پیوندهای مفید
آمار
| تعداد نشریات | 11 |
| تعداد شمارهها | 228 |
| تعداد مقالات | 2,320 |
| تعداد مشاهده مقاله | 3,633,996 |
| تعداد دریافت فایل اصل مقاله | 2,671,987 |
مؤلفه های مابعدالطبیعی معنای زندگی به روایت اروین یالوم | ||
| پژوهش های هستی شناختی | ||
| مقاله 4، دوره 8، شماره 15، شهریور 1398، صفحه 67-93 اصل مقاله (842.48 K) | ||
| نوع مقاله: مقاله پژوهشی | ||
| شناسه دیجیتال (DOI): 10.22061/orj.2019.1125 | ||
| نویسندگان | ||
| شهناز شایان فر* 1؛ الهه قلعه2 | ||
| 1دانشیار گروه فلسفه دانشگاه الزهراء (س) | ||
| 2دانشجوی کارشناسی ارشد فلسفه و حکمت اسلامی دانشگاه الزهرا (س) | ||
| تاریخ دریافت: 30 تیر 1397، تاریخ بازنگری: 03 دی 1398، تاریخ پذیرش: 19 اردیبهشت 1398 | ||
| چکیده | ||
| به نظر یالوم، زندگی ذاتاً بیمعناست و ما باید معنای زندگی را جعل کنیم نه کشف. پس زندگی معنادار از نظر او، منوط به رعایت یکسری اصول اخلاقی- روانشناختیای است که خود بشر آنها را ابداع کرده است. این اصول اخلاقی- روانشناختی مبتنی بر مؤلفههای مابعدالطبیعی است. پرسش پایه این جستار به این قرار است: مؤلفههای مابعدالطبیعی معنای زندگی به روایت اروین یالوم چیست؟ دستاوردهای پژوهش حاضر عبارت است از: 1. از نظر یالوم معنای زندگی در ارتباط با سه مؤلفه ارزش، دلواپسیهای غایی، و فرهنگ است؛2. جهان عاری از خدا، جهان عاری از معنا، و زندگی معنادار بدون حضور ماورای طبیعت از مهمترین مؤلفههای هستیشناختی معنای زندگی به روایت یالوم و مسئولیت، عشق، موقعیت مرزی (تجربیات مرزی)، احساس گناه، مرگ، آرزو و عواطف، ترس و اضطراب، و تنهایی از مهمترین مؤلفههای انسانشناختی معنای زندگی از نظر یالوم است.پس بر این اساس میتوان گفت: یالوم، زندگی را بدون حضور خدا و ماورای طبیعت که از مؤلفههای مابعدالطبیعی و هستیشناختی معناداری زندگی نزد اوست، معنادار میداند. زیرا او، حقیقتاً اعتقاد به خدا و همچنین ماورای طبیعت را از شروط اصلی و ضروریِ اخلاقی- انسانی زیستن زندگی بشر نمیداند که بخواهد زندگی را با توجه به این دو مقوله، معنادار لحاظ کند. | ||
| کلیدواژهها | ||
| معنای زندگی؛ دلواپسی های غایی؛ مؤلفه های مابعدالطبیعی معنای زندگی؛ یالوم | ||
| عنوان مقاله [English] | ||
| The Metaphysical Components of the Meaning of Life in Irvin D. Yalom`s View | ||
| نویسندگان [English] | ||
| Shahnaz Shayanfar1؛ Elahe qaleh2 | ||
| 1sh.shayanfar@alzahra.ac.ir | ||
| 2graduated from the Department of Philosophy and Islamic Theology of Al-Zahra University | ||
| چکیده [English] | ||
| According to Yalom, life is inherently meaningless and we have to make the meaning of life for ourselves, not discovering it. He holds that the meaningful life is the result of commitment to a set of ethical-psychological principles that has been invented by man. These moral-psychological principles are based on metaphysical components. The aim of this paper is to deal with the following question: What are the metaphysical components of the meaning of life in Irwin Yalom` s point of view? The achievements of this research are as follow: first, From the point of view of Yalom, the meaning of life is related to three components of value, ultimate anxieties, and culture; and the second a world free from God, a meaningless world, and meaningful life without believing in the metaphysical world are the most important ontological components of the meaningful life according to Yalom and responsibility, love, boundary position (border experiences), guilt, death, dreams and emotions, fear and anxiety, and loneliness are among the most important anthropological components of the meaning of life in Yalom` s view. Therefore, on this basis, it can be said that Yalom considers life as meaningful without God and beyond believing in metaphysical world, which are a significant metaphysical and ontological components of the meaningfulness of life for him. The reason to take such perspective is that he indeed does not consider the belief in God as well as the belief in metaphysical world as the necessary and essential moral conditions for human life in order to comply human life with such beliefs. | ||
| کلیدواژهها [English] | ||
| Meaning of Life, Ultimate Anxiety, Metaphysical Components of the Meaning of Life, Irvin D.Yalom | ||
|
سایر فایل های مرتبط با مقاله
|
||
| مراجع | ||
|
Amiri, Mahsa, Aliizamani, Amir-Abbas, (2018) “Investigating Existential Loneliness in the Modern World and Methods to encountering with it by relying on Erwin Yalom's views” Gharb shenasi Bonyadi, Vol. 9, No. 1, Spring And the summer. [In Persian] Azizi, Milad; Ali Zamani, Amir Abbas, (2015) "An Investigation of the Viewpoint of Erwin Yalom on the Relationship between Existential Concerns of Morganism and the Meaning of Life", Two Journal of Research, Vol. 4, No. 8. [In Persian] Berry-Smith, S. (2012) Death, Freedom, Isolation & Meaninglessness & Existential Psychotherapy of Yalom, School of Psychotherapy, New Zealand, Auckland University of Technology. [In English] Breitbart, William; Gibson, Christopher, R Poppito, Shannon; Berg, Amy, (2004) Psychotherapeutic Interventions at the end of life: A Focus on Meaning and Spirituality,The Canadian Journal of Psychiatry, Vol.49, No.6, June. [In English] Camus, Albert, (2003) The Legend of Sisyphus, Translated by Ali Sadoughi, Mohammad Ali Sipanloo, Akbar Afsari, Tehran, New World. [In Persian] Fromm, Erich, (1963) Art of Loving، New York: Bantam Books, p.34. [In English] Heidegger, Martin, (2007) Being and Time, Translated by Siavash Mofidi, Tehran, Phoenix. [In Persian] Herrman, S., (2012) Irvin Yalom's Existential Issues in letters from the future, Faculty of Behavioural Science Enschede, University of twente. [In English] Krug O, T., (2009) James Bugental and Irvin Yalom Two Masters of Existential Theory, USA, Journal of Humanistic Psychology, vol.49, No. 3. [In English] Jaslsen, Rutteln, (2014) Erwin D. Yalom: Psychotherapist, storyteller, translating Sepideh Habib, Tehran, Dengue. [In Persian] Jamadi, Siavash, (2016) Fields and Times of Phenomenology, Tehran, Phoenix. [In Persian] McCaury, John, Martin Heidegger, (1997) Translated by Mohammad Saeed Hanai Kashani, Tehran, Gross. [In Persian] May،Rollo ،(1996) Love and Will، New York: W.W. Norton, P.218. [In English] Mazaheri, Habib, Aliizamani, Amir-Abbas, (2017) "A Survey on the Existential Freedom Existence and the Paths to the Freedom of Freedom from the Perspective of Erwin Yalom and Maulana", The Philosophy of Religion, Two Journal of Scientific Research, Vol. 6, No. 1, Spring And the summer. [In Persian] Nietzsche, Friedrich Wilhelm, (1998) The Will to Power, An Experiment in the Transformation of All Values, Translated by Mohammad Bagher Hooshyar, Tehran, Farzan Rooz. [In Persian] Steger, Michael F; Frazier, Patricia, (2005) Meaning in Life: One Link in the Chain From Religiousness to Well-Being, Journal of Counseling Psychology, vol.52 ,No.4. [In English] Verno, Rogge-Wall, Jean, (1993) A Look at Phenomenology and the Philosophies of Being, Translated by Yahya Mahdavi, Tehran, Kharazmi. [In Persian] Yalom, Erwin, (2009) staring at the sun, translated by Uranus Golbanihad Eshmandi and Parvaneh Valley, Tehran, Iranban. [In Persian] ــــــــــــــ, (2016) Existential Psychotherapy, translated by Sepideh Habib, Tehran, Ney. [In Persian] ــــــــــــــ, (2011) Art of Therapy; open names to the new generation of psychiatrists and their patients, translated by Sepideh Habib, Tehran, Qatreh. [In Persian] ــــــــــــــ, (2010) Mom and Meaning of Life, translated by Sepideh Habib, Tehran, Ghatreh. [In Persian] ــــــــــــــ, (2012) Treatment of Schopenhauer, translated by Hamid Tofani and Zahra Hosseinian, Mashhad, Taraneh. [In Persian] ــــــــــــــ, (2013) Spinoza Issue, Translated by Zahra Hosseinian and Mohammad Reza Fayazi Bordbar, Mashhad, Taraneh. [In Persian] ــــــــــــــ, (2015) Fany Creatures and Other Stories of Other Psychotherapy, translated by Niloufar Rahmanian & Marjan Motamed Hosseini, Tehran, Written Voice. [In Persian] ــــــــــــــ, (2017) When Nietzsche cries: a novel about obsession, translated by Sepideh Habib, Tehran, Qatreh. [In Persian] | ||
|
آمار تعداد مشاهده مقاله: 2,026 تعداد دریافت فایل اصل مقاله: 2,396 |
||
