Placing hope in self and others: Exploring the relationships among self-construals,locus of hope,and adjustment

Traditional hope theory is dominated by an individualistic assumption wherein the self is considered as the focal agent of goal attainment. However, in collectivist cultures more relational dimensions of hope also need to be considered. The locus of hope dimension (internal vs. external locus) was added to the traditional hope theory in order to capture both individualistic and collectivist types of hope. Hope could either be anchored on oneself (internal locus) or on significant others (external locus). External locus could further be divided into family, friends, and spiritual hope. There is still a dearth of research on the external locus of hope, with most of the previous studies focusing on the internal locus. Therefore, the aim of this study was to examine how internal and external loci of hope could predict various indices of psychological adjustment. We also examined how individual differences in self-construals would predict locus of hope. Results among the Chinese university students indicated that independent self-construal was positively associated with the internal locus of hope, while interdependent self-construal was positively associated with the external locus of hope. Internal locus and external locus of hope related to family and friends were positively associated with adjustment, but spiritual hope was not. Implications and directions for future research are discussed.     

Emotion regulation in violent conflict: Reappraisal,hope, and support for humanitarian aid to the opponent in wartime

An Internet survey revealed that day-of-the-week (DOW) stereotypes (i.e., “Monday blues”, “Wednesday hump day”, “TGIF”, etc.) were pronounced when subjects predicted their moods for each day of the upcoming week, less obvious when they remembered their moods from each day of the preceding week, and least apparent in the momentary moods they actually experienced on each day. In a second study involving 2-hour, in-home interviews, subjects reporting looking forward to weekends because of the lack of structure and discipline and the freedom to choose activities, yet much of their weekend time was spent fulfilling a need to be productive, which often involved activities that, in many ways, simulated paid work. The content of these interviews suggested that people tend to overvalue future discretionary time on the weekend, assuming that two days of uninterrupted idle time will be more enjoyable than it actually is. In a more general sense, these results suggest that the predicted and remembered moods in the initial survey were driven by DOW stereotypes, which facilitated rapid judgements given the simple scaled response format. However, the depth interviews revealed that moods experienced throughout the week are more nuanced in terms of how they are remembered, described, and linked to recently passed, current, and immediately anticipated events, perhaps explaining why DOW stereotypes were less obvious in the reported momentary moods.     

Re-examining hope: The roles of agency thinking and pathways thinking

A considerable amount of research in hope is driven by Snyder's (1994) model which proposes that hope is positively associated with agency thinking and pathways thinking. However, the current research suggests that hope as understood by the layperson (Hope) is only associated with agency thinking and not with pathways thinking. This was found over four studies using different agency and pathways variables, different Hope variables, different methods, and different cultures. Implications of these findings for Snyder's model are discussed.     

The psychodynamics of hope in suicidal despair

For suicidal individuals, crushing hopelessness correlates more strongly than depression with suicidal intent. Ambivalence is recognized as a principal aspect of suicidality – wanting to die and wanting to be rescued at the same time. Hope is the mental state in which the desire of a positive outcome in one’s life is directed toward the future, and supports a positive resolution to psychic pain, thereby playing an important role in suicide prevention by delaying self-destructive action. This paper explores the psychodynamics of hope in suicidal distress, as it functions to support the suicidal patient’s sense of connection over abandonment and rescue over the wish to die. Three pathways that instill and support hope in suicidal patients are examined through the use of clinical examples.     

The motivational properties of hope in goal striving

We argue that hope is not an expectancy based on beliefs about pathways to desired goals and personal capacities to act on them, but an experience of the mere possibility of a desired outcome. We propose that in the latter sense, hope has unique motivational consequences for goal striving. Specifically, we predicted that hope buffers against the detrimental impact of negative feedback on goal-progress. The results of the two studies confirmed this prediction. In Study 1, we measured participants’ hopes of attaining a weight-loss goal. In Study 2, we induced hope at solving an unsolvable mathematical puzzle. In both studies, receiving negative feedback on goal-progress resulted in lower levels of success (Study 1) and persistence (Study 2) in goal-striving, but not for participants who experienced hope. We discuss the role of hope as an affective mechanism that functions to regulate energy expenditure in goal-striving.     

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.     

Whistler’s <Emphasis Type="Italic">Mother</Emphasis>: Devotional Center of Male Melancholic Religion

In previous writings, I have argued that the 3-to-5-year-old boy’s emotional separation from his mother is the key experience in his development of a melancholic orientation to life (Capps, Men, religion, and melancholia: James, Otto, Jung, and Erikson, 1997) and that men’s religious proclivities (based on honor, hope, and humor) reflect this emotional separation (Capps, Male melancholia: Guilt, separation, and repressed rage, 2001). In an earlier article published in Pastoral Psychology (Capps, Leonardo’s Mona Lisa: Iconic center of male melancholic religion, 2004), I argued that Leonardo da Vinci’s Mona Lisa is the iconic center of the male melancholic religion, that it displaces the Virgin Mother Mary of traditional Christianity in this regard, and that the painting aids in the difficult task of transforming melancholia into the mourning of the lost maternal object. In this article, I argue that James McNeill Whistler’s painting of his mother plays a similar role in male melancholic religion, but with an important variation: I use Ernst Troeltsch’s classic church-sect typology to show that Leonardo’s Mona Lisa is the iconic center of the churchly form of male melancholic religion, while Whistler’s mother is the devotional center of its sectarian form.

Polarizing effects of social comparison

Does exposure to others' judgments merely elicit conformity to what is observed? Two experiments are reported in which people who were merely exposed to others' responses tended not to conform to the average observed response but to exceed it in the socially preferred direction. These experiments complement social psychology's historic emphasis on conformity by suggesting that not only do people avoid being markedly deviant from others; they also act to differentiate themselves from others toward the extreme that reflects the group ideal.     

Hope emplaced. What happens to hope after arrival: The case of Ecuadorian families living in Italy

In the literature, hope has been mainly analyzed as an emotional state linked to temporality. This stance has prompted criticism of hope as projecting promises, which may never be fulfilled, into an indefinite future. Whilst this is partly true, this paper aims to enlarge previous approaches by illustrating hope's connection with spatiality. The paper examines ‘hope’ among Italian families of Ecuadorian origin, through analysis of affective states produced by the place to which they have migrated. Hope emerges as a dynamic relation between the resources one has and the place one is in. The spatial dimension of hope mitigates criticisms of its evanescence; the paper emphasizes the political aspects of hope as a resource for migrants to realize their agency and interact with the world.