One should not search for an abstract meaning of life ... Life can be made meaningful in a threefold way: first, through what we give to life ... second, by what we take from the world ... third, through the stand we take toward a fate we no longer can change.

Consider a movie: it consists of thousands upon thousands of individual pictures, and each of them makes sense and carries a meaning, yet the meaning of the whole film cannot be seen before its last sequence is shown. However, we cannot understand the whole film without having first understood each of its components, each of the individual pictures. Isn't it the same with life? Doesn't the final meaning of life, too, reveal itself, it at all, only at its end, on the verge of death?

Suffering presents us with a challenge: to find our goals and purpose in our lives that make even the worst situation worth living through.

When a man finds that it is his destiny to suffer, he will have to accept his suffering as his 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 place. His unique opportunity lies in the way in which he bears his burden.

It is here that we encounter the central theme of existentialism: to live is to suffer, to survive is to find meaning in the suffering.

I had wanted simply to convey to the reader by way of concrete example that life holds a potential meaning under any conditions, even the most miserable ones. And I thought that if the point were demonstrated in a situation as extreme as that in a concentration camp, my book might gain a hearing. I therefore felt responsible for writing down what I had gone through, for I thought it might be helpful to people who are prone to despair.

What is demanded of man is not, as some existential philosophers teach, to endure the meaninglessness of life, but rather to bear his incapacity to grasp its unconditional meaningfulness in rational terms.