Deep hope: A song without words

Hope helps alleviate suffering. In the case of terminal illness, recent experience in palliative medicine has taught physicians that hope is durable and often thrives even in the face of imminent death. In this article, I examine the perspectives of philosophers, theologians, psychologists, clinicians, neuroscientists, and poets, and provide a series of observations, connections, and gestures about hope, particularly about what I call "deep hope." I end with some proposals about how such hope can be sustained and enhanced at the end of life. Studies of terminally ill patients have revealed clusters of personal and situational factors associated with enhancement or suppression of hope at the end of life. Interpersonal connectedness, attainable goals, spiritual beliefs and practices, personal attributes of determination, courage, and serenity, lightheartedness, uplifting memories, and affirmation of personal worth enhance hope, while uncontrollable pain and discomfort, abandonment and isolation, and devaluation of personhood suppress hope. I suggest that most of these factors can be modulated by good medical care, utilizing basic interpersonal techniques that demonstrate kindness, humanity, and respect.     

Not without hope: a Reformed analysis of sickness and sin.

A Reformed understanding of sickness requires that connections be drawn between the structural effects of sin and the ways that sickness is experienced in people's lives. Such an understanding can be an important resource for the bioethicist, both the bioethicist who speaks from the Reformed tradition and the bioethicist who speaks to patients and caregivers who may assume that sin and sickness are connected, but may understand that linkage in overly simplistic ways.     

Losing Hope: Injustice and Moral Bitterness

In this article, I defend a conception of bitterness as a moral emotion and offer an evaluative framework for assessing when instances of bitterness are morally justified. I argue that bitterness is a form of unresolved anger involving a loss of hope that an injustice or other moral wrong will be sufficiently acknowledged and addressed. Orienting the discussion around instances of bitterness in response to social and political injustices, I argue that bitterness is sometimes morally justified even if it is ultimately undesirable to bear. I then suggest that focusing only on the harms and risks of bitterness can distract from its positive role as a moral reminder about a past or persistent injustice, indicating that there is still moral and often political work left to do. Finally, I address the concern that bearing bitterness may lead to despair and inaction. I respond by arguing that moral agents can and do persist in their moral and political struggles with bitterness, and without hope that their efforts will be successful.     

Finding hope

Abstract

This paper defends a theory of hope according to which hopes are composed of a desire and a belief that the object of the desire is possible. Although belief plus desire theories of hope are now widely rejected, this is due to important oversights. One is a failure to recognize the relation that hope-constituting desires and beliefs must stand in to constitute a hope. A second is an oversimplification of the explanatory power of hope-constituting desires. The final portion of the paper uses an enhanced understanding of the psychology of hope to make progress on normative questions about hoping well.     

Holding hope and hopelessness: therapeutic engagements with the balance of hope

Hope and hopelessness are coexisting and powerful experiences in the human condition. The dynamics of hope and hopelessness within intimate relationships are complex, and individual and family experiences of hope and hopelessness are embedded within historical contexts and wider social processes. This article rests on a relational set of understandings about hope and hopelessness, and offers a dual exploration. It focuses first on the complexities of the patterns of hope and hopelessness within families, and then on the complexities of the therapist's relationship to hope and hopelessness and the family's experience. Orienting to the balance of hope in constellations of hope and hopelessness provides one compass point of therapeutic practice. Reflective practice enables the use of the therapist's involvement in the therapeutic relationship, and helps the therapist to witness the coexistence of hope and hopelessness in a way that nurtures hope and emotionally holds both hope and hopelessness.     

An anatomy of hope

This paper speaks of hope as a state of being that originates in conditions of despair and is transformed as a function of its participation in transcendent relationships. In transcendence of self, one establishes the dynamic awareness of that peace which enlarges the self to accommodate life's anguish.He is President of the Chicago Association of Temple Administrators and a member of the Executive Board of the National Association of Temple Administrators.     

Treating idealized hope and hopelessness

Hope is understood as being derived from a sense of well-being or a good-object feeling. From object relational and self-psychology perspectives, the author examines variations of hope, from hopelessness through idealized and malignant idealized hope to mature hope. Looking at idealized hope from both progressive and regressive positions, the author studies a case that has a dominant feature of regressive or malignant idealized hope. How group therapy plays a transformational role in addressing the issue of malignant idealized hope and in establishing a healthy sense of hope is developed.     

先苦后乐:英语乐学大学生在英语学习时情绪反应的脑认知特点

运用功能性磁共振成像(fMRI)技术探索了乐学英语的大学生在对中、英文材料的学习、记忆及成绩反馈过程中的情绪和脑活动特征。结果发现,被试学习英文较之学习中文积极情绪更少且伴随更强的前部脑岛的激活;但当他们获得关于英文成绩的正反馈时,中脑奖赏区的激活却明显高于获得中文成绩正反馈时的情形,且中脑激活与英语乐学呈正相关。这说明乐学是"苦中作乐",人们虽在学习时并未体验到更多快乐,但其成功却带来了更大的心理奖赏。     

Belief, hope and faith

A case of hysteria is presented in order to create a frame of reference for the author's approach to the concepts of hope, belief and faith. A difference between hope as a 'sad passion' (which is here called regressive hope) and hope as a principle of mental functioning is established. The concept of hope will at fi rst always be based on beliefs-either beliefs organised in the paranoid-schizoid position (called here fragmented and delusional beliefs)-or those organised from the depressive position (complex systems of beliefs, which end up being dogmatic); the latter typically occur in neurotics. It is suggested here that there is another possibility for hope, which is based on faith. The meaning of faith is considered here externally to the religious sense. The solid establishment of hope as a principle-based on faith-can be viewed as responsible for the opening up of creative potentials and as one of the main aims of analysis. Such an aim, however, requires the establishment of a deep relationship, both in theory and in clinical practice, between the Kleinian question of the depressive position and the Freudian question of the Oedipus complex.     

Understanding the role of hope in counselling: Exploring the intentional uses of hope

In this paper we look at various conceptual models of hope and research evidence for the integral role that hope plays in counselling. We recognize hope as a dynamic process during which counsellor and client interact in ways that can be mutually influencing and we review research that explores this reciprocal process. A model for the intentional use of hope in counselling that recognizes both implicit and explicit approaches is offered. Metaphors for hope-work that position and re-position both counsellor and client in ways that may foster hope are explored. Finally, we provide suggestions for initiating conversations in which hope can be an explicit therapeutic focus.     

Where there's life,There's hope,and where there is hope,there is...

Using the Hearth Hope Index, we describe the level of hopefulness among hospital patients and compare it to that reported by community persons and family members in a surgical waiting room. We also correlate these results with depression and self-esteem scores. As measured by these selected instruments, the results suggest that the level of hopefulness is not significantly different among the three samples, that it is positively correlated with self-esteem and negatively associated with depression, and that, among the demographic variables, only the respondent's age and frequency of attendance at worship significantly influence hope scores. The results suggest that pastoral caregivers can encourage hopefulness among those under their care by bolstering self-esteem and giving attention to depressive symptoms. They also suggest that those who need the most pastoral support are younger adults with limited education. Pastoral caregivers can use these results, we think, to inform their work in giving pastoral care.