Özet:
Nowadays, there is almost a consensus that existentialism, rather than being based on a clear and distinct definition, refers to a specific type of thinking regarding certain subjects. With this perception of existentialism, it is possible to find this type of thinking in traditions other than Christianity. Mohammad Esmail Dolabi, a contemporary Shiite mystic, is among those whose lectures justify the proposal of such a possibility. His special commitment to addressing the pains and sufferings of human life, focusing on the new condition of the lives of Iranian Shiites, and his particular reflections on death, are not things for which clear references can be found within previous Shiite mystical traditions; rather, they uniquely belong to the new life of Shiites in the contemporary era. By repeatedly referring to the importance of the 'self' in facing the surrounding world and speaking of how the 'human individual' is the criterion and measure for evaluating matters (even in the afterlife), Dolabi defends a type of subjectivity that is an essential component in existentialist thought. By bypassing abstract thought, he is practically a pioneer of concrete reflection on the human being in the tradition of late Shiite mysticism. Here, an attempt is made to research the possibilities of proposing something titled 'Islamic Existentialism' by presenting the specific ideas of Mohammad Esmail Dolabi regarding death, pain, anxiety, and human life; so that perhaps by creating such a title, an opportunity will be provided to identify other thinkers of this kind in the contemporary era.
Otomatik Özet:
In Reynolds' book, the set of concepts considered to be the most fundamental among existentialists includes: 1) freedom, 2) death, limitation, and ethics, 3) the phenomenology of experiences and states such as anxiety, nausea, and boredom, 4) emphasis on authenticity and responsibility, 5) the proposition that human individuality has been lost amidst the general values of the people, and 6) the critique of any external determination of moral values, which also includes common conceptions of God and the emphasis on rationality (Reynolds, 2006: 2).
Or in another statement, Paul Tillich, in his important article "The Philosophy of Existentialism: Its Historical Meaning," states that: "They [the existentialists] begin with the traditional distinction and difference between 'essence' and 'existence' and insist on the point that reality or existence, in its individuality and totality, is not equivalent to 1- It should be noted that, in order to maintain integrity, the quotations present in this article are exactly identical to the orthography of the source of reference, and the quality of their editing is the responsibility of the author of those materials.
By repeatedly referring to the importance of the "self" in facing the surrounding world and speaking of how the "human individual" is the criterion and measure for evaluating matters (even in the Resurrection), Dolabi defends a type of subjectivity that is an essential component in existentialist thought.
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