Hope as an irreducible concept

I argue for a novel answer to the question “What is hope?”. On my view, rather than aiming for a compound account, i.e. analysing hope in terms of desire and belief, we should understand hope as an irreducible concept. After criticizing influential compound accounts of hope, I discuss Segal and Textor's alternative of describing hope as a primitive mental state. While Segal and Textor argue that available developments of the standard definition do not offer sufficient conditions for hope, I question the deep‐seated idea that desire and belief are even necessary conditions for hope. My suggestion is that we should take seriously the fact that we hope in a great variety of ways and should question the search for elements that are common to all cases. A promising alternative follows the Wittgensteinian idea that cases of hope are related in terms of family resemblance, i.e. are multiply realizable on the ontological level while falling under the non‐definable concept of hope.     

Hope,Self-Transcendence and Environmental Ethics

Environmental ethicists often hold that organisms, species, ecosystems, and the like have goods of their own. But, even given that such goods exist, whether we ought to value them is controversial. Hence an environmental philosophy needs, in addition to an account of what sorts of values there are, an explanation what, how and why we morally ought to value—that is, an account of moral valuing. This paper presents one such an account. Specifically, I aim to show that unless there are eternal goods (and maybe even if there are), we have a duty of self-transcendence toward nature—that is, a duty to value nature's goods as ends. This duty is owed, however, not to nature, but to ourselves. It is grounded in what I call an imperative of hope. The argument, in a nutshell, is that we have a duty to ourselves to (in a certain sense) optimize hope. This optimization requires self-transcendence toward entities whose goods are more diverse and enduring than any human goods. But unless there are eternal goods, such goods occur only in nature.     

Hope in a Time of Cholera

What are the internal conditions or mental states that may facilitate the moving on with life? How does one explain that some, after undergoing severe trauma, fail to go on with productive and creative lives while others do?In this paper, I shall explore the effect of hope and its central position in mobilizing traumatized individuals so that they can move on with their lives. I shall be focusing on a specific aspect of trauma often neglected in the literature, namely the trauma elicited by the sudden, almost overnight loss of monetary funds accumulated over years of hard work. I will be referring to the psychological impact suffered by Argentineans after severe economic measures taken by the government in late 2001. I shall delve into these solutions and attempt to explore their influence on a contemporary exodus from Argentina.Hope nurtured by despair will be discussed. Is hope a mere palliative, a mental configuration coupling with a furtive affective state? Hope joins the ranks of religion in building a buffer against the silent awareness of inner despair—the most private of madness. I shall try to discuss how hope brings to the fore psyche's devices that are deployed in attempting to deal with our deepest fears.     

Reasonable Hope: Construct, Clinical Applications, and Supports

To read this article's abstract in both Spanish and Mandarin Chinese, please visit the article's full-text page on Wiley InterScience ( http://interscience.wiley.com/journal/famp ).
Hope may be the most laden shorthand term of all time. Everyone wants it; few know how to articulate what it is. Although family therapists frequently work to restore hope with hopeless families, they have contributed little to the abundant literature on hope. I present a new conceptualization of hope—reasonable hope—that reflects how family therapists think and practice. By subscribing to reasonable hope, clinicians enhance their ability to offer accompaniment and bear witness to clients. I describe clinical practices that, informed by reasonable hope, also facilitate its cocreation. Finally, I suggest supports for clinicians who practice reasonable hope.     

Hope as Grounds for Forgiveness

It is widely assumed that Christianity enjoins its followers to practice universal, unconditional forgiveness. But universal, unconditional forgiveness is regarded by many as morally problematic. Some Christian scholars have denied that Christianity in fact requires universal, unconditional forgiveness, but I believe they are mistaken. In this essay, I show two things: (1) that Christianity does enjoin universal, unconditional forgiveness of a certain sort, and (2) that Christians, and perhaps other theists, are always justified in exercising unconditional forgiveness. Though most philosophers treat forgiveness as grounded in our beliefs about the offender's current state, I argue that we might more fruitfully ground forgiveness in hope for the wrongdoer. Christianity's commitment to the existence of an omnipotent God who is concerned about the moral status of His creatures always justifies such hope and thus always justifies forgiveness.     

The Great Black Hope: Hope and Its Relation to Suicide Risk among African Americans

Positive psychology has garnered considerable scholarly interest recently and has been suggested to hold promise in the application to suicide research and prevention; however, empirical research has lagged behind these suggestions. This is the first study to examine the relationship between hope and a specific theory of suicide in African Americans. It was hypothesized that (1) hope would negatively predict the interpersonal suicide risk factors of burdensomeness and thwarted belongingness; and positively predict acquired capability to enact suicide; (2) hope would negatively predict suicidal ideation; and (3) the interpersonal suicide risk factors would predict suicidal ideation. Results were primarily as predicted. Implications for hope theory and Joiner's theory of suicidal behavior are discussed, as well as implications for clinical practice.     

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.     

Terror of Hope: the Integration of Attachment Theory and Womanist Theology

Hope functions as a potential coping mechanism for individuals who find themselves in stressful or difficult life situations, whether going through a personal grievance or experiencing the pain of systemized oppression. In recent history the study of hope in psychology and theology has grown and become prominent in each field. These forms of hope are often understood in two predominating categories, one which simplifies it to optimism or the other which relegates it to the future. The first understanding of hope, which I refer to as optimistic hope, distills hope into individualistic motivations with goal-setting for the future; individual progression. The second understanding of hope, which I refer to as eschatological hope, pushes hope to the edge of escapism into the next life. However, there is a third type which is influenced by womanist theology—complex hope. By using the work of womanist theologian A. Elaine Brown Crawford, Hope in the Holler and attachment theory, I attempt to show the potential risk and connection between optimistic hope and eschatological hope with insecure attachment types, and complex hope with secure attachment. Then by using the psychological model of self-development, I offer how one might develop mature complex hope in adolescence and adulthood. Lastly, I give a practical application of how one applies this method in their own situation, specifically as a minister or church leader.     

What Hope Is There: The Enthrallment of Empire Stories

In this article, I argue that many U.S. citizens are held captive by expansionist narratives and ideologies. Our enthrallment is explained, in part, by shared weak dissociation, rationalization, moralization, and denial. Theologically, I understand the ongoing presence of these narratives and ideologies in U.S. society as a manifestation of idolatry and a refusal to mourn. Furthermore, I argue that expansionist narratives signify the presence of fate and the distortion of hope, in particular, Christian hope.     

Hope,Anger, and Depression as Mediators for Forgiveness and Social Behavior in Turkish Children

ABSTRACT. This study examined the mediating effects of hope, anger, and depression in the associations between forgiveness and social behavior, in fourth grade students in Turkey. The 352 fourth grade primary school students were involved in the study. The average age was 9.98 and 56.3% were boys. The Enright Forgiveness Inventory for Children (EFI-C), the Beck Anger Inventory for Youth (BANI-Y), the Children Hope Scale (CHS), the Social Behavior Questionnaire (SBQ), and the Children's Depression Inventory (CDI) were used. Results showed that depression mediates the relationship between anger and antisocial behavior and between hope and antisocial behavior. Anger mediates the relationship between hope and depression and between hope and antisocial behavior. Forgiveness was related to anger and hope directly. Implications of this study for child counseling were discussed.     

Hope Against Hope in Cancer at the End of Life

Hope has many facets to it in the context of cancer. This article outlines an instrumental case study for a patient with aggressive lymphoma who rapidly deteriorated to the point of dying. How her and her family’s hope was managed is outlined here from various perspectives. Interviews were carried out with the patient’s family, medical consultant-in-charge (attending physician) and nurses caring for her at the end of life. The findings outline the transition from hope for cure to hope for a good death and the role that the patient and family’s Christian hope played in this. Religiosity and spirituality of hope in terms of Christian hope is explored from the theological perspective. Practical aspects of care in the face of changing hope are discussed. Conclusions are drawn about reframing hope in a changing clinical situation with reference to theories of hope. The importance of acknowledging hope, coping, spirituality and religiosity, especially at end of life, is emphasised.     

A Phenomenological Reflection on the Experience of Hope

Abstract

Many theologians and philosophers, but few psychologists, have reflected on the experience of hope. It is not my intention, then, to reinvent the wheel or to belabor the obvious. What I intend to do is to elaborate a select number of themes often discussed in the hope literature and to examine them in the concrete context of the actively addicted alcoholic's pilgrimage from hopelessness to a sober life of hope. On this pilgrimage we shall explore the theme of the human necessity to hope, the phenomenon of despair, the embodied quality of hope vividly expressed in the human upright posture, body temporality and relaxation, imaginative thinking's central role in hoping, and finally the ersatz hope of optimism. The interpersonal profile of hoping is highlighted and its foundational power in therapeutic transformation explicated.     

Fear and Hope: Author's Response

This response seeks to pick up on the key questions and concerns raised by Nancy C. M. Hartsock and Karen Houle in their critiques of The Spectacle of Violence. I mold my response around two emotions that are never far from the question of violence: fear and hope. Is it fear of ambiguity that stops us from delicately blending the experiential with the discursive, the nodal with the circular, the corporeal with the epistemic, or the oppressive with the constitutive? If so, we can only hope that the power of such ambivalence lies in its ability to unsettle these treasured lines of force.     

希望和乐观——两种未来指向的积极预期

在积极心理学中,希望和乐观虽然存在很大程度的概念重叠,但二者本质上是不同的概念。希望的概念核心是以目标为中心的动力思维和路径思维,乐观的概念核心是指向未来的积极预期。作为两种指向未来的积极预期,希望和乐观属于人格特质的范畴,共同成分是对目标的信念;二者的差异性在于对未来预期的方式和对预期事件的个人控制。相关研究发现,相对于乐观,希望通常是主观幸福感和学业成就更好的预测指标。未来研究应明确希望和乐观的整合,验证是否存在控制点的调节作用,并开展跨文化研究。     

中学生网络利他行为与希望的关系:自我效能感与自尊的中介作用

采用希望特质量表、网络利他行为量表、自尊量表和一般自我效能感量表对326名中学生进行调查, 考察中学生网络利他行为对其希望的影响, 以及自我效能感和自尊在其中的中介作用。结果发现:(1)相关分析显示, 中学生网络利他行为、自我效能感、自尊和希望之间呈显著正相关;(2)结构方程模型分析表明, 自我效能感在中学生网络利他行为对希望的影响中起完全中介作用, 自尊在中学生网络利他行为对希望的影响中不起中介作用, 自我效能感和自尊在中学生网络利他行为对希望的影响中起链式中介作用。     

Pedagogies of Hope

Hoping is an integral part of what it is to be human, and its significance for education has been widely noted. Hope is, however, a contested category of human experience and getting to grips with its characteristics and dynamics is a difficult task. The paper argues that hope is not a singular undifferentiated experience and is best understood as a socially mediated human capacity with varying affective, cognitive and behavioural dimensions. Drawing on the philosophy, theology and psychology of hope, five modes of hoping are outlined: patient, critical, sound, resolute and transformative. The key aim of the paper is to illustrate how different modes of hoping are associated with different pedagogical strategies. Phrased differently, the paper seeks to delineate a range of pedagogies of hope. The phrase ‘pedagogy of hope’ is very much associated with critical theory—one thinks instantly of, for example, Paulo Freire, Henry Giroux or bell hooks. There are many pedagogies of hope, however, and an explicitly conservative text such as William Bennett’s Book of Virtues has as strong a claim to the title as Freire’s radical and utopian ideas. A broader argument, therefore, is that there is nothing inherently radical or subversive about a pedagogy of hope. Pedagogies of hope can serve to reproduce social relations as well as to transform them.     

The Dark Night of Hope

This essay discusses the nature of hope and despair, and the difficulties of responding to the aged who have nothing left .. to hope for. Based in pan on the writings of Gabriel Marcel, it suggests that one can hope when reasons for doing so are insufficient or lacking. It characterizes this kind of hope, absolute or unconditional hope, as a mystery, and suggests that to respond to the failing aged we must put aside efforts to find reasons to hope in order to participate in its mystery. The essay challenges the idea that hope is a private, isolated act of the will and insists that it always occurs between persons.     

The Agent‐Relative Probability Threshold of Hope

Nearly all contributors to the philosophical analysis of hope agree that if an agent hopes that p, she both desires that p and assigns to p a probability which is greater than zero, but less than one. According to the widely‐endorsed Standard Account, these two conditions are also (jointly) sufficient for ‘hoping that’. Ariel Meirav has recently argued, however, that the Standard Account fails to distinguish hoping for a prospect from despairing of it – due to cases where two agents equally desire an outcome and assign to it the same probability, yet one hopes for the outcome while the other despairs of it. I argue, against Meirav, that these putative counterexamples depend crucially on the assumption – previously unquestioned – that the degree of probability necessary for hope is invariant across individuals. If the probability threshold is instead understood as agent‐relative, the difficulty disappears. Further, I argue that there is strong independent reason for taking the probability threshold of hope to be agent‐relative, based on similarities to the widely‐accepted agent‐relative probability thresholds of industriousness and risk aversion. And I conclude by noting how the agent‐relative modification to the Standard Account is better equipped than is Meirav's positive view to yield intuitive results. ¹      

Fundamental Hope and Practical Identity

This article considers the question ‘What makes hope rational?’ We take Adrienne Martin's recent incorporation analysis of hope as representative of a tradition that views the rationality of hope as a matter of instrumental reasons. Against this tradition, we argue that an important subset of hope, ‘fundamental hope’, is not governed by instrumental rationality. Rather, people have reason to endorse or reject such hope in virtue of the contribution of the relevant attitudes to the integrity of their practical identity, which makes the relevant hope not instrumentally but intrinsically valuable. This argument also allows for a new analysis of the reasons people have to abandon hope and for a better understanding of non-fundamental, ‘prosaic’ hopes.     

Hope

Summary

The author describes her treatment of her first alcoholic client and observes how the process of providing hope to this client heightened the author's personal capacity to hope. Hope as an aspect of healing is considered and personal reflections on psychotherapeutic work with alcoholics are discussed.