جستجوی مقالات مرتبط با کلیدواژه « existentialism » در نشریات گروه « علوم انسانی »

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?

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".

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.

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.

A history study of the modern state shows that such a system has led to some sort of political-social stability in Western societies. Nevertheless, some existentialist thinkers such as Karl Jaspers have criticized the foundations of modernism and hence the modern state. Jaspers believes that a state grounded in political modernity results in a mass politics and a deficiency in the genuine human autonomy and freedom because it is dominated by techniques, lacks realism, has biased conceptions of the human condition, and lacks the ability to establish proper relations between people. By criticizing this political system, Jaspers tries to pave the path for an increased human role in politics. The main question of the present research is: What are the main critiques of the foundations of modernism and the modern state in Jaspers’s work and what are his suggestions for alleviation of its negative repercussions? This research draws on the descriptive-analytic method to show that, in Jaspers’s political thought, there are two factors that facilitate individual and social growth: historical understanding and human self-conscious rationality. By deploying these tools, and a proper political training, the government will be able to minimize the threats of a modern mass society.

All humans may attempt to evade their mistakes and justify their deeds with different tricks. One of these ways that have a philosophical and ontological root is “bad faith”. In the twentieth century, the French philosopher Joan-Paul Sartre introduced this philosophical concept in his book Being and Nothingness. This concept is one of the fundamental bases of existentialism school but we can discover it in a literary work of hundred years ago, The White Devil, a famous play by John Webster in England too.

Background of the study:

The main theme of the White Devil and other plays by John Webster are women in society besides family problems. Though these pictures are painful and agonizing, they give perpetual magnificence to his works (Clark). Cecil believes that this play is the study of sin in the world. The main characters in this play are sinful devils but disguised as white devils which are more dangerous than the real devils. Bogard mentions that Webster discusses the origin of life through the depiction of corruption not only in the court but also at higher levels in society. Also, he wants to illustrate the religious corruption in the Renaissance. The missing point in these studies is the “bad faith” that is ignored and we couldn’t find any research about that. Both Sartre and Webster pay attention to this issue from various countries, nationalities and even far eras in two different fields of study which proves its importance. So It sounded necessary to do a comparative study related to both of these fields and scrutinize the topic.

Methodology :

Sartre defined “bad faith” as hiding the truth from oneself, a truth that is related to existence and being. It is somehow synonym with “self-deception”. For a liar to successfully lie to the victim of the lie, the liar must know that what is being said is false. To be successful at lying, the victim must believe the lie to be true. When a person is involved in “bad faith”, the person is both the liar and the victim of the lie. So at the same time, the liar believes the lie to be false, and as victim believes it to be true. So there is a contradiction in that a person in “bad faith” believes something to be true and false at the same time. Sartre observes that “the one to whom the lie is told and the one who lies are the same people, which means that I must know the truth in my capacity as a deceiver, though it is hidden from me in my capacity as the one deceived”, adding that “I must know that truth very precisely, to hide it from myself carefully”. So all the levels happen freely to ignore the truth just like whatever the main characters do in the White Devil to justify their victims.

Main characters with the help of “bad faith” consciously change their being from “being for itself” as a free human to an aimless “being in itself” like any inhuman like rocks and air. The present article explores these characters through the theory of “bad faith” and examines the effect of this attitude on the decline of their beliefs. As they deny their freedom, attempt to lie to themselves, and consciously cling to “bad faith” to justify their crimes. All these characters fall into the abyss of absurdism and overthrow. Ultimately, this research proves that the only way to save all human beings and these personalities in this play, as Sartre states, is to change the mindset, believe in freedom, take responsibility for one's actions, transcend, and be self-aware.

According to intellectual and social atmosphere, poets' encounter with death has been different in each period.In the contemporary period, modern poets, especially the new wavepoets, have been influenced by modernism and existentialist philosophy.Therefore, the main question of this research focuses on explaining modernist and ontological contexts of thinking of death and its manifestations in New Wave poetry.The descriptive-analytical method of this research enables the researchers to first examine the modernist elements and opinions of famous philosophers – notably Socrates, Plato, Heidegger, Sartre and Blanchot – about "death” and then classify and analyze the modernist-existentialist manifestations of death thoughts in New Wave poets. Findings indicate that new wave poets understand death as an ontological phenomenon.Therefore, as in pre-modern poetry, there is no mystical, fateful, or even Khayami type of death thought. Also, while Ahmadreza Ahmadi, Bijan Elahi, Hossein Rasail, Mahmoud Shojaei and Hoten Nejat have more individualistic and modernist tendencies in the face of death, in Javad Mojabi, Shahram Shahrokhtash, Mohammad Reza Aslani, and Bahram Ardabili’s poetry, ontological-modernist tendencies of death-thought are manifested along with a mixture of social concerns and unsettled political conditions; in addition, in Parviz Islampour and Hamid Irfan\s poetry, political suffocation and lack of freedom have led to death thoughts and, hence, modernist individualistic tendencies are placed in the background.

Existentialism means "authenticity of existence" or "primacy of being". This school was founded by Soren Kierkegaard in the 1830s, although its backgrounds were already in use. The primacy of being on nature, responsibility, freedom, apprehension, choice... is a feature of this school. In Existentialism, human is stranger, because it is not been made of nature. He does not have innate features and creates his own nature. The first purpose of existentialism is a stranger man, because he is not made of nature. They are left in a place that is neither of their genders nor made for them. The first purpose of existentialism is to make a man aware of his identity and make him responsible for his own existence and the existence of all human beings. He must make his own destiny with free choice. Existentialism in Iran in the 1940s and 1950s fell on Sayyed Ahmed Fardid and Ali Shariati's efforts. Mostafa Mastoor is one of the famous contemporary story writers. His first literary work, The Two Eyes of Wet House, in 1369, and his first story, Love on the Pavement, was published in 1377. In Mastoor's stories which mostly result in Soren Kierkegaard's faith thoughts especially Kiss the Lovely Face of God and Pig’s Bone and Leper’s Hands, and some of the existentialism features such as the authenticity of existence, loneliness, lust, anxiety, pessimism, and so on which are discussed in this article.

Existentialism is one of the most important philosophical and literary schools in the world, in which the human person is recognized as a conscious agent and in the experience of existence and also the touch of the meaning of existence, he directly faces the truth of existence, the emptiness of his life. understands Ontology or existentialism talks about man and his originality and emphasizes the priority of existence over nature and knows everything from that man. Also, examples such as human responsibility, human individuality, the vastness of the world, apprehension and anxiety, freedom, loneliness, isolation, and border situations are clear and obvious manifestations of the philosophical school of existentialism, which are found in contemporary poetry and in the poems of Akhwan. Third are also used. The Third Brotherhood lived in a period when existential thoughts influenced his works, and in fact, this poet's thought interacts with Sartre's thoughts. In this research, which was compiled using a descriptive-analytical and library method, it is possible to get an image of the school of existentialism in this poet's poetry and realize the mutual connection between her thoughts and Sartre.

This research examines the opinions of Reza Davari Ardakani as one of the most influential thinkers of the last forty years in the Islamic Republic of Iran; To reach the causes of epistemological discontinuity in his opinions and thoughts. The main question of the research is how the political and social conditions of Iran after the Islamic Revolution caused Dari Ardakan to present his later works differently from his early works? It should be noted that the scientific life of Ardakani's judgment has two dimensions. one ideological dimension and another dimension; Political-philosophical. According to the works and findings, arbitration has not changed in the first dimension, but in the other dimension, which is divided into two periods, it has suffered an epistemological break. The first period of Ardakani's academic life is westernization and challenging the West, which is the center of problematic gravity, and his later period is the discourse of development and underdevelopment, which has evolved into the fundamental axis of his thinking. In this research, according to Louis Althusser's theoretical framework, the formation grounds of the first period and the causes and factors of discontinuity in the second period, which is development and underdevelopment, have been investigated and its scientific approach has been expressed from the perspective of Ardakani. Finally, by comparing these two periods, its serious consequences have been analyzed.