جستجوی مقالات مرتبط با کلیدواژه « health » در نشریات گروه « فلسفه و کلام »

The problem of the soul and its relationship to the body has always been a central concern for mystics and doctors, leading to many debates in medicine. Mysticism is a school of thought rooted in discovery and intuition that arises from the refinement and purification of the soul. Its theoretical foundations are grounded in religious texts, as well as mystical and literary works. This research aims to explain the influence of the soul's health on the body's health from the perspective of Maulavi. The study employs a descriptive-analytical approach, gathering data through library research and content analysis to explore the components ot the soul that influence on body’s health. The findings reveal that Moulvi, drawing inspiration from religious teachings, posits a close tie between the soul's well-being and physical health. A minor shift in the state of either entity impacts the other’s health. Thus, caring for the soul inherently contributes to the body’s wellness, underscoring their interdependent nature. Mystics facilitate a balance and harmony between the soul and body's external and internal dimensions through self-cultivation. Accordingly, the purification of the inner self and soul refinement necessitates enduring physical hardships. This dual process lays the groundwork for the optimal health of both entities. The soul possesses a comprehensive and existential potency that exerts a commanding influence over the body. This dominance is attributed to several factors, including the state of substitution, the spiritual amalgamation of soul and body, the state of Oneness, and the soul’s constructive power.

In this article we provide an account of why, due to the fact of overcoming the mechanical and reductive worldview, modern medicine has faced a crisis. This crisis could be called the quality of care crisis. Then we will try to find a way out of this crisis, through providing a hermeneutical conception of health and illness, based on Heidegger’s hermeneutical phenomenology. According to such approach, in contrast to a mechanical and reductive approach, illness would not be a biological malfunction in a person’s organs, but it should be understood in relation to with existential concerns as part of his lived experience in a lived world. Certainly, this conception of health and illness has consequences that determine the way in which the physician and patient encounter each other and diagnostic and therapeutic procedures. The result of this is that medicine would become an encounter between two people. An encounter which aims is to help the patient to come back to the ordinary routines of life through understanding him.

competitive advantages for competitiveness, the use of technological cooperation is considered as an effective tool for developing competitive advantage and eliminating the gap between existing and desired capabilities. In this article, an attempt was made to design a model to explain the ethical considerations that play a key role in the effective transfer and establishment of stable relations between the parties. 

The present study is a descriptive-survey method with a qualitative approach. The statistical population of the research includes expert experts and academics and industrialists. The statistical sample is 10 experts. The sampling method is purposeful non-random using the snowball technique. Document analysis and interview tools have been used to collect data. The data has been analyzed and evaluated using thematic analysis method.

According to the initial model, derived from the study of related articles and then its development based on the findings of the interviews conducted with experts and the coding of the research findings, four dimensions including social-cultural, political-legal, health-environmental and economic development dimensions as the main dimensions of the model. Ethics in technology transfer identified.   

In order to create stable relations between the parties of technology transfer and effective transfer, companies and institutions that intend to transfer technology should consider the above dimensions and related components in transfer projects.

By adding detailed scientific data together, more general images can be drawn. These more general images are themselves fallible models that can, of course, better represent a picture of the future than blind conjectures. In the present article, a series of empirical findings are put together to defend the claim that "the Covid-19 pandemic, by speed up the changes that are taking place in the human microbiome (= the collection of all microbes that take part in symbiosis with human), has intense effects on human physical and mental health, emotions and cognition, and social relationships." This is the main argument of the article in defending this claim. The composition of the microbiome affects physical and mental health, emotions and cognition, and human social relationships, and therefore a change in the microbiome leads to a change in these aspects. The microbiome has changed over the course of human evolution, and this trend has accelerated in the last two centuries. The Covid-19 pandemic could bring about more changes in the human microbiome. In support of the premise, some have been selected and presented from the mass of data.

Over the past decades, the development of medical technology and economic concerns, as well as the expansion of health specialization, causes the dehumanizing of this field. This has led to the neglect of the effect of psychological and environmental aspects on the patient during treatment, and the health staff only pays attention to the patient's biological body, which led to their misbehavior with the patient. To solve their problems, health care professionals have resorted to various philosophical schools, such as phenomenology. Phenomenology, with its various doctrines, such as in bracketing of presuppositions and prejudices, allows us to describe reality as it appears to us. Undoubtedly, one of the realities we face in our daily lives is health and illness. While in the field of modern medicine, illness is defined as the dysfunctioning of organs and systems of the body and health as the lack of these disorders, Emphasizing the lived experience of individuals, phenomenology makes it possible to reveal psychological and environmental aspects of illness and health. Paying attention to these aspects of illness and health changes the meaning of illness and health. According to these phenomenological meanings, the illness is no longer limited to the patient's biological body, but his body is considered as a lived body, a body with different dimensions of existence, each of which can have a significant impact in his illness. Paying attention to this level of the body and the phenomenological meanings of health and illness will bring the horizons of the patient's vision and the field of treatment closer together and they will communicate better with each other.

The nature of health and sickness and their relationship with each other is the first and most necessary theoretical issue in medical philosophy, upon which all other discussions in this field depend, and which has provoked several theoretical and practical controversies. Similar to some Islamic philosophers, Mullā Ṣadrā has also dealt with this problem. In his discussions, he explains Ibn Sīnā’s standpoint in this regard and defends him against his critics, the most prominent of whom is Fakhr al-Din Razi. In doing so, Mullā Ṣadrā follows the common wisdom of his own time and defines health as a state or condition of the soul through which mental acts are properly issued from their own specific sources and emphasizes the psychological nature of both health and sickness. Being more straightforward than Ibn Sīnā, Mullā Ṣadrā corresponds the relationship between health and sickness to that between habit and non-habit. However, he does not clearly refer to his position as to what comes between health and sickness. A study of Mullā Ṣadrā’s works indicates that, apart from his direct references to the nature of health and sickness, one can define health as “a mode of the existence of the soul which enables it to perform its acts properly at the level of physical and elemental body” based on the principles of the Transcendent Philosophy. In the same vein, through emphasizing the ontological nature of health and non-being nature of sickness and, accordingly, their being graded, one can refute the existence of any boundary or intermediary between them and, as a result, portray a distinct picture of health and sickness.

This paper focuses on the question concerning the nature of human illness in Heidegger’s thought according to the Daseinsanalytic approach to psychology in its broadest sense. In this regard, we will first clarify the relationship between illness, as a phenomenon of privation in Heidegger’s own words, the state of health, and the human specific mode of being in this framework which determines how being healthy is to be understood appropriately. Then, the importance of the general existential structures of human being, according to Heidegger, such as human spatiality and the temporal feature of human Da-sein, for the Daseinsanalytic illustration of different forms of pathological being-in-the-world will be considered. Finally, we will bring into focus a theoretical challenge related to the Daseinsanalytic understanding of human health, concerning the problematic link between the standard of human openness to the highest degree, freedom for the possibilities of life and existential awareness on the one hand, and the ordinary normal experience of responding to the basic human existential traits as a touchstone of the state of health and the deviations from it, on the other.
Keywords: Heidegger, Boss, Human Illness, Health, Daseinsanalytic Psychopathology Clinical psychologists, psychiatrists and medical practitioners work on the basis of specific concepts of human health and illness. While the question concerning the nature of health and illness, as a philosophical question, is beyond the scope of the scientific research, it is the philosopher’s task to ask about what has been taken for granted in advance in this regard. Bringing into light the significance of the mentioned question can be considered as one of the significant contributions of the collaboration of the German philosopher, Martin Heidegger, with the Swiss psychiatrist, Medard Boss, in the development of the Daseinsanalytic movement.
Following Heidegger’s discussion of illness as a privative phenomenon, it is argued that in order to understand being ill appropriately, we must first determine what it means to be healthy, for illness is nothing but the lack of health that is to be recovered through the therapeutic process. The meaning of health itself as a mode of being would depend upon the way we approach human being. Therefore, Heidegger’s existential analytic of Dasein can be of considerable importance in this connection.
From the Daseinsanalytic perspective, existing as a realm of openness, we are essentially our possibilities of relating to what shows itself to us. Human health is to be considered as being human in its fullness with respect to such a way of being. Accordingly, health in this context would be described as being free for the life possibilities, sustaining our openness to the world to the highest possible degree. Illness, then would be essentially the constriction of one’s own possibilities and what the therapeutic process can do would be to help the clients overcome such problematic constrictions.
3. Daseinsanalysis and Pathology
Daseinsanalysis as a phenomenological approach to pathology is concerned with the life-world of the clients, considering the altered structures of human existence. It focuses on the clarification of the way one carries out a disturbed form of being-in-the-world in pathological experiences. Here, the description of the structural aspects of the way we normally relate to the world provides a basis for the characterization of different forms of human illness. This approach offers a specific classification of pathological problems based on the noticeable disturbances in the normal form of responding to the existential traits.
Daseinsanalysis has difficulties in coping properly with a theoretical issue related to the link between its prescriptive pattern of human health that can be characterized by the terms such as the openness to the highest degree, freedom for the possibilities of life, full human way of being, and existential awareness, and its phenomenological approach to pathological experience that has its point of departure in the description of normal form of being-in-the-world. Though the roots of the problem can be traced back to specific elements in Heidegger’s philosophy, thinking about the problematic link appropriately is a necessity for the reassessment of the Daseinsanalytic notion of health and its theoretical strength when the relationships between the issues such as the existential awareness, authentic creativity, being-satisfied with one’s own life, and the so-called mental illness are under consideration. Although Daseinsanalysis generally deepens our understanding of pathological experiences, it suffers from the mentioned theoretical problem as a result of the application of a double standard regarding human health. Two possible solutions to the problem can be as follows: 1) the idealization of the notion of health, with the recognition of its implication that the domain of illness, as a deficiency in being human in its fullness, may include both normal and abnormal forms of experience, and 2) taking a mere descriptive stance similar to the alternative phenomenological approaches in this field with the acceptance of the normality as its base for the illustration of the experiential modifications, rather than the commitment to the both at the same time, which may give rise to ambiguity and confusion. Depending on what we are seeking for, each approach has its positive aspects. A mere descriptive approach would be of great importance when the aim is to have a better understanding of clinical data, keeping the connection with the medical concepts and classifications. But in a different context, the idealization of the notion of health would enable us to move beyond the boundaries of the common notion of health and its limitations to clarify the possibility and significance of strengthening the richness of our life in accordance with human capacities, and to bring into focus the possibility of making reference to a broader range of human illness



: - Askay, Richard and Farquhar, Jensen. (2011) Of Philosophers and Madmen: A Disclosure of Martin Heidegger, Medard Boss, and Sigmund Freud, Amsterdam: Rodopi.
- Becker, Ernest. (1973) the Denial of Death, New York: The Free Press.
- Boss, Medard. (1963) Psychoanalysis and Daseinsanalysis, L. B. Refebre (trans.), New York: Basic Books.
- Boss, Medard. (1983) Existential Foundations of Medicine and Psychology, S Conway and A. Cleaves (trans.), New York: Jason Aronson.
- Boss, Medard. (1988) Martin Heidegger’s Zollikon Seminars, B. Kenny (trans.), in: K. Hoeller (ed.), Heidegger and Psychology, Seattle: Promethean Press

Lifestyle is a model of living that it is depending on time and place and it is formed in a cultural, political, religious and economical context. Lifestyle has an important role in individual and social health of citizens and according to the states of Iranian leader; lifestyle is the essential part of development of Islamic civilization. Students, experts and scientists have to attention to pathology of current situation of Iran and solve the problems. The importance of lifestyle in health of physic and spirit leads to the establishment of various educational courses in universities. Authors of the current article along with a group of experts try to establish an M.A courses in health based on the cultural and local factors of Iranian society. The goal of this study is the consideration of ethical codes in codification of educational curriculum.
In codification of educational curriculum of lifestyle in health attended to two ethical principles: Beneficence, non- maleficence. The rights of students and citizens are attended carefully and it was tried to determine the rules of experts and educational institutes. Also, cultural, religious and domestic factors are more attended.

Today, phenomenology, with an emphasis on direct explanations with regard to the lived experience of people is interest of different areas. With emphasis on body, Merleau- Ponty's phenomenology is considered in medical science. In his phenomenology, Merleau- Ponty gives new definition of body and names it lived body. Lived body is against of mechanical body and is the central of subjectivity and being- in- the – world and included all of existential aspects of man. Such definition enable doctors to consider all of existential aspects of man besides his physiological and same understanding of the disease based on the patient lived experience. This paper attempts to examine the implications of this new concept of the body as it is described in the medical field.

Recently, thinkers, specially Muslim scholars brought up the question of spirituality in their discussion of health. Today, thinkers consider that without spirituality health has a fundamental defect. The main aim to this paper is to bring out the constituents of spiritual health in the doctrines of Islam. Using of a descriptive-analytical method and referring to the two invaluable sources i.e. The Quran and Sahifah Sajjadiyyeh, the paper attempts to identify these constituents. The findings of research show that Islam has a basic role in promoting the health of its followers, and there is a strong relationship between faith and sanity. The origin of spiritual health in Islamic culture is the reality of heart or soul which is distinct from body and has an independent character. According to the Quran and Sahifah Sajjadiyyeh the constituents of spiritual health are cognitive, aspect, emotional aspect, practical aspect and efficiency.

This short piece of writing intends to elucidate the Effective factors on mental health from viewpoint of holly Quran. The method of the article is analysis-descriptive and referring to the verses of holly Quran and almizan and nemoneh interpretations and Islamic traditions relating to tranquility and health. The results of the survey indicate that verses relating to health of mind are categorized in three aspects: cognitive, behavioral and emotional. The author of the article concludes that heavenly book of holly Quran includes cognitive and practical teachings which lead toward objective, self confidence, pationace, positive thinking and on the whole mental tranquility.

“What is the essential believes of a mature human being or perfect personality from Quran’s viewpoint? The present article is going to respond to this question; but first of all, we will explain some of the essential characteristics of Qur’anic anthropology which is the basis of its studies concerning perfect personality. Then, we will take into consideration the concepts of healthy and sickness from etymological and Qur’anic point of view. We will also discuss of the series of human being’s fundamental believes from Quran viewpoint, with explaining the role of attitudes in the health of personality. In this system, believe in the existence of God and his names and attributes is the basis of all knowledge. Other five Qur’anic believes which depended on this essential believe, are principles that formulate a healthy personality.