Volume 16, Issue 2 (2025 2025)
JIM 2025, 16(2): 295-311 |
Back to browse issues page
Download citation:
BibTeX | RIS | EndNote | Medlars | ProCite | Reference Manager | RefWorks
Send citation to:
BibTeX | RIS | EndNote | Medlars | ProCite | Reference Manager | RefWorks
Send citation to:
Mousavi Jervekani S H. (2025). Attar Neishabouri and the Anxiety of Meaning. JIM. 16(2), : 16 doi:10.22034/16.2.13
URL: http://erfanmag.ir/article-1-1673-en.html
URL: http://erfanmag.ir/article-1-1673-en.html
Payam-e Noor University (PNU)
Abstract: (225 Views)
From the moment human beings perceive themselves within the vastness of existence and reflect upon their relationship with both existence and that which transcends it, they become restless in their search for meaning. This state can be termed "anxiety of meaning." In this condition, without experiencing a spiritual shock or feeling the absence of a meaningful anchor, individuals pursue the discovery of meaning. This restlessness for meaning can be found in the thoughts of Muslim mystics, and through this perspective, one can properly interpret the meaning of existence in their worldview. This research examines Attar's complete works from this perspective, identifying the restlessness for meaning present in his thought. By clarifying the conceptual dimensions of meaning (truth, essence, content, narrative/event, and reason) in his works, this study demonstrates that only "truth" is connected to the concept of anxiety of meaning. Finding the hidden truth in existence is the only thing that both gives purpose to existence and life and imbues it with value. Consequently, truth is something to be discovered, not constructed. This clarifies humanity's role: through belief in the anxiety of meaning, finding truth becomes both necessary and essential. Attar considers truth an indefinable concept, and to make its nature, value, and function tangible, he employs imagery. He believes that anyone who comprehends truth becomes part of it and thus loses the ability to articulate it. From his perspective, truth is a graded concept (mushakkik), and only through great effort can one comprehend portions of it. It should be noted that no previous research has addressed Attar's works using this approach. The research methodology is library-based and employs content analysis.
Article number: 16
Type of Study: Research |
Subject:
عطارپژوهی
Received: 2024/09/27 | Accepted: 2024/11/29 | Published: 2025/07/22
Received: 2024/09/27 | Accepted: 2024/11/29 | Published: 2025/07/22
References
1. The Holy Quran
2. Attar Neishabouri, F. (1981). Diwan. (T. Tafazzoli, Ed.) (3rd ed.). Tehran: Scientific and Cultural Publications.
3. Attar Neishabouri, F. (1984). Mantiq al-Tayr [The Conference of the Birds]. (M. R. Shafiei Kadkani, Ed.) (2nd ed.). Tehran: Sokhan.
4. Attar Neishabouri, F. (1986a). Mokhtarnameh. (M. R. Shafiei Kadkani, Ed.) (3rd ed.). Tehran: Sokhan.
5. Attar Neishabouri, F. (1986b). Mosibat-Nameh [The Book of Affliction]. (M. R. Shafiei Kadkani, Ed.) (2nd ed.). Tehran: Sokhan.
6. Attar Neishabouri, F. (1988a). Asrar-Nameh [The Book of Secrets]. (M. R. Shafiei Kadkani, Ed.) (4th ed.). Tehran: Sokhan.
7. Attar Neishabouri, F. (1988b). Elahi-Nameh [The Divine Book]. (M. R. Shafiei Kadkani, Ed.) (4th ed.). Tehran: Sokhan.
8. Attar Neishabouri, F. (2001). Tadhkirat al-Awliya [Memoirs of the Saints]. (M. Estelami, Ed.) (3rd ed.). Tehran: Zavvar.
9. Bayat, M. R. (2011). Religion and the Meaning of Life in Analytical Philosophy. Qom: University of Religions and Denominations.
10. Cottingham, J. (2014). The Meaning of Life. (A. A. Alizamani & M. Daryaei Asl, Trans.). Tehran: Hekmat.
11. Eagleton, T. (2017). The Meaning of Life. (A. Mokhber, Trans.). Tehran: Ban.
12. Frankl, V. (2012). Man's Search for Ultimate Meaning. (S. Abbasi, Trans.). Tehran: Ketab-e Parseh.
13. Hamidzadeh, R., et al. (2013). "The Effectiveness of Frankl's Logotherapy on Job Stress Among Female Teachers." Woman and Family Studies, 21, 71-86.
14. Kung, H. (2012). Art of Living. (H. Ghanbari, Trans.). Qom: University of Religions and Denominations.
15. Majlesi, M. B. (1983). Bihar al-Anwar [Seas of Lights]. Vol. 70, 74, 75, 84, 92 (2nd ed.). Beirut-Lebanon: Al-Wafa Institute.
16. Malekian, M. (2012a). Eternal Love. (3rd ed.). Tehran: Negah-e Moaser.
17. Malekian, M. (2012b). Longing and Alienation. (4th ed.). Tehran: Negah-e Moaser.
18. Moein, B. (2003). "Semantics of Narrative." Journal of Humanities Research of Shahid Beheshti University, 37, 117-132.
19. Mousavi Jaroukani, S. H., & Masjedi, H. (2023). Attar and the Meaning of Life. Isfahan: Isfahan University of Technology Jihad Publications.
20. Mousavi Jaroukani, S. H., et al. (2016). "The Meaning of Life in Attar Neishabouri's Mosibat-Nameh." Journal of Mystical Studies of Alzahra University, 14, 65-89.
21. Shahrabadi, R. (2021). "Comparison of the Meaning of Life from the Perspective of Attar Neishabouri and Viktor Frankl." 10th International Conference on Language Studies, Literature, Culture, and History.
22. Soroush, A. (2002). Fatter Than Ideology. (7th ed.). Tehran: Serat.
23. Tillich, P. (1999). The Courage to Be. (M. Farhadpour, Trans.) (4th ed.). Tehran: Scientific and Cultural Publications.
24. Wolf, S. (2003). "The Meaning of Life." (M. A. Abdollahi, Trans.). Journal of Naghd-o-Nazar, 8(29-30), 28-37.
25. Yalom, I. (2011). Existential Psychotherapy. (S. Habib, Trans.) (2nd ed.). Tehran: Ney.
Send email to the article author
| Rights and permissions | |
 |
This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. |
