In this 1989 book Rorty argues that thinkers such as Nietzsche, Freud, and Wittgenstein have enabled societies to see themselves as historical contingencies, rather than as expressions of underlying, ahistorical human nature or as realizations of suprahistorical goals. This ironic perspective on the human condition is valuable on a private level, although it cannot advance the social or political goals of liberalism. In fact Rorty believes that it is literature not philosophy that can do this, by promoting a genuine sense (...) of human solidarity. A truly liberal culture, acutely aware of its own historical contingency, would fuse the private, individual freedom of the ironic, philosophical perspective with the public project of human solidarity as it is engendered through the insights and sensibilities of great writers. The book has a characteristically wide range of reference from philosophy through social theory to literary criticism. It confirms Rorty's status as a uniquely subtle theorist, whose writing will prove absorbing to academic and nonacademic readers alike. (shrink)

Moral Repair examines the ethics and moral psychology of responses to wrongdoing. Explaining the emotional bonds and normative expectations that keep human beings responsive to moral standards and responsible to each other, Margaret Urban Walker uses realistic examples of both personal betrayal and political violence to analyze how moral bonds are damaged by serious wrongs and what must be done to repair the damage. Focusing on victims of wrong, their right to validation, and their sense of justice, Walker presents a (...) unified and detailed philosophical account of hope, trust, resentment, forgiveness, and making amends - the emotions and practices that sustain moral relations. Moral Repair joins a multidisciplinary literature concerned with transitional and restorative justice, reparations, and restoring individual dignity and mutual trust in the wake of serious wrongs. (shrink)

Philosophers of religion are often caught up with the epistemic justification of their religious beliefs, rather than the qualities of the religious life that make it valuable. Mark Bernier argues theory of hope, which involves the distinction between mundane and authentic hope, and makes three principal claims. Firstly, while despair involves the absence of hope, a rejection of oneself, and a turn away from one's relation to God, despair is fundamentally an unwillingness to hope. This unwillingness is directed toward authentic (...) hope, conceived of by Kierkegaard as an expectation for the possibility of the good. Secondly, hope is not simply an ancillary activity of the self; rather, the task of becoming a self is essentially constituted by hope. Thus, when in despair one is unwilling to hope, one is in fact rejecting one's task of becoming a self. Thirdly, faith stands in opposition to despair precisely because it is a willingness to hope. An essential role of faith is to secure the ground for hope, and in this way faith secures the ground for the self. In short, authentic hope is not merely a fringe element, but is essential to Kierkegaard's project of the self. (shrink)

What exactly is hope and how does it influence our decisions? In How We Hope, Adrienne Martin presents a novel account of hope, the motivational resources it presupposes, and its function in our practical lives. She contends that hoping for an outcome means treating certain feelings, plans, and imaginings as justified, and that hope thereby involves sophisticated reflective and conceptual capacities. Martin develops this original perspective on hope--what she calls the "incorporation analysis"--in contrast to the two dominant philosophical conceptions of (...) hope: the orthodox definition, where hoping for an outcome is simply desiring it while thinking it possible, and agent-centered views, where hoping for an outcome is setting oneself to pursue it. In exploring how hope influences our decisions, she establishes that it is not always a positive motivational force and can render us complacent. She also examines the relationship between hope and faith, both religious and secular, and identifies a previously unnoted form of hope: normative or interpersonal hope. When we place normative hope in people, we relate to them as responsible agents and aspire for them to overcome challenges arising from situation or character. Demonstrating that hope merits rigorous philosophical investigation, both in its own right and in virtue of what it reveals about the nature of human emotion and motivation, How We Hope offers an original, sustained look at a largely neglected topic in philosophy. (shrink)

We criticize attempts to define hope in terms of other psychological states and argue that hope is a primitive mental state whose nature can be illuminated by specifying key aspects of its functional profile.

Hope is a ubiquitous feature of human experience, but there has been relatively little scholarship within contemporary analytic philosophy devoted to the systematic analysis of its nature and value. In the last decade, however, there has been a resurgence of interest in the study of hope and, in particular, its role in human agency. This scholarly attention reflects an ambivalence about hope's effects. While the possession of hope can have salutary consequences, it can also make the agent vulnerable to certain (...) kinds of personal risk. The pervasiveness of hope is not a sign of its quality; only a well-tuned hope can be a virtue. Recently, Nancy Snow has argued that hope can be an intellectual virtue. Framing her account as a contribution to regulative epistemology, she contends that the intellectual virtue of hope can (i) motivate the pursuit of important epistemic ends, (ii) create dispositions that enable the successful pursuit of these aims, and (iii) generate a method for enduring intellectual projects. In this paper, I provide a critical appraisal of Snow's account of hope as an intellectual virtue. One important implication of this critique is that hope can function as an intellectual virtue only to the extent that it has benefitted from the correcting and perfecting influence of other cognitive excellences. (shrink)

This paper considers Kant's views on how it can be rational to hope for God's assistance in becoming morally good. If I am fully responsible for making myself good and can make myself good, then my moral condition depends entirely on me. However, if my moral condition depends entirely on me, then it cannot depend on God, and it is therefore impossible for God to provide me with any assistance. But if it is impossible for God to provide me with (...) any assistance, it is irrational for me to hope for such assistance. I address this conundrum by providing an analysis of one necessary condition of rational hope: hope is rational only if the subject is not in a position to be certain that p is really impossible. I then offer several different strategies on which it might be rational to hope that God provides moral assistance, with the most radical of these strategies suggesting that, given our ignorance of the laws of the intelligible world, for all human beings know it is metaphysically possible that God perform a noumenal miracle on their moral character. -/- . (shrink)

This article deals with hope – and its importance – by analysing the little-known analysis of hope found in Kierkegaard. Kierkegaard present hope as essential to moral agency, arguingthat hope should never be given up, even if it is not supported by experience. This articlegives an interpretation of the strong claims about the necessity of hope found in Kierkegaardwhich tries to reconstruct some of Kierkegaard’s central claims, arguing that Kierkegaard can be used to sketch a distinction between justified and unjustified (...) hope. (shrink)

This paper addresses the phenomenology of hopelessness. I distinguish two broad kinds of predicament that are easily confused: ‘loss of hopes’ and ‘loss of hope’. I argue that not all hope can be characterised as an intentional state of the form ‘I hope that p’. It is possible to lose all hopes of that kind and yet retain another kind of hope. The hope that remains is not an intentional state or a non-intentional bodily feeling. Rather, it is a ‘pre-intentional’ (...) orientation or ‘existential feeling’, by which I mean something in the context of which certain kinds of intentional state, including intentional hope, are intelligible. I go on to discuss severe depression, lack of aspiration, demoralisation and loss of trust in the world, in order to distinguish some qualitatively different forms that loss of hope can take. (shrink)

This is the first comprehensive account of Kant’s cosmopolitanism, highlighting its moral, political, legal, economic, cultural, and psychological aspects. Contrasting Kant’s views with those of his German contemporaries, and relating them to current debates, Pauline Kleingeld sheds new light on texts that have been hitherto neglected or underestimated. In clear and carefully argued discussions, she shows that Kant’s philosophical cosmopolitanism underwent a radical transformation in the mid 1790s and that the resulting theory is philosophically stronger than is usually thought. Using (...) the work of figures such as Fichte, Cloots, Forster, Hegewisch, Wieland, and Novalis, Kleingeld analyzes Kant’s arguments regarding the relationship between cosmopolitanism and patriotism, the importance of states, the ideal of an international federation, cultural pluralism, race, global economic justice, and the psychological feasibility of the cosmopolitan ideal. In doing so, she reveals a broad spectrum of positions in cosmopolitan theory that are relevant to current discussions of cosmopolitanism. -/- TABLE OF CONTENTS: Acknowledgments; Abbreviations; Introduction; 1. World citizens in their own country: Wieland and Kant on moral cosmopolitanism and patriotism; 2. Universal republic of world citizens or international federation?: Cloots and Kant on global peace; 3. Global hospitality: Kant's concept of cosmopolitan right; 4. Hierarchy or diversity?: Forster and Kant on race, culture, and cosmopolitanism; 5. International trade and justice: Hegewisch and Kant on cosmopolitanism and globalization; 6. Cosmopolitanism and feeling: Novalis and Kant on the development of a universal human community; 7. Kant's cosmopolitanism and current philosophical debates; Bibliography; Index. (shrink)

This edition includes new essays by philosopher Michael Williams and literary scholar David Bromwich, as well as Rorty's previously unpublished essay "The ...

In this paper I argue that hope is best understood as a compound psychological state. When we take hope according to the details of this account, we are in a good position to understand why it is a political virtue of persons. I also argue that securing the institutional bases of hope is a virtue of state institutions, particularly in states in transition from severe injustice. And, finally, when the bases are secure, a person who fails to hope for the (...) political future is in that regard prima facie blameworthy. (shrink)

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

In these eloquent essays, articles and lectures, Rorty gives a stimulating summary of his central philosophical beliefs and how they relate to his political ...

Few reference works in philosophy have articles on hope. Few also are systematic or large-scale philosophical studies of hope. Hope is admitted to be important in people's lives, but as a topic for study, hope has largely been left to psychologists and theologians. For the most part philosophers treat hope en passant. My aim is to outline a general theory of hope, to explore its structure, forms, goals, reasonableness, and implications, and to trace the implications of such a theory for (...) atheism or theism. What has been written is quite disparate. Some see hope in an individualistic, often existential, way, and some in a social and political way. Hope is proposed by some as essentially atheistic, and by others as incomprehensible outside of one or another kind of theism. Is it possible to think consistently and at the same time comprehensively about the phenomenon of human hoping? Or is it several phenomena? How could there be such diverse understandings of so central a human experience? On what rational basis could people differ over whether hope is linked to God? What I offer here is a systematic analysis, but one worked out in dialogue with Ernst Bloch, Immanuel Kant, and Gabriel Marcel. Ernst Bloch of course was a Marxist and officially an atheist, Gabriel Marcel a Christian theist, and Immanuel Kant was a theist, but not in a conventional way. (shrink)

This paper explores the concept of hope in Aristotle’s philosophy. First, I note that Aristotle contrasts hopefulness with the virtue of courage, although hopefulness can be a source of courage in some contexts, because hopefulness can create confidence. Next, I examine hope in relation to fear, defending Aristotle’s claim that without hope we cannot fear, and suggesting that hope, as a foundation for both fear and confidence, is a fundamental requirement for deliberation. Finally, I look at the hopefulness that underlies (...) Aristotle’s virtue of high-mindedness, concluding that hopefulness is a foundation for self-confidence and ethical self-improvement. (shrink)

Most elpistologists now agree that hope for a specific outcome involves more than just desire plus the presupposition that the outcome is possible. This paper argues that the additional element of hope is a disposition to focus on the desired outcome in a certain way. I first survey the debate about the nature of hope in the recent literature, offer objections to some important competing accounts, and describe and defend the view that hope involves a kind of focus or attention. (...) I then suggest that this account makes sense of the intuitive thought that there are moral and pragmatic norms on hope that go beyond the norms on desires and modal presuppositions. I conclude by considering some key questions. (shrink)

Benedict de Spinoza is one of the most controversial and enigmatic thinkers in the history of philosophy. His greatest work, Ethics (1677), developed a comprehensive philosophical system and argued that God and Nature are identical. His scandalous Theological-Political Treatise (1670) provoked outrage during his lifetime due to its biblical criticism, anticlericalism, and defense of the freedom to philosophize. Together, these works earned Spinoza a reputation as a singularly radical thinker. -/- In this book, Steinberg and Viljanen offer a concise and (...) up-to-date account of Spinoza’s thought and its philosophical legacy. They explore the full range of Spinoza’s ideas, from politics and theology to ontology and epistemology. Drawing broadly on Spinoza’s impressive oeuvre, they have crafted a lucid introduction for readers unfamiliar with this important philosopher, as well as a nuanced and enlightening study for more experienced readers. (shrink)

Hope is often seen as at once valuable and dangerous: it can fuel our motivation in the face of challenges, but can also distract us from reality and lead us to irrationality. How can we learn to “hope well,” and what does “hoping well” involve? Contemporary philosophers disagree on such normative questions about hope and also on how to define hope as a mental state. This article explores recent philosophical debates surrounding the concept of hope and the norms governing hope. (...) It also underlies hope's significance for the philosophy of emotion and the ethics of interpersonal relations. (shrink)

A key to modern studies of 18th century Western philosophy, the Treatise considers numerous classic philosophical issues, including causation, existence, freedom and necessity and morality. This abridged edition has an introduction which explain's Hume's thought and places it in the context of its times.

This chapter aims to illuminate ways in which hope was significant in the philosophy of classical Greece. Although ancient Greek philosophies contain few dedicated and systematic expositions on the nature of hope, they nevertheless include important remarks relating hope to the good life, to reason and deliberation, and to psychological phenomena such as memory, imagination, fear, motivation, and pleasure. After an introductory discussion of Hesiod and Heraclitus, the chapter focuses on Plato and Aristotle. Consideration is given both to Plato’s direct (...) comments on hope and to the narrative contexts of his dialogues, with analysis of Plato’s positive and negative representations of hope, hope’s relationship to reason, and Plato’s more psychological approach in the Philebus, where hope finds a place among memory, recollection, pleasure, and pain. The chapter then reviews Aristotle’s discussions of confidence, hope, and courage, observing that although Aristotle does not mention hope as a virtue, he does note its importance to human agency and deliberation and as a foundation for the further development of virtue. The chapter concludes that discussions surrounding hope in ancient Greek philosophy are rich and challenging and can serve as a lively stimulus to further exploration of the concept of hope. (shrink)

There has been a considerable amount of research concerning Kantian hope, but focused on the perspective of Kant’s moral and religious philosophy. In this essay, I will present the Kantian theory of theoretical hope, as found in the first Critique. My argument first establishes that there is such a thing as Kantian theoretical hope. And the second part of the argument defines Kantian theoretical hope as a priori, necessary, and universal within the use of reason and understanding, or, in Kantian (...) terms, as a transcendental concept. (shrink)

The philosophy of hope centers on two interlocking sets of questions. The first concerns the nature of hope. Specific questions here include how to analyze hope, how hope motivates us, and whether there is only one type of hope. The second set concerns the value of hope. Key questions here include whether and when it is good to hope and whether there is a virtue of hope. Philosophers of hope tend to proceed from the first set of questions to the (...) second. This is a natural approach, for one might expect that you must develop a basic understanding of what hope is before you can determine its value. The structure of this chapter thus follows this approach. But readers should not be misled: there is in fact a good deal of feedback between the two sets of questions. A theory of hope is more plausible to the extent that it fits well with plausible ideas about the value of hope. So the movement from hope’s nature to its value is one of emphasis rather than a strict, step-wise process. (shrink)

This paper asks whether there is a moral virtue of hope, and if so, what it is. The enterprise is motivated by a historical asymmetry, namely that while Christian thinkers have long classed hope as a theological virtue, it has not traditionally been classed as a moral one. But this is puzzling, for hoping well is not confined to the sphere of religion; and consequently we might expect that if the theological virtue is structurally sound, there will be a secular, (...) moral analogue. This paper proposes that there is such an analogue, and that it is closely linked to the everyday notion of “having your priorities straight,” a phenomenon which is naturally understood in terms of the attitude of hope. It turns out that the priorities model provides an abstract way of characterizing a central but underexplored virtue, one which can be developed in secular or theological ways. (shrink)

In this essay I aim to illuminate the nature of Christian hope by looking at the tradition’s answers to three philosophical questions and then comparing them to those of contemporary secular accounts. First, What are the possible objects of hope? Next, What are the psychological conditions a person must meet to have hope? Finally, What makes a hope rational and what makes it good for human life? I conclude by suggesting that the role of hope in bringing about social goods (...) (or evils) might be reconsidered in light of challenges presented by recent secular work on the social dimensions of hope. (shrink)

This chapter pursues three aims: First, I propose three different roles that hope can play in political philosophy - one instrumental, one constitutive, and the other justificatory. I then examine three major approaches to political hope, exemplified by Bloch, Rorty, and contemporary liberal authors in order to distinguish three approaches to the justificatory question. I argue that they make opposite mistakes with regard to the importance of hope. Whereas Bloch solves the problem of justification by introducing a metaphysics to support (...) hope, thereby adopting an overambitious concept of hope, Rorty and contemporary liberals assign it too small a role. Based on this discussion, I then argue for my own proposal; the view that, while ethical pluralism rules out any expectation that we can achieve more ambitious forms of community than political liberalism seems to allow, the requirements of justice may still require us to hope for the emergence of such forms of community. (shrink)

Religious dietary practices foster a sense of communal identity, certainly, but traditionally they are also regarded as pleasing to God (or the gods, or the ancestors) and spiritually beneficial. In other words, for many religious people, the effects of fasting go well beyond what is immediately observed or empirically measurable, and that is a large part of what motivates participation in the practice. The goal of this chapter is to develop that religious way of thinking into a response to a (...) motivational problem that arises from our awareness of the insensitivity of contemporary food supply chains. If someone can have faith, or at least tenacious hope, that the significance of her food choices goes well beyond what is immediately observed or empirically measurable, then she may be less demoralized by the apparent inefficacy of those choices. The chapter concludes by considering a way in which this broadly religious way of thinking might be available to secular people as well. (shrink)

According to the standard account, to hope for an outcome is to desire it and to believe that its realization is possible, though not inevitable. This account, however, faces certain difficulties: It cannot explain how people can display differing strengths in hope; it cannot distinguish hope from despair; and it cannot explain substantial hopes. This paper proposes an account of hope that can meet these deficiencies. Briefly, it argues that in addition to possessing the relevant belief–desire structure as allowed in (...) the standard account, a hopeful person must also be able to see a way in which the desired outcome can come about and to see such a way to the outcome as a genuine possibility. (shrink)

Doing Valuable Time considers the interest--and disinterest--we take in our own lives. It explores the nature of meaningful living, the attraction to the future that is lost in depression, the motivating force of hope, the role of commitments, the inevitability of boredom, and the possibilities for contentment with imperfection.

This paper addresses the question of what the attitude of hope consists in. We argue that shortcomings in recent theories of hope have methodological roots in that they proceed with little regard for the rich body of literature on the emotions. Taking insights from work in the philosophy of emotions, we argue that hope involves a kind of normative perception. We then develop a strategy for determining the content of this perception, arguing that hope is a perception of practical reasons. (...) Our proposal stands in contrast with familiar views on which hope is fundamentally about the good. We conclude by considering the increasingly popular idea that some hopes are non-intentional and thus, by implication, non-perceptual. We reply by arguing that our perceptual theory plausibly generalizes to these instances of hope. (shrink)

Hope, in its propositional construction "I hope that p," is compatible with a stated chance for the speaker that not-p. On fallibilist construals of knowledge, knowledge is compatible with a chance of being wrong, such that one can know that p even though there is an epistemic chance for one that not-p. But self-ascriptions of propositional hope that p seem to be incompatible, in some sense, with self-ascriptions of knowing whether p. Data from conjoining hope self-ascription with outright assertions, with (...) first- and third-person knowledge ascriptions, and with factive predicates suggest a problem: when combined with a plausible principle on the rationality of hope, they suggest that fallibilism is false. By contrast, the infallibilist about knowledge can straightforwardly explain why knowledge would be incompatible with hope, and can offer a simple and unified explanation of all the linguistic data introduced here. This suggests that fallibilists bear an explanatory burden which has been hitherto overlooked. (shrink)

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. (shrink)

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. (shrink)

In a virtuoso display of erudition, thoughtfulness and humour, Terry Eagleton teases apart the concept of hope as it has been conceptualised over six millennia, from ancient Greece to today. He distinguishes hope from simple optimism, cheeriness, desire, idealism or adherence to the doctrine of Progress, bringing into focus a standpoint that requires reflection and commitment, arises from clear-sighted rationality, can be cultivated by practice and self-discipline, and which acknowledges but refuses to capitulate to the realities of failure and defeat. (...) Authentic hope is indubitably tragic, yet Eagleton also argues for its radical implications as ‘a species of permanent revolution, whose enemy is as much political complacency as metaphysical despair’. It is a means of facing the future without devaluing the moment or obviating the past. Traversing centuries of thought about the many modes of hoping – from Ernst Bloch’s monumental work through the Stoics, Aquinas, Marx and Kierkegaard, among others – this penetrating book throws new light on religious faith and political ideology as well as issues such as the problem of evil, the role of language and the meaning of the past. Hope Without Optimism is a brilliantly engaged, impassioned chronicle of human belief and desire in an increasingly uncertain world. (shrink)

Immanuel Kant was one of the leading lights of 18th-century philosophy; his work provided the foundations for later revolutionary thinkers such as Hegel and Marx. This work contains the keystone of his critical philosophy - the basis of human knowledge and truth.

Pragmatism -- From The meaning of truth -- From Psychology, briefer course -- From The will to believe and other essays in popular philosophy -- From Talks to teachers on psychology, and to students on some of life's ideals -- Address at the centenary of Ralph Waldo Emerson -- A world of pure experience -- Is radical empiricism solipsistic?

This book explores the nature, value, and role of hope in human life under conditions of oppression. Oppression is often a threat and damage to hope, yet many members of oppressed groups, including prominent activists pursuing a more just world, find hope valuable and even essential to their personal and political lives. This book offers a unique evaluative framework for hope that captures the intrinsic value of hope for many of us, the rationality and morality of hope, and ultimately how (...) we can hope well in the non-ideal world we share. It develops an account of the relationship between hope and anger about oppression and argues that anger tends to be accompanied by hopes for repair. When people’s hopes for repair are not realized, as is often the case for those who are oppressed, anger can evolve into bitterness: a form of unresolved anger involving a loss of hope that injustice will be sufficiently acknowledged and addressed. But even when all hope might seem lost or out of reach, faith can enable resilience in the face of oppression. Spiritual faith, faith in humanity, and moral faith are part of what motivates people to join in solidarity against injustice, through which hope can be recovered collectively. Joining with others who share one’s experiences or commitments for a better world, and uniting with them in collective action, can restore and strengthen hope for the future when hope might otherwise be lost. (shrink)

This journal recently published a special issue on Kant, evil, moral perfection and education. The essays included in the special issue discussed the vulnerably and imperfection of human be...

John Rawls, among others, has argued that one of aims political philosophy is that it provides reasonable hope in the possibility of justice in the future. But what makes hope reasonable? What sorts of theories of justice are best suited to foster reasonable hope in us? To answer these questions, this paper investigates Rawls’s conception of reasonable hope and the kinds of unreasonableness Rawls sought to guard against with his account of a realistic utopia. Rawls's idea of reasonable hope goes (...) beyond the weaker kind of “reconciliation” put forward by Rousseau’s account of a conjectural history that sketches a picture of how we could have developed into the kind of people and the kind of society where justice is possible. It is one thing to believe, with Rousseau, that our deep natures are not incompatible with the possibility of a just society. It is something further to harbor any hope for this in the future. I argue that this temporal aspect, which is built into what Kant and Rawls mean by reasonable hope, is useful approach to the practice of political philosophy. An approach that takes the need for reasonable hope seriously is one that moves political theorizing from a more passive framework of theoretical imagination toward a more active one that entails political anticipation. (shrink)

The only complete edition in English of Baruch Spinoza's works, this volume features Samuel Shirley’s preeminent translations, distinguished at once by the lucidity and fluency with which they convey the flavor and meaning of Spinoza’s original texts. Michael L. Morgan provides a general introduction that places Spinoza in Western philosophy and culture and sketches the philosophical, scientific, religious, moral and political dimensions of Spinoza’s thought. Morgan’s brief introductions to each work give a succinct historical, biographical, and philosophical overview. A chronology (...) and index are included. (shrink)

My main aim in this paper is to specify conditions that distinguish rational, or justified, hope from irrational, or unjustified hope. I begin by giving a brief characterization of hope and then turn to offering some criteria of rational hope. On my view both theoretical and practical norms are significant when assessing hope’s rationality. While others have recognized that there are theoretical and practical components to the state itself, when it comes to assessing its rationality, depending on the account, only (...) one of these dimensions matters. Either hope’s rationality is taken to be entirely derivative on the rationality of some belief that the hope entails, or the focus is entirely on the practical dimensions. If we take seriously the idea that both kinds of norms are at play, an account which treats these both as salient and as intertwining in important ways is preferable. I argue that as the practical importance of hope increases, the demand for the level of evidential support lessens and as the stakes get lower, the evidence for the likeliness of the hoped-for outcome coming to be must go up for the hope to be rational. This is so because a hope is rational insofar as it contributes to agential flourishing, but the different dimensions of hope each pick out different aspects of agency; to hope well requires agential competence in both the epistemic and practical realms. (shrink)

There is a growing consensus among philosophers that hope is a moral virtue: the virtuously hopeful person experiences the right amount of hope for the right things. This moralization of hope presents us with a puzzle. The historical consensus is that hope is a passion and hope is a theological virtue, not a moral virtue. Thomas Aquinas, the philosopher who wrote most extensively on hope, offers an explanation for why hope is not a moral virtue. The aim of this paper (...) is argue that Aquinas is right in thinking that hope is not a moral virtue.1. (shrink)

In the face of accelerating climate change and the parlous state of its politics, despair is tempting. This paper analyses two manifestations of despair about climate change related to (1) the inefficacy of personal emissions reductions, and (2) the inability to make a difference to climate change through personal emissions reductions. On the back of an analysis of despair as a loss of hope, the paper argues that the judgements grounding each form of despair are unsound. The paper concludes with (...) consideration of the instrumental value of hope in effective agency to tackle climate change. Overall, the paper’s assessment of personal despair about climate change as philosophically unjustified provides a fresh perspective on aspects of the debate about how to frame climate change in public debate. (shrink)

Kant uses the term reason’s "interest" to designate human efforts to represent "the absolute totality of conditions for any conditioned thing" and the "unconditioned ground" for such totality. in the "critique of judgment" ("91), he identifies three such representations-the highest good, god, and immortality-as the only ones which can be called "things of faith"; one other-freedom-is accorded the unique status of a "fact" of reason. an analysis of the function of these representations in the answer kant gives to the question (...) "what may i hope?" will provide essential features in justification of the following claim: kant has constructed an account of hope which accords it the status of a fundamental form of human rational activity-on a par with knowing and willing-when directed toward its appropriate objects: the highest good, god, and immortality. (shrink)