جستجوی مقالات مرتبط با کلیدواژه « thinking about death » در نشریات گروه « فلسفه و کلام »

In this article, by examining the poetry flow of black romanticism in the thirties and forties in Iran, the representation of loneliness in the poems of the poets of this flow is analyzed. The main issue is the connection between the intellectual and ideological components of the black romanticism of these two decades with the emergence of the concept of loneliness in their poetic meanings. The main reason for the emergence of the black romanticism trend is the frustration Coup D’etat of 1332 Š./1953/ 1332, which has led to dark themes and blackness in this poetic trend, and it harbors nihilistic ideas. The discussion of loneliness has strongly considered this nihilistic trend. The main poets of this trend, based on their influence from the existentialist and humanist attitude, whose works are analyzed in this article, are Hassan Honarmandi, Forough Farrokhzad and Ahmed Shamlou. The results of this research showed that although the influence of the thoughts of French thinkers about loneliness is evident in this thought stream, this is associated with the unconscious influence of the background of Iranian thought in Persian poetry and concepts such as humanism, individualism, the endlessness of life, freedom based on It has reproduced individuality.

Søren Aabye Kierkegaard is one of the founders of the Existentialism school. He criticizes on the one hand the existing approach to Christianity and on the other hand the application of rational method to religious studies, and eagerly looks for a ardent sense of life. In his view, the meaningful life is deeply interwoven with the religious life, i.e. the life and death of the human are in the celestial sphere of faith. It is precisely through this lens that he is considered an avid explorer of the original and meaningful theme of life in a new manner, one which finally leads him to the attainment of a zealous belief in God. Embarking upon a religious reflection and floating in a profound thought which revolves about “death”, he addresses the three domains of preference, ethics, and religion so as to achieve the celestial sphere of religious faith through a dialectic path. On that sphere, the human only interacts with the Absolute Being – or as he puts it, in a “one to one” life – at the highest point of meaningful life (which is the true/existential life) in the safe beach of the religious faith, where he achieves peace like his great hero Ibrahim (a). This article aims at explaining and critically analyzing this Danish theosophist’s thoughts about the relationship between the two foregoing substances, and to specify this foundational point that the only outcome of the human’s “thinking about death” can only be the creation of the possibility and capacity for him to achieve the religious domain. In fact, only attaining and gripping of the divine values and innate disposition (which are entrusted to the human in his essence) can present Kierkegaard with the original themes he intends. Another interesting point is that his tendency to “the generation of meaning” rather than “discovering the meaning” in the specification of the meaning of life can bring about a domineering approach for the contemporary human, as the domineering history of the modern human is a proof for this claim.

In this research, we attempt to inquiry Death and the meaning of life in transcendental wisdom. Transcendental wisdom considers as the end of the existence and the essential motion of the beings toward the god. Therefore, the human movement from the material levels of the soul is considerably liable to the life of the beings and the man. Meanwhile, the place of death and the extraction of thinking about death in transcendental wisdom is an existential existence Introduced and able to emerge in the meaning of life. The importance and necessity of this research is due to the crisis of identity and meaninglessness of life in the contemporary world and the applied values ​​of the transcendental divine wisdom regarding the spiritual and physical dimensions of man. The main issue of the research is that the perfectionism that brings about the meaning of life and attention in transcendentalism can be realized in this world or it is only possible in another world and whether it is possible for everyone or only a few can be To the fullest which means the same meaning of life. The result of the research also indicates that with the lack of moving essence, which is the body and soul of man, he and his body life are destroyed. Therefore, his soul reaches the highest stages of immortality and the highest perfection, and meaning death and thought to death is also based on the meaning that he has of life. Death not only does not stop this move, but agrees with this move and provides the necessary facilities in this direction. In the connection between mortality and the meaning of life based on transcendental wisdom, one has to consider the issue of the existence of death. Based on this attitude, Death Thinking is not only thinking about absurdity and not causing the absurdity of human life, but also it is the most meaningful and enduring task of life. Because it makes a person thinking of death or a visionary who is knowing that he will be dead, also try to do austerity in order to achieve voluntary death (to the intellectual world). This process is due to the fact that the soul not only does not suffer mortality in its epistemic movement and in its own motion, but also after transferring to another stage-whether in knowledge or in the worldly life or in his life of the grace and the life of hereafter -obtains a higher degree of existence. The epistemic thinking of passing through the material world to the rational world leads to an insight into this indicator of death, which indicates the short duration of life and its completion in the world. In this way, thoughts of death can support this meaning and the recognition of life. Because if one does not think of death and does not know how to deal with what happens after the world and how it should go, and if he does not know the extent of  his actions' influence in this world on the other world, he will live normally and careless about those affairs during the time he is in the world. And death is for such a person as a waking up, while with the death of thought with the features that Mulla Sadra has expressed, the visually perceptible in this world have also opened their eyes to the states of soul in the ecstasy of the bosom and the hereafter. Mulla Sadra emphasizes here this goal is worth that the man to pursue and to tolerate his hardships throughout his life. The real goal based on the subject of mortal thought cannot be a worldly end, because it cannot be realized in the world of earthly ecstasy, and because of the knowledge that man finds death as an existential, he should seek this purpose in the afterlife ecstasy. (Shirazi, 1392, p. 185). Therefore, these worldly possibilities, because of the fact that they are toward the end of the universe and its soul, are important to human beings and their true value since with the help of them, man can pass through worldly mortal affairs and Leave the remaining items. Knowledge of death is also in harmony with man's will, in that he chooses affairs and creates the existential traits that make it possible for the good people to be created, and this virtue of being is considered to be perfect in its being. In Mulla Sadra's view, this movement on the path of the path, which is the same as the true human being's motion, is irreversible, but some of these are straightforward and some are vague. And those who choose the world on the basis of the knowledge of death and the eternal world of the path, their paths and their movement are accompanied by the physical motion of their people, otherwise they will fall into the rank of demons and abyss. Existential evolution that the soul can achieve through the association of mortality and the meaning of life can be rid of the constraint of the body, which in this ecstasy can lead to a certain existence of limitations-of course up to the degree to which it ascends. This existence can transcend the sensory world and rise to the cosmological and rational universe. Therefore, this disconnection, which is carried out with will, is the willful death, which clarifies the facts and ends the constraint and obscurity of the facts. The connection of this with the meaning of life is that in this case, man is abandoned from ignorance and ignorance, which is due to the limitations of the world of sense and example, and to reach the highest levels of education for a life in the ends of human ends. On the one hand, it gives humankind a qualitative and quantitative life to mankind, and, on the other hand, awakens man from the material and sensual world in this world. So death not only does not stop the motion of nature, but it is in agreement with the motion of nature and is in line with this move and provides the necessary facilities in this direction. As a result, thinking about death through the knowledge of life and the emergence of a true end, which somehow represents the evolution of the existential, the epistemic and ultimate human, should mean the meaning of life based on the ideas of Mulla Sadra.

The present study tries to consider the problem of death from the perspective of ready-to-hand ontology. By ready-to-hand ontology, we mean a kind of encounter with ready-to-hand beings (instrumental beings) and concrete horizons of life which has been expanded in Heidegger’s thought. This kind of ontology, which is the characteristic feature of Heidegger’s methodology in phenomenological ontology, puts the objects and horizons of human life in a practical and engaging context. One of the concrete horizons of ready-to-hand ontology is death. Because of death’s extraordinary importance in human life and its effect on the worldview of mankind, it deserves a thorough analysis. In order to correctly approach the problem of death in Heidegger’s philosophy, and in order to emphasize the difference between thinking to death in Heidegger’s thought and the traditional metaphysics, we consider death in ready-to-hand and present-at-hand ontologies. Ready-to-hand ontology has been the prevailing mode of thinking to death in the traditional metaphysics from Plato to Nietzsche. We consider thinking to death in this kind of ontology in the three phases of Heidegger’s thought. This paper examines new possibilities and the horizons that ready-to-hand ontology can introduce.