The subject of this article is the existential belonging of humans in the cyber space. The relationship between man and old technology was instrumental; That is, technology was a human tool and he did not have an existence based on technology. But human consistency is new to modern technology. Or in other words, the new humanity has an existential poverty or an existential belonging in relation to technology. None of his spheres of existence are independent from technology, but rather are completely dependent on it. In other words, in the old technology, human beings were independent from it and lived without it. This technology was not more than a tool. But the existential consistency of the new human being is due to technology; Without it, his personal and social life will fall apart. By using the discussion of causation in Islamic philosophy, we can gain a special understanding of the relationship between humans and new technology and cyber space. It seems that this discussion can give a special model in this field, which will make understanding this relationship easier from a philosophical point of view.

Background and purpose: Mortality caused by the epidemic of the Covid-19 virus disease and facing one of the certain facts of existence, i. e. death, increased the prevalence of existential depression. The aim of the present study was to determine the effectiveness of existential psychotherapy on existential loneliness and attitude towards death in clients with existential depression. Research method: The current research was in the applied research group in terms of its purpose and in terms of methodology, it was a semi-experimental type of pre-test-post-test-3-month follow-up with a control group. The statistical population included all women and men with existential depression who had referred to counseling centers and psychological services in Isfahan city in the first 6 months of 2022. 24 references (13 women and 11 men) were selected by purposeful sampling and randomly assigned to two experimental (12 people) and control (12 people) groups. May and Yalom's (1989) existential psychotherapy protocol was performed only for the experimental group during 10 weekly sessions of 120 minutes, and the control group was placed on the waiting list and received free psychological counseling sessions after the end of the research. Subjects were evaluated in 3 stages (pre-test, post-test and 3-month follow-up) with the existential loneliness questionnaire by Myers, Kho and Swatberg (2002) and the revised version of the death attitude profile questionnaire by Wong, Picker and Geisser (1994). Data analysis was done with repeated measures analysis of variance using SPSS-28 software.

In most of the existential philosophy texts, the interpersonal and close relationships have been studied. Therefore, to the enhancement, interpersonal relationships testing psychotherapies elicited from such a philosophy is quite significant. However, which method is the most effective on this ground? The purpose of this research is to study the comparison of the effectiveness of existential, cognitive-existential and humanistic-existential group psychotherapy on behavioral self-regulation for effective relationships among type II diabetes and obesity in women. The method of the research was experimental and its experimental design includes the pretest, post-test and two-month follow-up test with experimental and control parallel groups. Cases of this study included women with co-morbidity type II diabetes and obesity referring to the Specialist Diabetes Clinic of Tohid Hospital in Sanandaj in the first three months of 2019. After screening the level of behavioral self-regulation for effective relationships, 32 subjects were selected by simple random sampling method from this society and were assigned to three experimental and one control group by substitutive random method. The data were collected based on the scale of behavioral self-regulation for effective relationships Wilson, Charker, Lizzio, Halford & Kimlin (2005). After the pre-test, the experimental groups participated in 120-minute sessions for 9 weeks. Data were analyzed by the statistical test of repeated measures of the General Linear Model and the SPSS software. The results of repeated measures analysis showed that the effect of the cognitive-existential intervention on relationship self-change behaviors was significant and stable compared to the control group (P-value = 0. 001). Cognitive-existential intervention can significantly and consistently effect on relationship self-change behaviors in women with co-morbidity type II diabetes and obesity. The findings indicate the benefit of applying a cognitive-existential method to counseling and psychotherapy, but there are some ambiguities to be addressed in this article.

This article tries to answer the question that if spirituality is an existential transcendence, how can one clarify the anthropological approach as the basis of spirituality based on the philosophy of Jaspers? The author, by presenting an existential presentation of spirituality, shows that the four dimensions of Dasein, Absolute consciousness, Spirit and Existence (Existenz), as the basis of the Jaspers' anthropology provides a comparative possibility of expressing a new and fundamental reading of "spirituality as existential transcendence". Accordingly, spirituality is an internal jump, which is understood by the perception of the existence, and the consistency of spirituality is also a self-evolving action to Approaching existence. On the other hand, Jaspers perceives philosophy as an inner action that leads man to an existential path to gain credible knowledge of himself and reality. Therefore, a spiritual person who has attempted Approaching to transcend existential becomes aware of his original self. This consciousness is not related to objective consciousness, since this mode of consciousness that occurs in the context of "Absolute consciousness" can be replaced by any other perception and interdisciplinary finding; rather, the consciousness that Jaspers means is a kind of spiritual understanding that makes sense of one's life.

BACKGRUND AND OBJECTIVES: Existentialism is one of the traditional schools in contemporary philosophy and has been able to open its place in many fields of humanities such as literature, art and especially psychology. Psychological theorists and thinkers have offered different views and approaches in this regard. Yalom is a contemporary existential psychotherapist who helps people deal with life issues such as isolation, alienation, meaninglessness (fear), fear of death, pain and suffering. In his theory of psychotherapy, the question of the meaning of life is the most important and necessary component that is the basis of his psychotherapy. In this research, we try to study the existential meaning and ways to achieve the meaning of life, as well as to provide solutions to deal with the problem of meaninglessness in Saadi Park and Golestan. METHODOLOGY: The method of collecting library information and the method of organizing it is descriptive-analytical. In this research, books, articles and existing researches about Saadi and Yalom and other written sources in this field have been used. The study area and society are Saadi Park and Golestan, edited by Gholam Hossein Yousefi and translated works (Sepideh Habib) by Ervin Yalom, a contemporary psychotherapist. FINDINGS: The research findings indicate that despite the cultural, temporal and spatial differences, both thinkers in almost the same language and manner seek to provide solutions to achieve the true meaning of life and get rid of emptiness and emptiness. They are semantic. One of these strategies is moral values. For Sa’ adi, life is inherently absurd and meaningless, but it has a considerable value that man himself is the creator of, and it depends on the observance of a series of moral principles CONCLUSION: Sa’ adi tries to learn to think about the meaning of life. His goal is to guide man towards moral virtues and create meaning in life; Provided that we are ready to accept hardships and suffer in the face of adversity as part of the process of finding meaning. The words that arise from Saadi's heart are sincere and deep enough for man to see the slightest hint of deception in it. His words are still practical and valuable after several centuries, just as the student turns to the teacher for the activity he is involved in. Existential turmoil should refer to Saadi's works and by reflecting on his sayings and poems and applying these points in themselves to obtain a state that is useful for improving life and getting rid of emptiness. Therefore, the more a person pays attention to his quality of life and moral values such as sacrifice, kindness, benevolence, forgiveness and altruism, the more meaningful life will be for him.