This report discusses the clinical use of psychotherapy over the course of two years with a child who was assessed with Pervasive Developmental Disorders. It is probable that children with Pervasive Developmental Disorders also have disposition disorders as well as secondary psychological disorders that accompany these disorders. In this case, the author will discuss the therapy used in addressing these secondary psychological disorders as opposed to the underlying Pervasive Developmental Disorders. The process used has seven stages. The author will discuss psychological assessment undertaken with tests, how to relate to the client as represented by the client's ability to express himself, and the meanings of the presentations of the client. In particular, images of a disused railroad and junctions became a form of original representation of himself for the client, and via exchange with the therapist, effective psychotherapy could result. Consequently, through this course of psychotherapy, the secondary psychological problems could be overcome, and the client could express himself and actualize his intellectual capabilities. Through this report, the author has verified that psychotherapy is an effective psychotherapeutic method for helping children with Pervasive Developmental Disorders overcome accompanying secondary psychological problems.

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[in Japanese]

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OKADA insisted that her report has verified that psychotherapy is an effective psychotherapeutic method for helping children with Pervasive Developmental Disorders overcome accomanying secondary psychological problems. I think, however, this insistence is hasty conclusion and hasty generalization.

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This article may be in somewhere unfinished in its structure, in its presentations, and in its explanations of the author's reasonings and claims. The author should, I think, rewrite this article for the better results. Besides, the author's understanding about the other researcher's opinion referred in this article may be mistaken, in my opinion. Futhermore I have fundamental doubt that the way or approach of the auther to this case is not similar or consistent with the ordinary approach, nor even the claim of the author herself. That is, the author applies only the psychotherapy to this case. She doesn't use the psychotherapy as a complementary way but as the main way of traetment.

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We have discussed the importance and the necessity of shifting the viewpoint on existence (According to Frnakel, the “orientation towards essential phase of existence of human beings”) from self-realization to self-transcendence by appreciating his criticism of “nihilism” and “bad humanism” in modern times. The goals of the “Discussion on zest for living” by Frankl were clarified. The following four points have been identified as the challenges for the “Discussion” in the modern age.
(1) What is the purpose of “awareness” (existence)? : It is the pursuit of the relationship between “awareness” and “zest for living”.
(2) What is the purpose of “understanding each other” (existence)? : It is the pursuit of the relationship
between “comprehension” and “zest for living”.
(3) What is the purpose of “going together” (existence)? : It is the pursuit of the relationship between “going together” and “zest for living”.
(4) What is the purpose of “having relationships” (existence)? : It is the pursuit of the relationship between “spiritual conversion” and “zest for living”.

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This is a review of the study by Ichiro Tsuruta entitled "An analysis of Frankl's Discussion on Zest for Living: From Self-Realization to Self-Transcendence". Tsuruta tried to indicate four points for the discussion on 'zest for living' in modern times in his study. However, since Tsuruta did not define and describe his idea for modern times, it is difficult to evaluate the validity and significance of those viewpoints he proposed. Moreover, although the role of religions in 'zest for living' in Tsuruta's work seems to be different from that in Frankl's works, differences were not discussed. Therefore, Tsuruta's study would be graded to be 0 this time. The manuscript should be revised, especially, by addressing these questions.

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This paper has proposed four viewpoints as a subject of the Modern "Discussion on zest for living" from reading comprehension of V.E Frankl. However, the investigation about the meaning of the "Discussion on zest for living " is insufficient. Moreover, it is simplistic to request the rehabilitation of the transcendency-Absolute for the strategy of nihilism conquest, and it is superficial to connect Frankl's discussion with the Oriental ideological concepts independent of the context of Frankl as four viewpoints. I want to ask for clarification of the framework of the " Discussion on zest for living."

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This paper analyzed the article entitled "An analysis of Frankl's Discussion on Zest for Living :From Self-Realization to Self-Transcendence" on the following three points. First, it emphasized the importance of considering the historical necessity of nihilism and the death of God in discussing the concrete meanings of Frankl's thought. Secondly, the article pointed out that we have to consider what Frankl's thought, which was generated from the two important historical experiences in western society, nihilism and the death of God, and from his personal experiences in a Nazi concentration camp, might mean in Japanese society, which has different historical and cultural contexts. Thirdly, it questioned how Frankl's thought about "the meaning of living" and "the meaning of being," which we may be able to find out in his thought, can be incorporated into Tsuruta's thought of "zest for living".

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By studying V. E. Frankl's "nihilism" and "bad humanism", the author (Mr. Tsuruta) proposed in this paper the necessity and importance of transferring the meaning of essential value of worthwhile human life from "self realization" to "self transcendence". According to Tsuruta, to realize this transcendence, to acknowledge the existence of "god" or "absolute existence" is indispensable as V. E. Frankl had suggested. However, to become conscious of one's own value and meaning of one's existence, to acknowledge the real entity of universal life is more important. The human being or living organism of any kind can not live alone. Coexistence or symbiotic existence is essential for the life on the earth. By realizing the true entity and dignity of "life", we will be free from "nihilism" and "bad humanism", which are thought prevalent in modern community.

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The paper presents four viewpoints on zest for living. However, the reviewer wonders why the four viewpoints are presented. The paper discusses zest for living in the modern society. However, the discussions seem to be basically based on Christianity. The reviewer wonders if the discussions basically based on Christianity work well for non-Christian societies.

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I was able to reexamine the quality of the paper "Time and the Rorschach" from diversified perspectives, having had a broad range of comments from all walks of knowledge. I'm actually feeling quite lucky to get a chance of a breakthrough in deeper thought. I will continue efforts towards further exercise of my mind to explore outside the conventional ways of thinking and towards production of a new way of thinking about Rorschach interpretation.

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