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Dr. Frankl discovered that even under the most inhumane of conditions, one can live a life of purpose and meaning. But for the majority of prisoners at Auschwitz, a meaningful life did not seem possible. Immersed in a world that no longer recognized the value of human life and human dignity, that robbed them of their will and made them objects to be exterminated, most inmates suffered a loss of their values. If a prisoner did not struggle against this spiritual destruction with a determined effort to save his self-respect, he lost his feeling of being an individual, a being with a mind, with inner freedom, and with personal value. His existence descended to the level of animal life, plunging him into a depression so deep that he became incapable of action. No entreaties, no blows, no threats would have any effect on his apathetic paralysis, and he soon died, underscoring the Russian novelist Fyodor Dostoyevsky's observations: "Without a firm idea of himself and the purpose of his life, man cannot live, and would sooner destroy himself than remain on earth, even if he was surrounded with bread. ↗
لا يعني إنتهاء نظام ديكتاتوري أن جميع المشكلات التي خلفها ستنتهي، فسقوط نظام معين لا يخلق المدينة الفاضلة، بل يفتح المجال أمام عهود طويلة لبناء علاقات ءإجتماعية وإقتصادية وسياسية عادلة ويهيى للقضاء على أشكال الظلم والإضطهاد الأخرى. لقد استطاع تحدي الشعوب الذي تميز في الغالب باللا عنف منذ عام 1980 إسقاط الأنظمة الديكتاتورية في استونيا ولاتفيا وليتوانيا وبولندا وألمانيا الشرقية وتشيكوسلوفاكيا وسلوفينيا ومدغشقر ومالي وبوليفيا والفلبين، لكن من المؤكد إن إنهيار الأنظمة الديكتاتورية لم يحل جميع المشكلات الأخرى في هذه المجتمعات كالفقر والجريمة وعدم الفعالية البيروقراطية وتخريب البيئة فذلك ما تورثه الأنظمة القمعية. لكن سقوط هذه الأنظمة الديكتاتورية كان له الحد الأدنى من تخفيف معاناة ضحايا القمع وفتح الطريق أمام إعادة بناء هذه المجتمعات بوجود عدالة إجتماعية وحريات سياسية وديمقراطية وشخصية ↗
Aref knelt, reached into his pocket and produced an implement made from a small stick which he called his miswak, the use of which he silently illustrated before handing her his spare. He also gave her a clean cloth and a bowl of the freshly collected water. She was directed to soften the dry stick in the water, then copy him by cleaning her mouth, using the miswak like a toothbrush. Gazing at the blood on the cloth, then down at the clothing the native had placed over her legs, soldier Freeman sighed. Aref watched and waited and then, sitting back on his haunches, showed her too that she must rub her feet and calves to stimulate the circulation. She copied him again, sliding her hands across the tops of her ankles and flexing her toes. Glad that she had followed his direction for once, Aref took a more relaxed break, sitting away from her and taking out his carving tools. He whetted his utility knife with the small stone he carried, studying the soldier’s reaction closely from afar. Instantly, he sensed her distrust. She stared at the knife in his hands, as if he might use it against her, but he continued working peacefully, then slid the implements back into his pockets and loaded his miswak onto the belt at his hips, wondering, with the gentle sarcasm his friends had so appreciated in him, how much of his adult life it could conceivably take to prove to this woman he was worthy. ↗
