing Trauma, Cathy Caruth’s Trauma as a Wound, Judith Herman’s The Role of Memory and Narrative in the Healing Process, and Tedeschi and Calhoun’s Posttraumatic Growth. Through Liesel’s journey, Kushmi highlights how engagement with books and stories fosters resilience, enabling characters to move beyond mere survival and find comfort in the face of trauma. This interdisciplinary approach underscores the novel’s portrayal of literacy as an intellectual activity and a transformative emotional tool for recovery and self-empowerment. Another article that employs Literacy Studies as its critical framework is Eun Chong (Grace) Lee’s Literacy in The Book Thief: Complicated Matters of People, Witnessing, Death. Lee examines how reading and writing become acts of resistance, survival, and connection amid the horrors of Nazi Germany. Lee argues that literacy is not merely a tool for communication but a means of bearing witness to suffering and preserving humanity in the face of dehumanization. By analyzing characters like Liesel, who finds solace and strength in books, Lee highlights how literacy empowers characters to take control of their lives and confront their mortality. This study emphasizes the power of literacy as a transformative force, suggesting that, within the novel, reading and storytelling are vital to preserving individual and collective spirit, especially in times of crisis. Furthermore, Marta García Tizón incorporates Narrative Therapy Theories alongside Literacy and Trauma Studies in her research paper, The Restoring Power of Narrative in Markus Zusak’s The Book Thief. Tizón explores the therapeutic potential of storytelling within the novel, applying narrative therapy theories and psychological insights into trauma. She argues that the act of storytelling serves as a healing mechanism for the characters, particularly Liesel, as they navigate the traumas of war and loss. Drawing on narrative theory and trauma studies, Tizón examines how narrative allows characters to process their experiences, find resilience, and reclaim agency in an oppressive environment. Through this lens, she suggests that The Book Thief portrays storytelling as a vital means of preserving humanity and fostering recovery. Tizón’s work emphasizes that narrative can serve as both a mirror of suffering and a tool for restoration, offering readers an understanding of how storytelling sustains hope in times of despair. While some of the previous studies have briefly engaged with the existential, philosophical, and psychological themes in The Book Thief, none have applied Viktor Frankl’s theories as a critical framework. This absence of a Franklian reading leaves a significant gap in current scholarship, particularly in understanding how the search for meaning shapes the characters’ responses to suffering, loss, and trauma. Addressing this gap allows for a deeper interpretation of The Book Thief through the lens of Frankl’s existential principles. **Methodology: Franklian Existential Psychology** Existentialism, the philosophical foundation of this research, emerged as a response to the disorientation of modernity, grappling with themes of freedom, responsibility, and the quest for meaning in a seemingly indifferent world. Pioneering thinkers like Søren Kierkegaard emphasized the centrality of individual choice and subjective experience, asserting that truth is not merely an objective reality but something deeply personal. Friedrich Nietzsche’s declaration of the “death of God” and his exploration of life-affirming values in works such as Thus Spoke Zarathustra laid a critical foundation for existentialist thought. In the 20th century, Jean-Paul Sartre’s Being and Nothingness and Martin Heidegger’s Being and Time provided nuanced perspectives, emphasizing humanity’s responsibility to create meaning in an inherently meaningless world. Sartre’s assertion that humans are "condemned to be free" encapsulates the existentialist belief in radical freedom and the necessity of choice, while Heidegger explored the finitude of existence and the importance of confronting life’s ultimate concerns. Viktor Emil Frankl (1905–1997), an Austrian neurologist, psychiatrist, and Holocaust survivor, is a pivotal figure in existential psychology. Born in Vienna, Frankl showed early interest in medicine, particularly in psychiatry, focusing on the prevention of depression and suicide. His life took a harrowing turn during World War II when he and his family were deported to Nazi concentration camps (“The Editors of Encyclopaedia Britannica”). Frankl’s experiences in Auschwitz and other camps profoundly shaped his philosophy, as he observed how some prisoners maintained a sense of purpose despite the unimaginable suffering. These observations culminated in his seminal work, Man’s Search for Meaning, a profound exploration of human resilience and the pursuit of meaning. According to Frankl, “Life is never made unbearable by circumstances, but only by lack of meaning and purpose” (“EXPERIENCES IN A CONCENTRATION CAMP”). Frankl’s Theory of Logos, central to his logotherapy framework, is grounded in the existentialist tradition but distinguishes itself through its emphasis on the therapeutic potential of meaning. Logos, derived from the Greek term for "word" or "reason," signifies the fundamental human drive to discover purpose. Frankl argues that “we can discover this meaning in life in three dif- ferent ways: (1) by creating a work or doing a deed; (2) by experiencing something or encountering someone; and (3) by the attitude we take toward unavoidable suffering” (“The Essence of Existence”). He posits that meaning is not imposed externally but must be discovered individually in response to life’s unique challenges (The Meaning of Life). While existentialist thinkers like Sartre emphasized radical freedom, Frankl extended the conversation to explore how freedom intertwines with responsibility and purpose. His experiences in the camps illuminated his belief that even in the most dehumanizing conditions, individuals retain the ability to choose their attitudes and find meaning. This notion aligns with Nietzsche’s proclamation: “He who has a why to live for can bear almost any how” (Twilight of the Idols, sec. 12). Frankl extended this idea by asserting that meaning is often discovered in moments of suffering, transforming adversity into an opportunity for growth (“EXPERIENCES IN A CONCENTRATION CAMP”). The intellectual and historical context of Frankl’s work highlights the widespread existential vacuum of post-war Europe. This vacuum, characterized by a pervasive sense of purposelessness, resonated deeply with the disillusioned societies of the mid-20th century. Frankl’s contributions bridged existentialist philosophy and psychotherapy, providing a framework for addressing the psychological consequences of this vacuum. In the broader tradition of existential thought, thinkers like Rollo May and Irvin D. Yalom further demonstrated how existentialist principles could be applied in therapeutic settings. This research employs logotherapy’s three core principles—freedom of will, the will to meaning, and meaning in suffering—as its primary analytical framework. These principles are particularly useful for examining how individuals navigate existential crises and construct meaning through their choices, actions, and relationships. For example, Frankl’s emphasis on creative values underscores how engagement with meaningful activities or relationships can transform suffering into an opportunity for personal growth. The study situates this analysis within the broader tradition of existentialism, exploring how philosophical insights on human freedom, responsibility, and meaning inform the psychological dimensions of resilience. By integrating existentialism and logotherapy, this research aims to offer a nuanced understanding of how the pursuit of meaning enables individuals to endure suffering and assert their agency. Frankl’s ideas, grounded in his lived experiences and rigorous scholarship, provide a timeless framework for analyzing human behavior and resilience. This study seeks to contribute to the ongoing discourse on the relevance of existentialist philosophy in contemporary contexts, emphasizing the transformative potential of meaning in the face of life’s challenges. **Critical Analysis: An Existential Reading of The Book Thief** The Role of Meaning in Viktor Frankl’s Theory of Logos Viktor Frankl’s Theory of Logos, central to his logotherapy framework, emphasizes the pursuit of meaning as the fundamental human drive. Unlike Freud’s pleasure principle or Adler’s will to power, Frankl argues that “Man's main concern is not to gain pleasure or to avoid pain but rather to see a meaning in his life” (“The Meaning of Suffering”). Frankl argues that life’s meaning lies in fulfilling its unique demands, even in the face of suffering. This perspective redefines human resilience, suggesting that individuals can transcend adversity when they find purpose. Frankl’s experiences in Nazi concentration camps profoundly shaped this belief, as he observed that those who could find meaning, even in suffering, were more likely to endure the unimaginable horrors of their circumstances (“EXPERIENCES IN A CONCENTRATION CAMP”). Frankl’s theory identifies three pathways to meaning: creating a work or doing a deed, experiencing something or someone (such as love), and adopting a courageous attitude toward unavoidable suffering. This final aspect is particularly significant, as he contends, “Suffering ceases to be suffering at the moment it finds a meaning, such as the meaning of a sacrifice” (“The Meaning of Suffering”). This concept aligns seamlessly with Markus Zusak’s The Book Thief, where Liesel Meminger discovers meaning through her connection to books, storytelling, and relationships. Her engagement with these activities helps her navigate profound personal losses and the broader existential challenges of living in Nazi Germany. In The Book Thief, the narrator, Death, often reflects on the resilience of human beings in the face of adversity. Death’s remark, “I am haunted by humans” (Zusak, Epilogue), conveys his deep fascination with humanity’s ability to endure unimaginable suffering while still seeking connection, love, and meaning. This statement encapsulates a central theme of the novel: that even amidst the horrors of war and oppression, individuals like Liesel Meminger demonstrate remarkable strength by finding purpose through relationships, storytelling, and small acts of defiance. Liesel’s love for books and her determination to share stories with others exemplify this search for meaning. Her reading sessions in the bomb shelter, where she provides solace to frightened neighbors, illustrate how meaning can emerge from acts of connection and service. Frankl’s assertion that “Life is never made unbearable by circumstances, but only by lack of meaning and purpose” (“EXPERIENCES IN A CONCENTRATION CAMP”) resonates deeply with Liesel’s journey. Despite losing her family, enduring the oppressive Nazi regime, and facing the deaths of those she loves, Liesel continually seeks meaning through her relationships and storytelling. These pursuits not only offer her solace but also empower her to endure and transform her suffering into resilience. Both Frankl’s theory and Zusak’s narrative underscore the transformative potential of meaning. For Frankl, the ability to confront suffering with purpose enables individuals to rise above despair. Similarly, Liesel’s connection to literacy becomes a lifeline, helping her endure the suffering of a world shaped by loss and injustice. Just as Frankl emphasizes that meaning can be found even in the most brutal conditions, Zusak shows how meaning is created through language, memory, and human connection. This interplay between meaning and suffering highlights the relevance of Frankl’s ideas in understanding how meaning can illuminate the human capacity for resilience, purpose, and hope in the face of existential adversity. Liesel Meminger’s Will to Meaning Through Literacy In Viktor Frankl’s Theory of Logos, the “will to meaning” emerges as the central human motivation, enabling individuals to endure suffering by discovering purpose. Frankl contends that meaning can be found in acts of creation, connection, and courage in the face of hardship. For Liesel Meminger, the protagonist of Markus Zusak’s The Book Thief, this will to meaning is deeply intertwined with her relationship to literacy and storytelling. Through her acts of reading and sharing stories, Liesel finds solace, builds relationships, and constructs a personal sense of purpose amid the chaos of Nazi Germany. As Frankl states, “Man's main concern is not to gain pleasure or to avoid pain but rather to see a meaning in his life” (“The Meaning of Suffering”). Liesel’s pursuit of literacy embodies this principle, as it provides her with a lifeline for survival and growth in a world marked by profound loss and injustice. Liesel’s journey toward literacy begins with The Grave Digger’s Handbook, a book she steals at her brother’s gravesite. This initial theft symbolizes her subconscious attempt to reclaim control in a moment of trauma, as the book becomes a tangible reminder of her lost family. Hans Hubermann, her foster father, nurtures this connection to literacy by teaching her to read, transforming the basement of their home into a space of learning and healing. Their sessions are infused with patience and love, providing Liesel with a safe refuge. As Zusak writes, “Once, words had rendered Liesel useless, but now… she felt an innate sense of power” (pt. 3). This moment underscores how literacy, for Liesel, becomes not just a skill but a profound source of empowerment—enabling her to process grief, assert her agency, and embark on a personal journey toward meaning and resilience. One of the pivotal ways Liesel uses literacy to cope with adversity is through her book thefts. Her second stolen book, The Shoulder Shrug, is taken from the ashes of a Nazi book burning, where piles of literature labeled dangerous or deceptive by the regime were set on fire. Amid this act of censorship and destruction, Liesel retrieves the book. This act represents both rebellion against the oppressive regime and a deliberate attempt to claim knowledge and meaning in a world intent on erasing them. Frankl’s theory highlights the transformative power of purpose and human agency, asserting that “Everything can be taken from a man but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances, to choose one’s own way” (“EXPERIENCES IN A CONCENTRATION CAMP”). Similarly, Liesel’s thefts reflect her defiance and her unwavering belief in the power of stories to preserve humanity. Liesel’s relationship with Max Vandenburg, the Jewish man hiding in her family’s basement, further illustrates her will to meaning through literacy. Max, like Liesel, finds solace in words. He creates The Standover Man, a gift that chronicles his journey and expresses his gratitude to Liesel. This handmade book not only deepens their bond but also demonstrates the shared power of storytelling in overcoming isolation and fear. The "word shakers" in Max's story are "the ones who understood the true power of words. They were the ones who could climb the highest. One such word shaker was a small, skinny girl... she knew how powerless a person could be WITHOUT words" (pt. 8). This sentiment echoes Frankl’s belief in the creative value of meaning, where acts of creation and connection can sustain individuals through their darkest moments. A particularly poignant example of Liesel’s will to meaning is seen during the air raids on Molching. As bombs fall, Liesel reads aloud to her neighbors in the bomb shelter, using stories to soothe their collective fear. This act exemplifies the communal dimension of Frankl’s theory, which suggests that meaning can arise from relationships and shared experiences. In this moment, Liesel transforms her personal pursuit of literacy into an act of service, creating a sense of unity amidst the chaos. As Zusak writes, “She didn’t dare to look up, but she could feel their frightened eyes hanging on to her as she hauled the words in and breathed them out… The youngest kids were soothed by her voice… Many of the older people thanked the girl for the distraction” (“The Sky Stealer”). Frankl’s idea that suffering can be endured when it is connected to a greater purpose resonates throughout Liesel’s journey. Her final act of writing her story, The Book Thief, solidifies her will to meaning. This act of creation allows her to process her trauma, honor those she has lost, and leave a legacy of resilience. As Frankl asserts, “Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual” (“EXPERIENCES IN A CONCENTRATION CAMP”). Liesel’s writing embodies this responsibility, transforming her suffering into a testament to the enduring power of hope and human connection. Liesel’s pursuit of literacy aligns seamlessly with the principles of Viktor Frankl’s Theory of Logos. Through her engagement with books and storytelling, she not only copes with personal and societal adversities but also asserts her will to meaning in a world of loss. Her story highlights how the act of seeking meaning can transform suffering into growth, offering insights into the resilience of the human spirit.

[PART 2 COMING SOON]

Works Cited

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