philosophy of life

Parvin Etesami, one of Iran's most celebrated poets, deeply explored the essence of existence, searching for the meaning of life through themes such as love, knowledge, justice, and self-perfection. This study, employing a descriptive-analytical approach and utilizing library sources, delves into Etesami's nuanced perspectives on life’s meaning. On one hand, she sees meaning as inherent, woven into human nature and the universal order. On the other, she highlights the significance of free will and personal choice in shaping one’s own life path. By bridging these seemingly opposing viewpoints, Etesami presents a holistic and humanistic interpretation of life’s meaning—one that embraces both spiritual and divine dimensions while recognizing the individual’s role in shaping their own destiny. This study's uniqueness lies in its careful examination of how Etesami reconciles these perspectives in her poetry. Ultimately, her work suggests that life’s meaning is found in striving for self-improvement and transcendence while also cherishing the beauty of everyday existence

History, under the influence of Hegel's thoughts in the 19th century, took a high place. In the following, some historians with a positivist way of thinking proposed the idea of scientific historiography. Based on that, history becomes a definite science and, like natural sciences, it is separated from the researcher's mentalities. The problem starts from here that German historicism, believing in the normative force of history, emphasized the importance that the historian should provide a direction for society and culture by discovering the pure facts and revealing their historical meaning.Based on this idea of history, the social and cultural function of philosophy was challenged. In this chaotic situation that made philosophy face the crisis of identity, Nietzsche's and Dilthey's projects, i.e. the broad and diverse movement of "philosophy of life," became the driving force of the renewal of philosophy in the 19th century.Nietzsche and Dilthey agreed on the issue that comprehensive historiography in its understanding of human beings has created the problem of relativism, which causes "dissolution" and "pessimism" and cannot predict the future of human culture. Therefore, they called for a new philosophy that should reveal the purpose of human culture and support its progress towards reaching its goal. Although they chose a similar path to confirm the cultural authority of philosophy against the results of historical criticism, they arrived at a completely different solution.Nietzsche calls the antidotes against historicism "supra-historical", which includes the art of forgetting history and living in an enclosed and determined horizon; It means having the talent to know when to sense history and when to leave it aside.In his opinion, both of these methods are equally necessary for the health of a person, the health of a nation and culture. Dilthey, unlike Nietzsche, considers history to be an antidote and a cure for the failures of the philosophy of life: If history creates a wound, it must also heal it.

The modern and postmodern challenges regarding the meaning of life have been recognized as the root of many mental harms in contemporary human beings. Love as one of the most fundamental religious-humane concepts can significantly contribute to the resolution of such challenges. Speaking of the research question, the present study, using the descriptive-analytical method, attempts to figure out how the meaning of life based on love can be re-defined in accordance with the views of Allameh Ja'fari (as one of the recent religious thinkers). According to the research findings, the meaning of lover's life is commensurate with the beloved’s value; the more sublime the beloved is, the more sublime the lover's life will be. Virtual love and real love have different effects on the meaning of life. When it comes to the meaning of life, there is a bilateral relationship between love and "belief in God". As for the connection between love and "purpose", virtual love can not only serve as a tool for reaching the "true love", but can be recognized as the representative of its dignity and its manifestations. In addition to these components, there is a close-knit relationship between the “human existential and perfection levels" and the type and level of love. As for the relationship between love and "art", people's perceptions of the meaning of life can generate different arts. Combined with real love, any artwork can serve as a source of excellence and perfection in society.

Helmuth Plessner, beside Max Scheler and Arnold Gehlen, is known as one of the great founders of new philosophical anthropology movement. From among new anthropological theories, however, perhaps none has recently come to the center of attention and begun to flourish more than Plessner’s, not only in the field of philosophical anthropology, but also in science and technology. The ground for such a so-called “Plessner Renaissance” shall be immediately known in this article, once the special place Plessner’s theory occupies in both the prominent contemporary explanatory paradigms, in general, and philosophical-anthropological theories, in particular, is specified. In doing so, Plessner’s philosophical contribution is determined as: A non-reductive naturalistic explanatory paradigm as a middle ground between new Darwinism, social-cultural-historical constructivism, and naive transcendentalism. A phenomenological-hermeneutical account of the biological life, in general. A biological-based transformational philosophical anthropology, in particular. The focus of the present article is on Plessner’s contribution to the philosophy of biology as well as philosophical anthropology.

Attainment to ideal Islamic lifestyle and evaluation of the lifestyle in current Islamic society is contingent upon the acquaintance with the parameters of Islamic life. Using a library method and making a content analysis of the rational and transmitted data, which constitute the sources of extracting Islamic lifestyle, the present paper tries to identify the parameters of an individual lifestyle and social lifestyle. It is understood from the traditions and Quranic verses that the Islamic lifestyle is rooted in the efflorescence of rational and natural values and manifested in rational life. An agreeable Islamic good life is an outcome of a rational individual style and social conduct.Among the constituents of Islamic individual lifestyle are good planning and good plans, good way of speech and good utterances, good way of eating and eating good diet, good sleep and good dreams. Such concepts like humble and dignified conduct as well as devoted, just, balanced, truthful, responsible, and combative conduct are other constituents of rational social conduct. All these constituents form man's agreeable life and Islamic lifestyle. The aim of the present paper is to provide parameters of assessing the attainment to rational life.