Abstract:   A longitudinal study of 308 white-collar U.S. employees revealed that feelings of hope and gratitude increase concern for corporate social responsibility (CSR). In particular, employees with stronger hope and gratitude were found to have a greater sense of responsibility toward employee and societal issues; interestingly, employee hope and gratitude did not affect sense of responsibility toward economic and safety/quality issues. These findings offer an extension of research by Giacalone, Paul, and Jurkiewicz (2005, Journal of Business Ethics, 58, 295-305)

Abstract: Present Hope is a compelling exploration of how we think philosophically about the present. Andrew Benjamin considers examples in philosophy, architecture and poetry to illustrate crucial themes of loss, memory, tragedy, hope and modernity. The book uses the work of Walter Benjamin and Martin Heidegger to illustrate the ways the notion of hope was weaved into their philosophies. Andrew Benjamin maintains that hope is a vital part of the present, rather than an expression only of the future. Present Hope shows how Judaism and philosophy interact; how the Holocaust provides an important link between modernity and the present. Benjamin's writings on the significance of the Jewish Museum in Berlin and the poetry of Paul Celan unite toward understanding the present

Abstract: This paper assesses the extent to which the category of hope assists in preserving and redefining the vestiges of utopian thought in critical social theory. Hope has never had a systematic position among the categories of critical social theory, although it has sometimes acquired considerable prominence. It will be argued that the current philosophical and everyday interest in social hope can be traced to the limited capacity of liberal conceptions of freedom to articulate a vision of social transformation apposite to contemporary suffering and indignity. The background to these experiences is the structural changes associated with the injustices of globalisation, the mobilisation of the capitalist imaginary and the uncertainties of the risk society. The category of hope could assist in sustaining the utopianism of critical theory through conjoining normative principles with a temporal orientation. Yet, the paradoxes of the current phase of capitalist modernisation have further denuded notions of progress. Since the theological background to the category of hope constitutes a major limitation, the utopian orientation of critique is clarified in relation to the antinomies of the turn to social hope and the potential of Habermas' discourse theory of democracy, law and morality. Despite Castoriadis' profound critique of the category of hope, its present usage in social analyses will be seen to have affinities with Honneth's conception of the struggle for recognition

Abstract: Objects of Hope brings ranging scholarship and refreshing candor to bear on the knotty issue of what can and cannot be achieved in the course of psychoanalytic therapy. It will be valued not only as an exemplary exercise in comparative psychoanaly

Abstract: In a memorable scene from the movie The Graduate , Dustin Hoffman’s parents throw him a party to celebrate his graduation from college. The parents’ friends are all there congratulating him and offering advice. What should Hoffman do with his life? One particularly solicitous guest is eager to set him straight. He takes Hoffman aside and utters a single word-- plastics!

Abstract: This article attempts to respond to Simon Critchley's claim in a recent debate with Richard Rorty, that the latter, by not fully recognizing its indebtedness to Levinas, misunderstands the political import of the work of Jacques Derrida. I maintain, pace Critchley, that trying to push the Derrida-Levinas connection too far will not only further compound Rorty's view of Derrida as a thinker devoid of political efficacy, but that it will moreover serve to obscure the significant differences which exist between Levinas and Derrida - differences which cannot be overlooked in any serious discussion of the two thinkers in question. In the second half, I try to convince Critchley that what separates Derrida from Levinas is precisely what hooks him up with Rorty at a political level. Both, I argue, are committed to a civic religion of social hope. In so doing, I try to convince Rorty that his caricature of Derrida as a private writer without political consequence, ought now to be seriously reconsidered. Key Words: community • Critchley • democracy • Derrida • ethics • justice • law • Levinas • politics • religion • Rorty • sentiment • singularity • social hope

Abstract: The standard foil for recent theories of hope is the belief-desire analysis advocated by Hobbes, Day, Downie, and others. According to this analysis, to hope for S is no more and no less than to desire S while believing S is possible but not certain. Opponents of the belief-desire analysis argue that it fails to capture one or another distinctive feature or function of hope: that hope helps one resist the temptation to despair;2 that hope engages the sophisticated capacities of human agency, such as planning;3 or that hope involves the imagination in ways desire need not.4 Here, I focus on the role of imagination in hope, and discuss its implications for hope’s relation to practical commitment or end-setting

Abstract: The students and colleagues of Roderick Chisholm admired and respected Chisholm. Many were filled not only with admiration, but with affection and gratitude for Chisholm throughout the time we knew him. Even now that he is dead, we continue to wish him well. Under the circumstances, many of us probably think that that wish amounts to no more than this: we hope that things went well for him when he lived; we hope that he had a good life

Abstract: The article seeks to consider the relationship between hope and utopianism by looking at the ancient Greek myth of Pandora's Box, with its enigmatic figure of hope. It begins by considering Hesiod's influential formulation of the myth, before examining a range of modern interpretations in which diverse conceptions of hope are to be found. Using the work of Spinoza, Hume and Day an alternative conception of hope is proposed that conjoins hope with fear. This is followed by an exploration of the utopian, using this time another figure associated with the myth, Prometheus. An attempt is then made to differentiate the frequently conflated concepts of hope and the utopian. Finally, in the spirit of recent post-secularism, the two concepts are brought to bear on the nature of religion

Abstract: Hope is a precious resource. But, deluded, not based on a sober appraisal of the relevant realities, hope can also be lethal. One kind of hope is utopian hope. It does not exhaust what social hope is, or should be, about. The hope of remedying the most terrible injustices makes an urgent call on our attention. The world has travelled some way from the time when tyrannical governments could act with impunity in dealing with those under their jurisdiction. But it has not travelled far enough. There remain a number of deficits in the system of international law: "thresholds of inhumanity"

Abstract: Research on positive psychology demonstrates that specific individual dispositions are associated with more desirable outcomes. The relationship of positive psychological constructs, however, has not been applied to the areas of business ethics and social responsibility. Using four constructs in two independent studies (hope and gratitude in Study 1, spirituality and generativity in Study 2), the relationship of these constructs to sensitivity to corporate social performance (CSCSP) were assessed. Results indicate that all four constructs significantly predicted CSCSP, though only hope and gratitude interacted to impact CSCSP. Discussion focuses upon these findings, limitations of the study, and future avenues for research

Abstract: In this uplifting book, David Halpin suggests ways of putting the hope back into education, exploring the value of and need for utopian thinking in discussions of the purpose of education and school policy

Abstract: Introduction -- Defining hope for Ricoeur -- Hope as a capacity of expectation for the powers of thinking, doing, and feeling : fallible man -- The contribution of time and narrative to hope -- Hope is active, working towards a future good for self and others -- Oneself as another and conditions for the possibility of hope -- Ricoeur's symbolism of evil as an outline for the symbolism of good and the conditions for the possibility of hope -- Religion, atheism, hope -- The worlds of Ricoeur's texts.

Abstract: Introduction: What pragmatism does -- Transitionalism, meliorism, and cultural criticism -- Transitionalism in the pragmatist tradition -- Three waves of pragmatism -- Knowledge as transitioning -- Ethics as perfecting -- Politics as progressing -- Critical inquiry as genealogical pragmatism.

Abstract: After this, nothing happened -- Ethics at the horizon -- Critique of abysmal reasoning.

Abstract: The ultimate survival or annihilation of each one of us is in question. Will my death be the end of me completely, or shall I survive it in some way? No one knows the answers to these questions, and many philosophers since Kant have contended that the answers are inherently unknowable. If this is so, the supreme challenge that faces us is to live in a way that permanently acknowledges and confronts this ignorance, not seeking to finesse it by pretending to ourselves that we really do know, or by embracing a faith, or by evading thinking about it. This, easy to say, is very hard to do

Abstract: All rights reserved no part of this book may be reproduced in any form without permission in writing from the publisher, except by a reviewer who wishes to...

Abstract: It is a commonplace in both the popular imagination and the philosophical literature that hope has a special kind of motivational force. This commonplace underwrites the conviction that hope alone is capable of bolstering us in despairinducing circumstances, as well as the strategy of appealing to hope in the political realm. In section 1, I argue that, to the contrary, hope’s motivational essence is not special or unique—it is simply that of an endorsed desire. The commonplace is not entirely mistaken, however, because standard ways of expressing hope do have motivational influence that is different in kind from that of desire. In sections 2 through 4, I examine one of these ways of expressing hope, fantasizing, and argue that fantasies can present us with reasons to modify our goals and projects in multiple ways

Abstract: How do we encourage patients to be hopeful without exploiting their hope? A medical researcher or a pharmaceutical company can take unfair advantage of someone's hope by much subtler means than simply giving misinformation. Hope shapes deliberation, and therefore can make deliberation better or worse, by the deliberator's own standards of deliberation

Abstract: The standard foil for recent theories of hope is the belief-desire analysis advocated by Hobbes, Day, Downie, and others. According to this analysis, to hope for S is no more and no less than to desire S while believing S is possible but not certain. Opponents of the belief-desire analysis argue that it fails to capture one or another distinctive feature or function of hope: that hope helps one resist the temptation to despair;2 that hope engages the sophisticated capacities of human agency, such as planning;3 or that hope involves the imagination in ways desire need not.4 Here, I focus on the role of imagination in hope, and discuss its implications for hope’s relation to practical commitment or end-setting

Abstract: Hesiod wrote of Pandora: Ere this the tribes of men lived on earth remote and free from ills and hard toil and heavy sickness. But the woman took off the great lid of the cask with her hands and scattered all these and her thought caused sorrow and mischief to men. Only Hope remained there in an unbreakable home under the lid of the great cask, and did not fly out; for ere that, the lid of the cask stopped her. But the rest, countless plagues, wander amongst men; for earth is full of evils and the sea is full. Of themselves diseases come upon men continually by day and by night, bringing mischief to mortals silently. (Works and Days) Hope enters the scene in company of disease, and it is unclear from Hesiod’s account whether hope is just one of many evils, or something added in a moment of mercy to help us endure “ills and hard toil and heavy labor.” I offer an account of hope grounded in an examination of how it functions in the medical care and research settings. I argue that hope is a stance taken toward our desires and aims in light of uncertainty and limited control. As such, it is deeply connected to well-functioning human agency and a key factor in our ability to endure hardship and to work our way in a world we have limited ability to shape. Yet I also argue that hope is not without hazard. Hope makes us vulnerable to harms from within in the form of attentional deficits and from without in the form of exploitation by those perceived to control the object of hope. In short, hope is a good, but a good with dangers. I conclude by addressing how medical professionals can take both of these aspects into account when responding to hopeful patients and research subjects

Abstract: I assess a series of arguments intended to show that 'ought' implies 'can'. Two are rooted in uses of 'ought' in contexts of deliberation and command. A third draws on the distinctive resources of deontic logic. I show that, in each case, the arguments leave scope for forms of infinite moral consciousness—forms of moral consciousness in which a moral obligation retains its authority even in the face of the conviction that the obligation is impossible to fulfil. In this respect the paper sides with Martin Luther against Erasmus and Kant

Abstract: Many people believe hope’s most important function is to bolster us in despairinducing circumstances. A related but less dramatic view is that instilling or reinforcing hope for a state of affairs is a good way to get people to act to promote that state of affairs. I propose that we conceive of hope as, most paradigmatically, the expression of desire in imagination. I then trace through the implications of this conception for, first, how hope influences motivation and, second, what forms of hope are rational

Abstract: : 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

Abstract: Philosophers and social scientists have focussed a great deal of attention on our human capacity to trust, but relatively little on the capacity to hope. This is a significant oversight, as hope and trust are importantly interconnected. This paper argues that, even though trust can and does feed our hopes, it is our empowering capacity to hope that significantly underwrites—and makes rational—our capacity to trust

Abstract: Both traditional accounts of hope and some of their recent critics analyze hope exclusively in terms of attitudes that a hoper bears towards a hoped-for prospect, such as desire and probability assignment. I argue that all of these accounts misidentify cases of despair as cases of hope, and so misconstrue the nature of hope. I show that a more satisfactory view is arrived at by noticing that in addition to the aforementioned attitudes, hope involves a characteristic attitude towards an external factor, on whose operation the hoper takes the prospect's realization to depend causally

Abstract: Verbs such as know, believe, hope, fear, regret and desire are commonly taken to express an attitude that one may bear towards a proposition and are therefore called verbs of propositional attitude. Thus in (1) below the agent Cathy is reported to have a certain attitude

Abstract: In this article I argue that hope is rightly numbered by Hesiod among the evils, as hope cannot be separated from an awareness of the inadequacy of one's current state. Political hope for democrats in particular is tied to the awareness that we have not yet realized ourselves, that, to paraphrase Pindar, we have not yet become who we are. I argue that, although Rorty comes close to articulating this in his book Achieving Our Country, his emphasis on pride ultimately obscures more than it reveals. I conclude that Thoreau's anguished reflection in Walden on the failures of his fellow citizens is a better place to look for instruction on the question of political hope

Abstract: The attempt to connect philosophy and social hope has been one of the key distinguishing features of critical theory as a tradition of enquiry. This connection has been questioned forcefully from the perspective of a post-philosophical pragmatism, as articulated by Rorty. In this article I consider two strategies that have been adopted by critical theorists in seeking to reject Affection Rorty's suggestion that we should abandon the attempt to ground social hope in philosophical reason. We consider argumentative strategies of the philosophical anthropologist and of the rational proceduralist. Once the exchanges between Rorty and these two strands of critical theory have been reconstructed and assessed, an alternative perspective emerges. It is argued that philosophical reasoning best helps to sustain social hope in a rapidly changing world when we consider it in terms of the practice of democratic criticism

Abstract: For many religious people there is a problem of doubting various creedal statements contained in their religions. Often propositional beliefs are looked upon as a necessary, though not sufficient, condition, for salvation. This causes great anxiety in doubters and raises the question of the importance of belief in religion and in life in general. It is a question that has been neglected in philosophy of religion and Christian theology. In this paper I shall explore the question of the importance of belief as a religious attitude and suggest that there is at least one other attitude which may be adequate for religious faith even in the absence of belief, that attitude being hope. I shall develop a concept of faith as hope as an alternative to the usual notion that makes prepositional belief that God exists a necessary condition for faith, as Plantinga implies in the quotation above. For simplicity’s sake I shall concentrate on the most important proposition in Western religious creeds, that which states that God exists (defined broadly as a benevolent, supreme Being, who is responsible for the creation of the universe), but the analysis could be applied mutatis mutandis to many other important propositions in religion (e.g., the Incarnation and the doctrine of the Trinity)

Abstract: A multilevel view of social change is presented in which socially responsible organizations, society, and high-hope individuals interact in support of hopefulness – thereby leveling the playing field. Suggestions are made about future research and the roles of organizations and society in eliciting hope in organizational and societal cultures

Abstract: Patrick Shade makes a strong argument for the necessity of hope in a cynical world that too often rejects it as foolish. While most accounts of hope situate it in a theological context, Shade presents a theory rooted in the pragmatic thought of such American philosophers as C. S. Peirce, William James, and John Dewey

Abstract: The paper contrasts two approaches to the analysis of hope: one that takes its departure from a view broadly shared by Hobbes, Locke and Hume, another that fits better with Aquinas's definition of hope. The former relies heavily on a sharp distinction between the cognitive and conative aspects of hope. It is argued that while this approach provides a valuable source of insights, its focus is too narrow and it rests on a problematic rationalistic psychology. The argument is supported by a discussion of hope understood as a stance and by a consideration of the phenomenological contrast between expectation and anticipation. The paper concludes with some reflections on the relation between hope and illusion and the idea of responsible hope

Abstract: In the first part of the paper I consider the relative neglect of hope in the tradition of critical theory. I attribute this neglect to a low estimation of the cognitive, aesthetic, and moral value of hope, and to the strong—but, I argue, contingent—association that holds between hope and religion. I then distinguish three strategies for thinking about the justification of social hope; one which appeals to a notion of unfulfilled or frustrated natural human capacities, another which invokes a providential order, and a third which questions the very appropriateness of justification, turning instead to a notion of ungroundable hope. Different senses of ungroundable hope are distinguished and by way of conclusion I briefly consider their relevance for the project of critique today

Abstract: The article considers how Richard Rorty's writings on religion dovetail with his views on the philosophical significance of hope. It begins with a reconstruction of the central features of Rorty's philosophy of religion, including its critique of theism and its attempt to rehabilitate religion within a pragmatist philosophical framework. It then presents some criticisms of Rorty's proposal. It is argued first that Rorty's "redescription" of the fulfilment of the religious impulse is so radical that it is hard to see what remains of its specifically religious content. This casts doubt on Rorty's claim to have made pragmatism and religion compatible. The article then offers an analysis of Rorty's key notion of "unjustifiable hope". Different senses of unjustifiable hope are distinguished, in the course of which a tension between the "romantic" and "utilitarian" aspects of Rorty's pragmatist philosophy of religion comes into view

Abstract: In this paper, I investigate the experience of hope by focusing on experiences that seem to rival hope, namely, disappointment, desperation, panic, hopelessness, and despair. I explore these issues phenomenologically by examining five kinds of experiences that counter hope (or in some instances, seem to do so): first, by noting the cases in which hope simply is not operative, then by treating the significance of both desperation and pessimism, next by examining the experience of hopelessness, and finally, by treating the experience of despair. Here despair is shown to constitute the most profound challenge to hope among these experiences and to be foundational for the others, even though it is disclosed ultimately as founded in hope

Abstract: Perceptive, passionate, and often controversial, Raymond Tallis's latest debunking of Kulturkritik delves into a host of ethical and philosophical issues central to contemporary thought, raising questions we cannot afford to ignore. After reading Enemies of Hope , those minded to misrepresent mankind in ways that are almost routine among humanist intellectuals may be inclined to think twice. By clearing away the "hysterical humanism" of the present century this book frees us to start thinking constructively about the way forward for humanity in the next

Abstract: Environmental changes can bear upon the environmental virtues, having effects not only on the conditions of their application but also altering the concepts themselves. I argue that impending radical changes in global climate will likely precipitate significant changes in the dominate world culture of consumerism and then consider how these changes could alter the moral landscape, particularly culturally thick conceptions of the environmental virtues. According to Jonathan Lear, as the last principal chief of the Crow Nation, Plenty Coups exhibited the virtue of “radical hope,” a novel form of courage appropriate to a culture in crisis. I explore what radical hope may look like today, arguing how it should broadly affect our environmental character and that a framework for future environmental virtues will involve a diminished place for valuing naturalness as autonomy from human interference

Abstract: Despite the familiarity of hope in human experience, it is a phenomenon infrequently considered from a philosophical point of view. This book charts the centrality of hope in thought and action from first, second and third person perspectives. From everyday situations to extreme circumstances of trail and endings in life, the contours of hope are given a phenomenological description and subjected to conceptual analysis. This consistently secular account of hope sheds a different light on questions of agency and meaning

Abstract: How is hope to be found amid the ethical and political dilemmas of modern life? Writer and philosopher Mary Zournazi brought her questions to some of the most thoughtful intellectuals at work today. She discusses "joyful revolt" with Julia Kristeva, the idea of "the rest of the world" with Gayatri Spivak, the "art of living" with Michel Serres, the "carnival of the senses" with Michael Taussig, the relation of hope to passion and to politics with Chantal Mouffe and Ernesto Laclau. A dozen stimulating minds weigh in with their visions of a better social and political order. The result is a collaboration - of writing, of thinking, and of politics - that demonstrates more clearly than any single-authored project could how ideas encountering one another can produce the vision needed for social change