جستجوی مقالات مرتبط با کلیدواژه "existentialism" در نشریات گروه "علوم انسانی"

Forūgh Farrokhzād is one of the few controversial poets in Persian literature whose depth of thought has not been thoroughly explored because of being a woman and presenting a critical and rebellious new face of a woman with "inky fingers". However, though the nature of this protest is social, it comes from a deeper origin, which is a philosophical one. Anxiety is the main treasure of her poetry, a component that none of Forūgh Farrokhzād's poems; whether the rebellious-emotional poems of the first phase or the critical-philosophical poems of the second phase are not devoid of. To use Kierkegaard’s idea, this feature is inherent in her poetry. Therefore, imagery and melodramatic narrative are reflected with a special aesthetic suitable for this motif, i.e. gothic aesthetics. This article, using an analytical descriptive method, examines how gothic aesthetics converges with existential anxiety and its manifestations, loneliness, doubt and suspense in the two metaphors of wind and night in her poetry and concludes that Farrokhzād lived the philosophy of existentialism in her poetry.

A symbol is one of the signs of expression with the help of which a person reveals the unknown, ambiguous and inexpressible content of his mind. Mystics have used symbolism to develop their mystical thoughts. Ibn Arabi's worldview is best illustrated by the use of symbols, allusions and interpretations. In his works, he wondrously decorates the language of his text; still, in its underlying layers, treasures of truth are hidden. The present essay has analyzed the symbols in the two works of Shatranj al-Ārifin  Shatranjiya Treatise, respectively attributed to Ibn Arabi and Sheikh A’lā al-Dowleh Semnāni, using a descriptive-analytical method. The results of this research reveal that Ibn Arabi elaborated on the symbolism of chessboard and set the number of chessboard squares according to one hundred positions; he limited himself to the apparent meaning for some of the squares but used hermeneutic interpretations of symbols for those where the apparent meaning did not hold a solid ground. Meanwhile, Sheikh A’lā al-Dowleh Semnāni, in short, associated the characteristics of each of the chess pieces to the nature and features of human existence, creating a mystic-ethical chessboard of human existence in accordance with the chess pieces. Therefore, Ibn Arabi's symbolic system is very complex and mysterious compared to that of Sheikh A’lā al-Dowleh, and at the same time, it is indicative of valuable knowledge from the treasures of divine secrets.

"Gender" as one of the most important dualities in social and cultural structures, has been the subject and focus of sociologists and culturologists. And, feminism as one of the branches of sociology has dealt more than any other approach with the duality of "woman" and "man" and its impact on the cultural construction of societies. Existentialist feminists argue that men's worldviews seek to impose "gender identity" on women through cultural tools that lead to imposition of stereotyped behavior and special norms on women. Persian proverbs, as effective and practical cultural tools in public domain, have been unable to reflect gender standards well. Emphasizing the existential feminism theory and with the method of qualitative description and analysis of existing and common Persian proverbs, it can be said popular culture has not only ignored the women's existence but increased or decreased their freedom, selection and choice, and applied ways and behaviors to control them. Women's responsibility and social activity has also been limited through cultural means i.e. public culture can also impose dependence and sense of belonging on women. The same way, it can regulate, monitor and control the emotional and economic dependence of women. This article attempts to evaluate and analyze the issue of "gender identity" in Persian proverbs from the point of view of existentialist feminists.

The comparison of the primacy of existence in existential philosophy and Transcendent Wisdom has been an intriguing topic for researchers. However, this study focuses on the principle of “existence precedes essence” or the primacy of existence in Jean-Paul Sartre’s philosophy, addressing the anthropological dimension of this view. Instead of mere comparison, this study undertakes the evaluation and judgment of this view within the paradigm of Sadrian philosophy, by looking at Martyr Beheshti's works. This study indicates that the principle “the primacy of existence” is merely a homonymous term between Sartre’s philosophy and Sadrian philosophy. Nevertheless, some of the proven themes in Sartre’s anthropology, derived from this principle, are also endorsed by transcendent wisdom. The most significant similarities between these two philosophical systems are the flexibility of human nature and the essential differences among individuals. On the other hand, the most significant ones include the indefinability of humans, the denial of innate nature (fiṭra), and human freedom from divine will in Sartre’s anthropology, which contrasts with the views in Sadrian anthropology and Martyr Beheshti’s thought. This study, which uses a descriptive-analytical method, after explaining the principle of “existence precedes essence” in Sartre’s thought with a focus on his anthropology, critiques it within the framework of Sadrian philosophy and examines the common and differing points.

In the contemporary period, there has been a deep connection between literature and philosophy and existentialist philosophy. Sadegh Hedayat and Bint Al-Hoda Sadr are among the writers who, each with a different point of view, use the story as a means to express themselves and influence the public opinion of the readers. The reader of these two characters, in the midst of the events of the story and from the language of different characters, faces many existential questions and concerns that prompt his mind and thoughts to struggle.In this article, an attempt has been made to analyze the existentialist ideas in the works of Bentalhedi Sadr and Sadegh Hedayat in a descriptive-analytical way. there are differences and similarities in these. Bint-ul-Hoda adopts the criterion of choice from the holy texts and the order of religion, but "Sadiq Hedayat" sees man as free in every choice. According to "Sadegh Hedayat", a traditional and especially religious woman is a superstitious creature and is satisfied with the status quo, but Bent Al-Hoda considers religious beliefs as a factor in women's empowerment and dynamism. From the point of view of "Sadiq Hedayat", the category of death is a gift that leads a person to originality, while from the point of view of Bint Al-Hoda, death is a means of freedom from attachment and a path to a life of faith.

The use of humorous language and the thought of Existentialism are two stylistic features of Bahram Sadeghi's stories. This research deals with the stylistics of these stories by searching for a meaningful relationship between these two stylistic features and tries to show with the help of humor theories that the presence of this type of language in his stories is meaningful and is in harmony with the dominant thought in those works. What causes such a search and effort is the abundance of humor and existentialist elements in the works of this author.

The method of this research is analytical and descriptive and based on a library study in three fields of study: theories of humor, existentialism, and author's works, and searching for links between them.

Among the three existing classical theories about agency and basis of humor, that is, theories of superiority, relief, and incongruity, the latter theory is aligned with the linguistic and intellectual style of the author's works and establishes a logical relationship between the language and the central idea of those works.

The incongruity theory of humor, because it considers the factor of laughter to be the disclosure of the emptiness of events from their known conceptual pattern, has a lot of harmony with a similar disclosure in Existentialism. Therefore, the presence of the dominant element of humor in Bahram Sadeghi's story-writing style explains the existentialist thought governing most of the author's works.

Death is the most complex and fundamental concept in Bergman's eyes, which was the main axis and the main concern of his works, but it must be said that Bergman, like Bresson, exposes human beings and their pains and sufferings, he is a kind of Christ of mankind. In this research, the author is trying to investigate the concept of death in cinema, the result of the research indicates that Bergman presents death as a constructive and instructive journey, which the audience must be interested in identifying with in any way and with any perception. The character is filmed and accompanies him. But the most immortal work of Bergman, in which he shows his main concern, i.e. death and the search for God, is the seventh seal. A tired knight returns from the crusades and starts a chess game with death in an unequal fight. In this work, Bergman shows a contrast between art, civilization and nature in various scenes. Creating different moments from the lives of people who each think differently and how each one faces death is one of Bergman's masterpieces. The climax of the film is the scene where the knight confesses to the priest inside the church and the camera shows a close-up shot of Death in his black cloak sitting instead of the priest.

Philosophy of death, one of the biggest enigmas in human history, has always puzzled human beings ever since they were created. The basis of mythology, evolution of human life in the form of immortal cycles of collective unconsciousness irrespective of time and place, is suggestive of this concern. Hence, awareness of the nature of death is reflected extensively as a thematic element in artistic and literary works. However, such cognitive re-thinking can have both negative and positive aspects. One aspect is its terrorizing effect on human life and how it drives life toward vanity and futility while another aspect is its potential for fostering the growth of wisdom, insights and moral values. Considering these contradictory aspects regarding humans’ preoccupation with death, in the present study researchers attempt to explore the attitudes of contemporary Iranians, living in a modern context, by using a descriptive-analytical method and focusing on two stories of The Leopards who have Run with Me by Najdi and Pig Bone and Leper's Hands by Mastoor. Findings suggest that Najdi has had an existentialist view on death which is depicted through his use of different voices/ characters in the story. He has also tried to represent the hidden layers of death in the lived experiences of society in its transformation from a traditional background to a modern one by utilizing a metaphoric language. Mastoor, however, looks at death with a more philosophic view and tries to reflect his concern through depicting the inner and spiritual anxiety of his characters.

The question of whether existential ethics is possible or impossible has always been a subject of debate and controversy. This issue carries particular significance due to the existentialists' reputation for individualism and subjectivism, as they argue that only the individual is the ultimate decision-maker in objective situations. Sartre explicitly defends this stance; however, to address criticism labeling it as uncritical or even relativistic, he introduces the concept of the “intersubjective world.” While attempting to adhere to universal ethics to some extent and distance himself from moral anarchism, he appears to remain suspended between objectivism and subjectivism. In contrast, Kierkegaard, rooted in subjectivism, suspends morality explicitly within the religious realm, asserting that the individual (in relation to God) stands above the universal, exemplifying the paradox of faith. For Kierkegaard, Abraham represents a unique case as the knight of faith, facing an immense test with unwavering faith and submitting to inner morality “for His sake and for his own sake.”

 Human, value and moral systems are the common theme between existentialism philosophy and social work profession. Therefore, the present research has been studied for comparative investigation and the answer to the main question of the research that what is the situation and application of existentialism philosophy in the values and principles of social work. The method of the current research is fundamental-theoretical, strategy used is interpretive strategy and logical reasoning, method of collecting information is library and documents. Based on the comparison of the main concepts existentialism with the values and principles of social work, it can be said these two areas are convergent and aligned in the categories of freedom and discretion, responsibility, individuality, self-awareness, self-determination, participation and emphasis on alteration, transformability and human empowerment. These common categories are the principles that social workers should pay attention to in their interventions in order to improve the quality of life, increase adaptation and solve the human problems.

Post-structuralist thinking in literature caused the production of texts that lack an sequence of actions in narrative and intentional coherence. These writings, which are called non-text, are actually countertexts that popularize counterculture, and their purpose is to combat and change the conventional standards of syntax and rhetoric, the usual ways of thinking and traditions in culture. Dark countertext  , which was invented by one of the scholars of western philosophy named Dr. Mehdi Khabazi Kenari, was created as a result of the conflicts between his tradition and western philosophy, and he tries to solve it by reproducing the tradition. Therefore, the Dark countertext is an ontological and epistemological issue that shows how the poet looks at mankind and the world and how he lives in a philosophical perspective. Philosophically, blackness in Dark countertext means ontological and epistemological darkness and ambiguity, which is produced as a result of the subject's constant skepticism . It, also, indicates unrecognizability, constant transformation and endless traces from a linguistic point of view, it refers to the non-determinism of language and denies any origin and purpose for language. In this approach, language is living and dying and is in a constant struggle of conscious and unconscious. Language refers to itself to reveal its dysfunctional nature. Words in Dark countertext have independent and temporary territory. The temporary (in) coexistence of words indicates the impossibility of thinking about reality and its expression. Therefore, with Dark countertext, the world is not felt or understood, but merely written.

Existentialism is a fledgling philosophy that emerged from the end of the 19th century, and it is the cornerstone of this school's meaning therapy. Loneliness is one of Yalom's anthropological foundations regarding the meaning of life. Loneliness is one of the themes that humans have faced throughout history and it is a meaning and concept in various fields such as mysticism and Sufism, psychology, philosophy and love. According to Yalom, the four anxieties of freedom, loneliness, death and meaninglessness are rooted in the truth of human existence. Yalom believes that in order to get rid of these four concerns, a person must create meaning and realize the truth of life, which is actually serving creation, creation and self-fulfillment. Also, in Simin's poetry, loneliness is one of the colorful manifestations that dominates the atmosphere of his sonnets. In their works and writings, both Simin and Yalom believe in fundamental loneliness and tried to solve this kind of loneliness and each of them presented specific solutions. In this research, the author aims to investigate and compare the anthropological foundations of the meaning of loneliness in the opinion of Simin Behbahani and Ervin Yalom, using descriptive-analytical method and library tools, and answer the question whether the theme of loneliness in Simin's poetry is the same as the fundamental loneliness of Yalom? And what is the solution for these two to solve loneliness and get rid of anxiety and worry in life?

Although humanism is one of the main approaches of existentialism, and human has the meaningful place in this philosophical tendency, one of the main concepts of existentialism is the other; This concept, as a being who is aware of his existence too, has been enormously reflected in literature. The results of this study showed that the concept of the other is significantly reflected through tow main approaches in the poetry of Shams Langroodi, one of Iran's most important contemporary poets. The poet in his negative look toward the other, with topics such as threatening and limiting the freedom and possibilities of the other, domination, turning in to mass or perceive the other as a mass, and falling off from the authentic I-you relationship to I-it, reflects a set of concepts which can be found in the opinions of some existentialist thinkers, and in general, is a pessimistic look, and in the other hand, in his humanistic and optimistic approach deals with the central and meaningful presence of human, which leads to and authentic I-You relationship, and even has a profound effect on the way the phenomena unfold. From the numerous examples it can be argued that both concepts can be regarded as the main existentialist concepts of Shams Langrood's poetry.

Paying attention to the issue of the death of authenticity and alienation of man is one of the most important issues that contemporary man is dealing with ignorning it causes that according to Heidegger; The desert is getting wider every day and the gap between self-being and alienation becomes uncontrollable. In order to understand and face this issue logically, in the present research, the meaning and why of alienation from the point of view of two prominent thinkers of the Islamic world and the West, Allameh MuhammadTaqi Ja’fari and Martin Heidegger, were discussed in a comparative manner. The research shows that for Allameh Ja’fari self-estrangement is divided into two types, positive and negative, and positive self-estrangement means placing the "self" in the path of its logical evolution, and negative self-estrangement means exclusive attention to the animal dimension and neglecting the origin and resurrection. they know and from Heidegger's point of view, losing one's understanding of one's existence and the meaning of one's world, being under the control of previous plans, becoming a passive existence, not trying and seeking to understand the meaning of existence, and also becoming a static being and passive; It takes a person out of the orbit of authenticity and true self-being and enters a space called "alienation from oneself".

Existentialism is one of the most important contemporary philosophical currents, widely reflected in literature; situation, Boundary Situations and death are major existential concepts. In this paper, the reflection of the above concepts in the poems of Shams Langeroodi was surveyed. The results and numerous examples show that firstly, these concepts were reflected to a great extent in the studied poems; secondly, these concepts were reflected through artistic logic and poetic arrangements; and thirdly, some approaches and subdivisions can be seen among the results. Four existentialist approaches to death can be seen among the poems, which are, in order of frequency, as follows: 1. Death as a phenomenon that causes decay, ending, and termination 2. Death as a fact and as a boundary situation. 3. Death and anxiety 4. Death and absurdity and futility. Among Boundary situations, suffering is the most significant. The poet has reflected on the concepts from a variety of perspectives, and therefore the existentialist approach of the poems cannot be fully traced back to a particular thinker.

This research was carried out with the purpose of determining the effectiveness of the self-knowledge educational package based on the theory of existentialism on the illogical beliefs of communication on people. The statistical population included all married people who referred to counseling and psychological centers in Tehran's 1st and 3rd districts with marital problems. In the current research, experimental research method of quasi-experimental type of pre-test and post-test design with control group was used. In the research sample, 16 people who had a high level of irrational beliefs were selected voluntarily based on the answers to the voluntary questionnaire of counseling centers, and 8 people were randomly replaced in the experimental and control groups. The data collection tool was Adilson and Epstein's communication irrational beliefs questionnaire, which was conducted with a pre-test and post-test design with a control group and 12 data collection training sessions. Multivariate analysis of covariance or MANOVA method was used for data analysis. The results of the analysis of covariance in the Mankva text showed that in the main hypothesis, the analysis of covariance in the variable of couples' irrational beliefs (sig=0.02, F=6.059) is significant.
The results of the sub-hypotheses also showed that the analysis of covariance in the variable of destructiveness, belief in the changeability of the spouse, belief in mind reading, belief in sexual perfectionism and sexual differences of couples is significant.
the self-knowledge education based on the existentialism approach is effective on the irrational beliefs of married people.

As the mother of feminism, Simone de Beauvoiris the most important element of the women's struggles in 19th century. Sheholds that women are under oppression in each period of their lives and this oppressionstems from a male-dominated society. Simone de Beauvoirasks women to struggle against this oppression but she didn't direct all problems imposed on women against men. Under the influence ofHeidegger and Sartre's philosophies and drawing on existentialistic views, she considers women as the object versus the subject, the other versus I and the being versus the becoming. In her view, women have been regarded as the 2nd sex in any period of their lives and to have access to their real and transcendent self, they should go over the situation that has been imposed upon them. In one chapter of her 2nd sex, she deals with the impacts of motherhood upon women and retells the women's disasters and problems. The present paper is an attempt to analyze and assessed Beauvoir's views on women's situation as the object, the mother and the 2nd sex who has the role of motherhood and then proceed to show that why becoming a mother cannot leave women from otherness.