Psychology of Hope

Release from prison can be an exciting and daunting prospect. Prisoners will be tasked with, for example, making arrangements for accommodation, employment, childcare and
benefits. Both long and short prison sentences are very disruptive and the process of adjustment after release is not to be underestimated. Circumstances and support outside of prison will influence how smoothly people are able to
transition back into society. Thus, while prisoners have various challenges in common, their individual situation can make the process substantially easier or more difficult. This is
reflected in people’s expectations about release and has an impact on their psychological wellbeing; an optimistic outlook on the future was associated with better psychological adjustment in my study of prisoners who were close to their
release. In this article I will unpick the concept of ‘hope’, offer thoughts on the extent to which it is beneficial and the differences in expressions of hope among prisoners.

In questo pezzo apparso su Le Parole e le Cose 2, discuto l'ultimo libro di Jonathan Safran Foer ("Possiamo salvare il mondo prima di cena. Perché il clima siamo noi") a partire dall'intuizione, tanto interessante quanto filosoficamente problematica, che lo guida. In breve, la sua tesi è che noi umani sappiamo di essere sull'orlo di una catastrofe senza precedenti, ma non riusciamo a credere veramente a questa verità semplice. Dopo aver chiarito i punti deboli di questo modo di impostare la questione della sfida del cambiamento climatico e del suo carattere epocale, concludo il ragionamento spiegando perché il modo giusto di sperare nella salvezza del pianeta oggi sia sperare come sperano benjaminianamente i senza speranza.

This paper addresses the thorny issue of complicity with wrongdoing under conditions of systemic political violence, such as authoritarianism, totalitarianism or military occupation. The challenge of dealing with collaborators – those who colluded with the apparatus of repression or who benefitted from its existence – is central to subsequent processes of justice and memory-making. This paper proposes several arguments. Firstly, it claims we need to think about complicity and resistance not dichotomically, but as a continuum of locations individuals can occupy. Secondly, these locations are influenced by the agents’ positionality within the social world, each agent being situated at the intersection of several axes of distinction: class, gender, racialisation, and religion, among others. Thirdly, to understand complicity we also need to draw a connection between individual’s experience of time and their actions: temporality is experienced from within a social position, through the interplay between memory, imagination and hope. Positionality thus affects one’s memories and self-understanding, the scope of one’s imagination, as well as the type and intensity of one’s hopes. Therefore, individuals’ capacity to build on the past to imagine a future, to invest emotionally in the future and act accordingly are interrelated aspects of their experience, which will influence how they navigate the muddy waters of systemic wrongdoing, more or less complicitly. To give concreteness to these three theoretical arguments, the paper discusses several forms of complicity with violence during the Vichy Regime in France.

Miyazaki documents the persistence of hope in the people of Suvavou, the original owners displaced in 1882 from the whole area on which the capital, Suva, was established. Their persistence, in the face of continual rebuffs and failure, in seeking government compensation for this alienation can only, he suggests, be explained by understanding that hope for them is rehearsed in many cultural practices through which they constitute self-knowledge. Thus, he suggests, hope is not a forlorn wishfulness or Polyanna-ish optimism, but a deeply-grounded method of knowledge that demands of us a ‘radical temporal reorientation of knowledge’.

Climate change is a challenging topic for educators. The science is complex, involving many disciplines and modes of knowledge, and the consequences are unknown, but potentially dire. As pointed out by many climate change researchers, a techno-scientific approach to climate change is insufficient, and it is unlikely that the planet’s increasing temperatures can be controlled within the instituted political-economic order. On this basis, the paper explores some of the conflicts and dilemmas that educators may confront in relation to young students’ increasing concerns about climate change with special attention to questions of political agency and responsibility. A central argument is that traditional conceptions of authority in education are challenged when children and young activists demand that the consequences of climate change are taken more seriously by the politicians and adults in power.

El presente es un trabajo en perspectiva interdisciplinaria, que aborda los temas del objeto temático de la psicología, el sí-mismo, y el concepto de trauma, desde un enfoque que se dirige a una comprensión crítica y nueva de estos temas; especialmente desde los aportes de tres campos heurísticos: la antropología hebrea, la fenomenología hermenéutica heideggeriana y la neurofsiología de los procesos de memoria. Por medio de bloques argumentativos se presenta una visión del sí-mismo que nos permite comprender los eventos traumáticos y sus consecuencias como fenómenos hermenéuticos dinámicos, que pueden ser asumidos por parte de las víctimas, como por parte de los agentes asesores y de acompañamiento, desde una perspectiva más abierta y esperanzada.
Palabras clave: sí-mismo, trauma, fenomenología hermenéutica, neurofisiología de la memoria, nephesh, Dasein.

At the end of March, I celebrated an important anniversary: three years as GGAF (Global Goodwill Ambassador Foundation) and two years as INSPAD Peace Ambassador. In Italy and around the world, a terrible pandemic raged for over a year, followed by an unprecedented economic crisis that confined students at home with the adoption of online distance learning. I wondered what future will the pandemic generation hold and what educational model will shape their culture? I, therefore, take this opportunity to thank those who, like Prof. George Onsy, have grasped my humanitarian enthusiasm. In truth, for about three years my life has changed radically and social networks have helped to put me, in spite of myself, in the spotlight. However, I hope that my many posts, comments, poems, articles, messages, etc. have been of help to those who, in a desperate moment like the one we experienced globally, managed to find Ariadne's thread to survive events. A thread similar to that of the Greek mythological hero Theseus about to kill the Minotaur, the monster that terrified the collective imagination and to which the lives of many young people were sacrificed. Don't you seem to find an analogy with what is happening now? After all, the Minotaur embodies the evil and fears of this troubled age. But monsters, such as the journey to the Underworld of the great Italian poet Dante Alighieri, whose 700th anniversary of his death this year is celebrated, are used to defeat our atavistic fears and represent the anxieties and anxieties of our days. troubled.

Mounting evidence indicates that there are specific associations between higher levels of optimism and healthier behaviors , reduced risk of chronic diseases, and lower mortality. Yet, for public health purposes, it is critical to consider how optimism might be related to a full scope of health conditions in aging-from cognitive to physical health. Using prospective data from the Health and Retirement Study (n = 5,698), we examined whether higher baseline optimism was associated with subsequent increased likelihood of maintaining healthy aging over 6-8 years of follow-up. Optimism was assessed at study baseline (2006 or 2008), and components of healthy aging were assessed every 2 years, defined as: 1) remaining free of major chronic diseases; 2) having no cognitive impairment; and 3) good physical functioning. Hazard ratios were obtained using Cox proportional hazards models, and a range of relevant covariates were considered (sociodemographic factors, depressive symptoms, and health behaviors). After adjusting for sociodemo-graphic factors and depression, the most (top quartile) versus least (bottom quartile) optimistic participants had a 24% increased likelihood of maintaining healthy aging (95% CI: 1.11, 1.38). Further adjustment for health behaviors did not meaningfully change the findings. Optimism, a potentially modifiable health asset, merits further research for its potential to improve likelihood of health in aging. chronic disease; cognitive function; health psychology; healthy aging; optimism; physical function; psychological well-being; resilience Abbreviations: CI, confidence interval; HRS, Health and Retirement Study. As populations age, identifying factors that foster maintenance of healthy aging into late life is crucial for improving the health and well-being of older adults and containing health-care costs (1, 2). Although average life expectancy has increased, the number of years lost to disability has also increased (3, 4). Further, US health-care spending, which reached $3.2 trillion in 2015, is expected to increase at an average rate of 5.5% per year over the next decade, an increase that is attributable partly to the rising prevalence and burden of chronic diseases. Although most biomedical and public health efforts to foster health have focused on reducing risk factors, an emerging body of research suggests that there are modifiable health assets that might contribute to reduced risk of age-related chronic diseases (5, 6). Dispositional optimism-the generalized expectation that good things will happen-is one promising health asset. Importantly, it appears as if the potential health benefits of optimism are independent of psychological distress (e.g., depression) (7). Although optimism is approximately 23%-32% heritable (8, 9) and is shaped by social, structural (e.g., socioeconomic status), and life-course factors (10, 11), randomized controlled trials suggest that it might be modified using a variety of methods that range from writing exercises (e.g., writing a list of items for which one is grateful) to classroom-based modules that focus on cognitive-behavioral strategies (12-14). Further, optimism has been associated with healthier behaviors (e.g., physical activity, healthy diet, not smoking, medication adherence) (15-19) and healthier biologic functioning (e.g., lower inflammation and higher antioxidants levels) (20-22), which in turn reduce risk of chronic conditions (23, 24). Finally, a previous study among 33,326 women from the Nurses' Health Study found that the most (top quartile) versus least (bottom quartile) optimistic women had 23% greater odds of healthy aging 8 years later, after adjusting for sociodemographic factors and depression (25). However, at that time, the Nurses'

Short abstracts in English and German of my doctoral dissertation exploring the time of waiting to discuss the relationship between power and temporality in aesthetics through the performative practices of Jack Smith, Lorraine O’Grady and Ana Mendieta.

The mind is an anticipatory device. Its main purpose is to ‘produce future’, telling us not only how the world might or will be, but also how it should be, or better how we would like it to be. Expectancies shape our lives: they impact on our actual outcomes, often acting as self-fulfilling prophecies. They also constitute a reference point for establishing whether an outcome is a loss or a gain; that is, we evaluate our own outcomes not in absolute terms, but against our expectancies. And we feel ill-treated and betrayed when our expectancies are disappointed.
This book addresses anticipation-based emotions, that is, the emotions associated with the dialectical interaction between ‘what is’ and ‘what is not (yet)’, be it a mere wished-for possibility or an expectation proper. It offers an anatomy of both the emotions implying anticipations of future events – such as fear, anxiety, hope, and trust – and those elicited by the disconfirmation of a previous anticipation – surprise, disappointment, discouragement, sense of injustice, regret, and relief – in terms of their belief and goal components. It also addresses anticipated emotions, that is, emotions we foresee we might experience in future circumstances, and explores how they influence our decisions.
The reader will be taken on a journey of exploration and discovery into the multifarious facets and implications of an important family of emotions, aimed at understanding what they have in common, as well as the distinguishing features of each distinct emotion, and predicting their motivational and behavioral consequences.

This chapter is about how a virtue of hope is possible in the face of unfolding, impending, and irreversible anthropogenic global environmental change. A common approach defends the moral value of hope by appeal to its role motivating action to mitigate anthropogenic environmental damage. This makes the moral value of hope largely instrumental and derivative of consequences. I argue that saving historic nature (the ecosystems, biodiversity, and climate conditions characteristic of the Holocene) cannot be the object of the virtuous person's environmental hopes for the Anthropocene because such hopes involve denial. Nonetheless, a disposition to hope well is a virtue, and hopes about life on Earth under new and unstable environmental conditions should not be abandoned. I describe how a virtue of environmental hope for the Anthropocene is possible, but this requires that the objects and even the concept of hope itself be suitably adapted. We should embrace but pass through despair to grieve the loss of significant parts of historic nature, yet we must act as though we can save it. Then we should develop a radical hope akin to courage that human capacities for adaptation and flourishing, along with other systems of life on the planet, are resilient and up to challenges presented by novel and very difficult conditions of an emerging new ecological world order.

The immersive technologies and artificial intelligence have a major impact in transforming all the aspects of contemporary social life. The present paper emphasizes the necessity to acknowledge these changes and to prepare for their increased emergence into our day to day society. We discuss the consequences of the latest investments and innovations in the domain of Immersive Virtual Environment and AI and the importance of promoting anticipatory and proactive thinking in order to adapt ourselves to this new reality. Immersive Technologien und künstliche Intelligenz haben einen großen Einfluss auf die Transformation aller Aspekte des modernen sozialen Lebens. Die vorliegende Arbeit betont die Notwendigkeit, diese Veränderungen anzuerkennen und sich auf ihr vermehrtes Auftreten in unserer alltäglichen Gesellschaft vorzubereiten. Wir diskutieren die Konsequenzen der jüngsten Investitionen und Innovationen im Bereich immersive virtuelle Umgebungen und künstliche Intelligenz sowie die Bedeutung, das antizipative und proaktive Denken zu fördern, um uns an diese neue Realität anzupassen.

Esperança é a habilidade criativa de representar visões positivas do futuro, que influencia o desenvolvimento humano. Refletindo a partir de investigações na filosofia e nas ciências cognitivas, Miccoli observa o processo de ensino/aprendizagem como um conjunto complexo de experiências nas quais o indivíduo transforma e é transformado através da interação e em situações específicas (1996; 1997; 2000; 2001a; 2001b; 2006; 2007a; 2007b; 2007c; 2007d). Através desse aporte teórico, o presente trabalho teve por objetivo identificar a esperança em experiências vivenciadas dentro e fora de sala de aula, através do mapeamento de 50 narrativas de aprendizagem de alunos do curso de Letras na Universidade Federal de Minas Gerais. O resultado da triangulação das análises (qualitativa, quantitativa e fenomenológica) dos dados revelou que as experiências dos aprendizes são orientadas por expectativas e sonhos que os compele a agir – ponto de partida para a discussão de fatores relacionados à afetividade que podem promover empoderamento na aprendizagem de segunda língua.

Primeramente Polo expone a grandes rasgos los componentes de la esperanza. Con ello intenta poner a la vista el eje que da sentido y temple a la vida del hombre. Polo considera que la esperanza es el armazón de la existencia del ser humano en el tiempo. Como segundo asunto Polo expone el amor de esperanza propio del descubrimiento cristiano.

Radical Moderns of 1930s American poetry have different aesthetic strategies to communicate and to move masses. There are different aesthetics not only among poets but also at different periods in a poet's life. Rexroth's poetry, for example, can be roughly divided into two periods: avant-garde beginning with cubist techniques and the change into lyrical poetry with clear, plainspoken, and direct language. This paper only deals with the lyric poems of Kenneth Rexroth. The drastic transition in Rexroth's aesthetics is a result of historical pressures rather than being a personal choice. With the loss of the Spanish Civil War, despair took the place of hope. Though both Hughes' and Rexroth's poetry has a simple and colloquial language, their intentions differ. Hughes' goal is to make something happen, to fuel hope, and to literally move the masses towards victory. Rexroth's goal, on the other hand, stems from the despair of the political tragedies that are taking place. Because of the intense sense of urgency, time is not convenient to experiment with aesthetic styles. His tone is clear and as loud and understandable as possible. In this paper, I will compare the aesthetic strategies of Hughes and Rexroth to suggest that while making naked invocations of hope in an age of despair makes poetry temporary, poems that commemorate losses or dream of alternative realities are perpetual.

De que maneira a formação docente pode propiciar experiências que mobilizem a esperança do professor em pré-serviço? Baseado nesse problema de pesquisa, o presente estudo de caso buscou investigar a relação entre as experiências (MICCOLI, 1997-2016) vivenciadas por professores de inglês em pré-serviço no estágio supervisionado e a mobilização da esperança (SNYDER, 2005; SNYDER et al, 2007; SNYDER; LOPEZ, 2016) para fins de engajamento na transformação social. Realizado numa disciplina de Estágio Supervisionado em Língua Inglesa: Ensino Fundamental, seguiu o Projeto Formar e Transformar criado a partir da abordagem do letramento crítico (LEWISON et al, 2002; MONTE MÓR, 2009; 2012; 2016; NORTON, 2005) e de teorias de justiça social (AGARWAL-RANGNATH, 2013; HAWKINS, 2011; PILLER, 2016; SENSOY; DIANGELO, 2012). Em sua operacionalização, o processo de coleta das narrativas do corpus envolveu atividades reflexivas gravadas em áudio (posteriormente transcritas), portfólios da disciplina e as notas de campo da pesquisadora. Os resultados da análise fenomenológica/experiencial dos dados (MOUSTAKAS, 1994; VAN MANEM, 1990) mostraram que, ao tornarem-se conscientes da necessidade de mudança, da relevância de sua profissão e do papel do professor transformador, os participantes podem desenvolver um senso de autorresponsabilidade, engajando-se na transformação social por meio de práticas pedagógicas transformadoras – tomando uma direção oposta à desculpabilização (SNYDER, 2005). É assim que o estudo lança luz sobre a relevância de uma formação esperançosa que, pautada pela educação crítica, pode vir a mobilizar ações que promovam transformação por meio do ensino de línguas.

There are certain thoughts - intimations - that will seem corny, or laughable, and therefore dismissed - and only seriously absorbed into the changing mind when felt, in the shelter of the quietly moving music of the soul.
It is the function of art, and of love, to make this music heard . . . 

  It is not the music of depression - it is the way through.

In his latest novel Clade (2015), Australian author James Bradley portrays apocalyptic scenarios in the aftermath of the ubiquitous climate change that is affecting our planet, while following the human conflicts of three generations of the Leith family. And yet, this article argues that the novel privileges an optative mood instead of the traditional collective catastrophe of canonical eco-fiction. To do so, the article scrutinises some formal strategies of narrative empathy, such as character identification and multiple focalisation, which favour the reader's emotional engagement. In the novel, vulnerable manifestations disclose a profound empathic orientation, addressing an ethics of care that implicates the reader affectively. Nel suo romanzo più recente, Clade (2015), lo scrittore australiano James Bra-dley segue i percorsi conflittuali di tre generazioni della famiglia Leith, ritra-endo scenari apocalittici sulla scia del cambiamento climatico che sta condi-zionando profondamente il nostro pianeta. Ciò nonostante, questo articolo sostiene che il romanzo tende a privilegiare una modalità ottativa invece della catastrofe di massa tipica dell'eco-narrativa canonica. A tale fine, si analizza-no alcune strategie formali di empatia narrativa, come l'identificazione con i personaggi e la focalizzazione multipla, che favoriscono la partecipazione emotiva del lettore. Le manifestazioni della vulnerabilità che Clade traccia ri-velano profonde implicazioni empatiche, richiamando un'etica della cura che coinvolge il lettore sul piano affettivo.

With the enormous impact that COVID-19 pandemic has brought on life, much beyond just the health concerns, coping with this traumatic experience has become an important issue. While people and governments are trying to deal with the situation in their own ways, coping emotionally and finding an effective way out is the question for many. There are many strategies and supports which are known; and many are being tried in this challenging period. However, personal resilience, posttraumatic growth and hope will be key factors for a long journey in the recovery.

Niniejsza praca koncentruje się wokół zagadnienia samooceny dorosłych osób z niepełnosprawnością ruchową w perspektywie psychologii coachingu. Coaching to metodologia wspierania rozwoju ludzi znajdujących się w zakresie normy zdrowia psychicznego, popularna zwłaszcza w kontekście organizacyjnym oraz w sporcie. Metodologia ta, ukierunkowana na cel i bazująca na wewnętrznych zasobach Klienta, może okazać się skutecznym narzędziem wspierania rozwoju zdrowia definiowanego pozytywnie wśród osób, które borykają się z różnego rodzaju uszkodzeniami i ograniczeniami ciała.

Samoocena, która w niniejszej pracy definiowana jest w oparciu o koncepcje Brandena oraz Epsteina i rozumiana jest jako system przekonań na temat własnej osoby, stanowi jeden z najważniejszych czynników wpływających na efektywność procesu coachingu. Innymi ważnymi czynnikami omawianymi w niniejszej pracy, a mającymi niemałe znaczenie w kontekście psychologii coachingu, są: nadzieja (rozumiana w oparciu o koncepcję nadziei na sukces Snydera) oraz depresyjność (rozumiana jako kliniczne objawy depresji określone przez klasyfikację zaburzeń DSM). Nadzieja na sukces, jako zgeneralizowana dyspozycja do podejmowania i utrzymywania działań ukierunkowanych na upragniony cel, ma znaczący wpływ na podejmowany przez Klienta w trakcie procesu coachingu wysiłek, natomiast poziom depresyjności traktowany jest w niniejszej pracy jako przesiewowy wskaźnik potencjalnie wykluczający z coachingu i kwalifikujący do psychoterapii.

Przeprowadzono i opisano badania, w których porównano poziom samooceny i jej poszczególnych komponentów, nadziei na sukces oraz depresyjności w dwóch grupach: dorosłych osób z niepełnosprawnością ruchową (grupa badawcza) oraz dorosłych osób zdrowych (grupa kontrolna). W badaniu wykorzystano trzy narzędzia kwestionariuszowe: Wielowymiarowy Kwestionariusz Samooceny (MSEI), Kwestionariusz Nadziei na Sukces (KNS) oraz Inwentarz Objawów Depresyjnych Becka (BDI I).

Uzyskane wyniki nie potwierdziły przyjętych hipotez o niższym poziomie samooceny i jej poszczególnych komponentów w grupie badawczej. Jedynym komponentem samooceny, który okazał się na statystycznie niższym poziomie w grupie osób z fizyczną niepełnosprawnością jest przekonanie o własnej witalności i kondycji fizycznej. Nie stwierdzono także istotnych między-grupowych różnic w zakresie poziomu nadziei na sukces oraz depresyjności.

This book was written to stop the ongoing wars against Syria and Iran and deadly economic sanctions against all nations. It consists of three main parts. Part One reviews current geo-political events and some of the laws and histories of different religions and nations including events behind a great deal of anti-Muslim prejudice starting nearly a thousand years ago in Europe. The writer clearly notes that in recent times there has arisen nothing less than a war against all religions and an intentional effort to get all religions to fight each other. The five-hundred-year colonization of people of color is briefly reviewed as another example of profit-motivated demonization of and extreme violence against completely innocent people, as well as the nearly one-hundred-year history of prejudice and violent attacks against socialists and communists. Part Two of this book explains more directly what Islam really is -  a very simple religion of peace and reviews some of the histories from the life of the Holy Prophet Mohammed (PBUH) with emphasis on his role as a diplomat during what were often “complicated” times.  For example, the Constitution of Medina he wrote provided the foundation of the first truly tolerant multi-religious state in history. Part Three of this book introduces the structure of “The Great Linking Project” which is a plan to link people of all races and religions, atheist and agnostic humanists, peace activists, civil rights organizations and some major alt-news sources such that we may start to work for peace better together, break MSMs monopoly on news, defeat "shadow regulation" raise alt-news and peace advocates collective internet profile, start to put an end to the endless wars and eliminate poverty and starvation on earth.

The present chapter deals with hope in the nineteenth century by focusing on Arthur Schopenhauer (1788-1860), Søren Kierkegaard (1813-1855), and Friedrich Nietzsche (1844-1900). In different ways, these three thinkers discuss the rationality and value of hope. Schopenhauer and Nietzsche both criticize hopes for being false or irrational. Kierkegaard, by contrast, sees hope as necessary for wholehearted selfhood, ethics, and religion. Despite these differences there is some surprising similarities and overlap between these three thinkers. Specifically, the experience of hopelessness plays a decisive and positive role particularly for Schopenhauer and Kierkegaard (and to a lesser extent for Nietzsche, who hopes to overcome hope).

On a personal note (R.J.) Although I have been studying hope for many years, from time to time I still discover new facets, as well as various definitions and measures of the concept. It has been said before that hope is illusive and therefore difficult to grasp (Dickinson, 1960), but this is also what makes it challenging. I now wish to share with you my "journey" to the discovery of hope and my thoughts on the next step of studying the topic with my colleague G.G. Back in the 1980's, as I began studying hope, my vantage point was Lazarus and Folkman's Stress and Coping Theory (1984), and I defined hope as an active emotional process evoked in response to a threat. During this period I viewed hope as a coping mechanism, which enables the individual to overcome stressful situations. I thought of hope in terms of "doing", whether tangibly or cognitively using imagination. Accordingly, I outlined four assumptions which have constituted my core beliefs on hope: 1. Hope, in contrast to denial, involves exposure to, and confrontation with threat and pain, in an attempt to overcome them. 2. Hope is not a passive expectation for events to occur, but an active process oriented towards these events. 3. Hope should not be regarded as a discrete variable, but rather as a process which I termed: 'The Work of Hope'. 4. The 'Work of Hope' is an ongoing process which enables growth, maturation and creativity in life's developmental and coping processes.

The academic study of International Relations can be considered as a scholarly evaluation of different theories and application of their lens to the subject of analysing International Relations and security affairs. Among numerous International Relations theories, the most principal is Realism. The topic of this paper will critically discuss the differences and similarities between two sub-schools of Realism: classical realism and structural realism. The key research question is whether the two approaches can be considered on a linear continuum, or whether they offer rather contrasting perspectives making them stand out as separate approaches. The topic is widely researched in the discipline, but previous works have failed to address the research question through the method of rigorous critical thinking. The quality of life and that of what we produce, create or build depends precisely on the quality of our thought. Critical thinking is the art of analysing and evaluating thinking with a view to improving it (Paul & Elder, 2007: 4). Thus, a new perspective adopted is critical thinking, which is self-directed, self-disciplined, self-motivated, self-monitored and self-corrective thinking. It requires rigorous standards of excellence and mindful command of their use. Critical thinking entails communication and problem solving abilities and a commitment to overcome native egocentrism and sociocentrism (Ibid.). It encourages the attitude of global citizenship, innovation and invention. In line with the above, this paper will present the development of a clear theoretical framework outlining the core aspects of classical and structural realism. The latter will distinguish between ‘Offensive’ and ‘Defensive’ Realism. Key aspects of these theories including identification of the actors, their nature, motivation, the importance of anarchy will be analysed. Leading scholars within each of these schools of thought will be identified, for example, Morgenthau, Waltz and Mearsheimer. Differences within schools will be considered, particularly differences between ‘Offensive’ and ‘Defensive’ Realism. Plus, the similarities between the former and classical realists will be highlighted in order to ascertain the extent to which they can be considered as cohesive approaches, as well as, weaknesses and strengths of both approaches will be evaluated. This article attempts to encourage adoption of a super-hopeful vision of mankind brotherhood (as opposed to the superficial one based on authoritarian populism, military dictatorship and autocratic tyrants) of a better world in which, a complex set of urgent crises such as climate and ecological crises can be and will be solved thanks to Churchillian leadership. Realism, with its core concept that statesmen think and act in terms of interest defined as power and its current projections, unfortunately, cannot explain systemic change. Building on this concept, this paper introduces a novel theoretical innovation in the form of envisioning a clean civilization, creation of which still in this century will depend on human solidarity and identity expanding and synchronizing with the planet. The ability to imagine a world in which things are different is evidence of a decent imagination, plus a possibility of change out of an impossibly hopeless scenarios. For critics who claim it is merely utopia, Oscar Wilde's words apply, ''a map of the world that does not include Utopia is not worth even glancing at... Progress is the realisation of utopias.” A new model will be presented using the principle of parsimony, which is a concept in which an explanation of a theory is created with the fewest assumptions. The Law of Parsimony advocates choosing the simplest scientific explanation that fits the evidence. The model of parsimony presented in this paper will focus on simplicity. Simple steps need to be embraced to heal the planet and do not duplicate the errors of the previous failed approach whose failure can be attributed to various causes. Among them are: the fecklessness of bureaucrats tasked with developing legislative solutions to a global problem; the failure of journalists, scientists and policymakers to explain the severity of the threat to a disinterested public; the refusal by the major environmental organisations to embrace climate change as a cause worthy of their attention; and ultimately the mobilisation of the oil and gas industry around a massive disinformation campaign. If foreign policies of certain countries by competing in the race of greed and exploitation have made the Earth 'foreign' and a foe to mankind, then they can possibly reverse this state of affairs. This makes a sense for them to mobilize domestically and make climate a pillar of their foreign policies. As Lopez-Carlos et al. (2020) noticed, ''Given the compelling circumstances with which humanity is currently confronted, a substantial and carefully-thought-through reform effort is needed to enhance dramatically the basic architecture of our global governance system. Such a reform should be grounded in key ideas that have motivated those of past generations who have risen to the difficult challenge of providing practical leadership and vision in the international sphere.'' Mazzucato (2021), identified four drivers of dysfunctional form of contemporary capitalism, fuelled by and fuelling climate crisis: 1) finance sector short-termism; 2) the financialisation of business and value; 3) fossil fuel dependency; and 4) slow or absent governments. According to Lopez-Carlos et al. (2020), ''The risk of the catastrophic collapse of the present system is not negligible. The rise of autocratic populists and authoritarian tyrants, public disillusionment with partisan politics, and the general decline in the quality of leadership in government are all increasing the risks of fundamental instabilities that could precipitate major crises. If we do not act now to strengthen the international order, we may be forced to rebuild a global institutional framework after a major war, the collapse of the global financial system, a pandemic wiping out a significant part of the world’s population, or extreme climate change producing famines and mass migrations, any of which would overwhelm existing institutions at the national and global levels.'' Mazzucato (2021) identified six key lessons for tackling complex problems from Apollo, developing them into principles for a new political economy: 1) vision and a strong sense of purpose; 2) risk taking and innovation; 3) organisational dynamism; 4) cross-sectoral collaboration; 5) outcomes-based budgets and long-term horizons; and 6) dynamic public-private partnerships. Given above, this paper will lay a foundation for a novel combination of IR theories, particularly green and indigenous theories, plus specific inspection of some of the critical concepts known in Eastern cultures: Chinese and Hindu to emphasize that that we all connected to nature; as well as, to give account for a possible explanation of climate change and effective solutions to interrelated network of global challenges facing humanity in the 21st Century. In International Relations, innovation is related to, but not the same as, invention. While innovation is more apt to involve the practical implementation of an invention such as a new, improved theoretical model to make a meaningful impact. Scholars who aim to create meaning and who are working on cutting-edge research across the social sciences and humanities need to critically evaluate various IR theories and their ability to explain the world. Innovative methods involve application of demonstrable and informative research utilizing both traditional research approaches and new technologies to interrogate many social, political, economic and historical phenomena. Hence, this paper critically analyses the notion that Realism in its various aspects can and should be reduced to a single, internally consistent, and logically coherent theory that could provide for the continuous explanatory power despite the passing of time and a changing mix of complex global challenges facing the world in the 21st Century. The key finding is that Realism is a centuries-old foundational school of thought with many variants which are emerging and can be included into one broad theoretical school. Although search for a parsimonious theory might be a worthwhile theoretical undertaking with an elegant objective in mind, such task often generates lots of evidence-based discussion among competing International Relations scholars pointing towards evolution and sharpening of ideas. Since, Realism is far from being an exhaustive theory, neither has it existed without evident limitations, nor has it remained universally applicable to all times and epochs. Finally, it is neither prescriptive to every possible reality, nor is there a guarantee that it will remain so in the future so the idea of analysing it is fascinating.

Our relationship in longing for God must be like hunger; so much so we must feed upon Him or face starvation. This feeding of Christ was expressed by Jesus in Matthew 26:26-28; verses from the story of what we call "The Last Supper."

Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, "Take, eat; this is my body." And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.

This spiritual feasting flows from the Passover meal. Jesus makes it clear that the Last Supper is a Passover meal when he says, "I have earnestly desired to eat this Passover with you before I suffer" as found in Luke 22:15. The Passover was the event that set Israel free, the meal celebrates that spiritual deliverance for you and I today and then the cup is identified by a phrase that comes from the covenant ceremony, from Exodus 24, when Israel entered into a covenant with God. Jesus calls the cup the "blood of the covenant" over in Matthew 26:28.

The bread not only points us to Jesus on the cross, but it also looks back to the Passover that

Neo-Pentecostalism has had a major impact on the contemporary Christian church. Also known as the charismatic renewal, this movement impacted many Christian denominations, introducing Pentecostal-style worship and teachings. This paper covers the time period from the late fifties to the late seventies. Items of interest to the sociology of religion include the positive reception afforded by Christian academia as well as affluent individuals. Also of interest are unusual religious practices such as glossolalia (speaking in tongues), the so-called baptism of the Holy Spirit, faith healing and other expressions of supernaturalism.

This paper will build on and further develop Viktor Frankl’s idea that meaning in life originates from action more than from talk or meditation. Action is the connecting link between a desire, plan and fulfilment. Many people forget about this principle and remain statically behind the iron curtain of impasse staying in the shadows of hesitation or in a quagmire of inaction. To achieve success in life we have to establish a fair balance between vision of what is possible, which powers our dreams and consequential action which gives us real fulfilment in life. Action is essentially the most beautiful thing in the world because it derives from a silent and focused mind. Destruction is a product of a restless mind, it appears from an activity which is absorbing not focusing mind. Action is when it has relevance, it is a moment to moment, it is a spontaneous response. As Bruce Lee noticed, “Be a practical dreamer backed by action. Dream something that is achievable, and then go for it. If you are in the now, you are creative. If you are in the now, you are inventive.” Action is not singular, it is a flow that is spontaneous and total. It is not based on strategic judgement that emerges from a completely unanticipated direction but from a clear sense of purpose. Strategic vision applies here much more adequately. Creativity requires treating the impossible as possible and this is a skill based on belief, talent, learning, practice and mastering. As Doerr (2018) noted, "truly transformational teams combine their ambitions to their passion and to their purpose, and they develop a clear and compelling sense of why'' -  a sense of mission. When we feel we have the wind in our wings magical things can happen, but everything starts from a simple belief to make things happen. Only by consistent action can we change the world. The best leader is she/he who puts words into action. A strong man is he who sets his will to achieve his aim and steadily strives to put this aspiration into practice. To do that we have to have GRIT which does not relate positively to IQ but is highly correlated with Big Five Conscientiousness. GRIT nonetheless demonstrates the incremental predictive validity of success measures over and beyond IQ and conscientiousness. The achievement of difficult goals entails not only talent but also the sustained and focused application of talent over time (Duckworth, et al., 2007). GRIT is defined as perseverance and passions for long-term goals, it entails working strenuously toward challenges, maintaining efforts and interest over years despite failure, adversity, and plateaus in progress. The gritty individual does not concentrate on the moment, learns lessons from past failures and is not complacent about his or her achievements. As the great master, sensei, Morihei Ueshiba said, "Failure is the key to success; each mistake teaches us something." The gritty individual approaches achievements as a marathon, his or her advantage is stamina and his will to survive and build on the success. "Whereas disappointment or boredom signals to others that it is time to change and cut losses, the gritty individual stays on the course" (Duckworth, Peterson, Matthews and Kelly, 2007: 1088). Creative and visionary leadership begins when a person imagines a state of affairs not presently existing. Such initial creative insight or spark is elaborated into a broader vision of change while possible ways of accomplishing it are conceived, and in a faithful act of leadership the vision is communicated to others. Such a vision could be revolutionary changing perceptions and established habits. A perfect example of a leader who put his vision into action and managed to change the world was Martin Luther King Jr. What kind of energy can positively change the world? The world needs sensitive to others and courageous leadership so that to confront the narrow interests of egoists who make a lot of noise and argue for the postponement of action. We can construct a better world, but people must first feel empowered and believe that their dreams can be realised. The world needs intelligent, clear, value-based, almost heroic leadership more than ever before to make many innovative changes and lead civilisation to progress. When we possess the treasure of hope, it gives rise to other treasures too so people could become real miracle workers. Hope draws forth our inner potential and strength. Hope draws from perseverance, it is a magical quality enabling us to have joy, peace in believing and to renew our strength. As the Scriptures say, ''Now faith is the substance of things hoped for, the evidence of things not seen.'' (Hebrews, 11:1). Hope lies in dreams, in imagination and in the courage of those who dare to make dreams become reality. Hope fights fatigue and anxiety, equips us with a vision of a more meaningful life. Between stimulus and response, there is always space. In that space is our power to choose your response thanks to vision and as long as we are wisely motivated by a worthy ideal. In our response, or in our action lies our growth and our freedom so again we have to choose wisely our actions so that to lead to positive results while bringing about rich fruits of our work. A major source of meaning in life is through the value of all that we create, achieve and accomplish. The first step is to have that magical person or somebody who would volunteer to become a pioneer, a bridge-builder, a light deliverer showing the way in the often dim and dark world. We must each initiate decisively bold action in the direction we have chosen. The ultimate direction can be intuitively suggested by our subconscious mind carefully guided by the stars. Eventually, we have to be moving towards the light because light is redemption. Essentially, "Every good and perfect gift is from above, coming down from the Father of the heavenly lights... (James 1:17). However, just as with the beginning of the Universe, first there must be an igniting spark of the search for meaning that could enlighten our minds and empower our actions. When we crack the creativity code we become as if blessed since the energy of creativity is like a fire that transforms all kinds of obstacles into opportunities for dynamic new growth and advancement. To paraphrase Howard Thurman, “We should not ask what the world needs, but ask what make us come alive and then go and do it. Because what the world needs is people who have come alive.” We must refuse the temptation to passively accommodate ourselves to present realities and embark upon the challenge of actively creating a new reality and of genuine awakening to our dreams, living up to our potential and our true vocation. Simultaneously, we can be blessed with possessing new perspectives, new solutions and ways of solving problems. It has long been confirmed that global, organised civilisation can prevent disastrous climate change. There are many ways of pursuing smart actions, and at the same time, reducing emissions of greenhouse gases caused by human activities such as: 1) Generating electricity from solar panels and other renewable sources instead of burning fossil fuels; 2) Using electric cars and investing in electric energy infrastructure; 3) Recycling, reducing consumerism by buying less and wasting less. Some ideas are better than others, but every great idea grows from the potting soil of hundreds of bad ones, and the single biggest reason why most of us never live up to our creative potential is from an inability to match our action to our vision. Vision and action can change the civilisation. Man can accomplish nothing by his own power, but everything can be accomplished through man by the power of faith. If we did not have faith in our ability to think we would not be able to accomplish anything. If we accomplish anything whatever, Spirit accomplishes it and through us. Faith does not come from man, and no man can create faith or make himself faithful without true faith, but faith is a power coming from God. A scholar who trusts only in his scholarship will accomplish little, but he who has faith in the power of God acting through him, and who employs that power intelligently, will accomplish much. The Lord gives power to those who trust in Him: ''They shall mount up with wings like eagles''. The eagle depicts the strength that comes from the Lord. The power of true faith extends as far as the power of God radiating through the Universe. Being closer to God means meditating when we climb through the levels of concentration, the energy of the mind is fresh and spontaneous. Meditation teaches the mind to be ''without mind'' and remaining fully conscious. It calms down the body, emotions and mind, brings inner peace. Thanks to the process of awakening of our souls, tuning with our intuition and cosmic intelligence we can fulfil our dreams and bring about important changes to our lives while also changing the world for the better.

Bless you LORD God for the opportunity to lead your people in Papatoetoe in worship, meditation, but most of all to be a vessel through which your Word can be preached!  Here is my 1st Draft.  As all Preachers know, especially EFKS, and Malua Graduands, the work of the Pulpit is not ours, but The Spirit's!..I pray that it may equally inspire others, as the LORD, The Spirit of New Beginnings and New Hope touched me...All Honour, Glory, And Power is His, Now and Always!...Amene!

A list of articles on spirituality and psychology variables such as forgiveness, hope, love/ attachment, reconciliation, and restoration. I received many from Ev Worthington and many were added by my research assistants. Most are in APA style but be sure to edit.

This paper addresses the relationships between hope and trust. I suggest that different kinds of hope and trust relate to one another in different ways, which I conceive of in dynamic terms. I propose that the movement of hope and trust has a unifying context: the changing structure of a human life and its dependence on other people. I further argue that the most fundamental forms of hope and trust are inextricable. Together, they comprise a diffuse way of anticipating things in general, which could equally be described in terms of "faith". This sustains a life structure upon which more specific forms of hope and trust depend.

The aim of this chapter is not simply to investigate the various approaches to the Greek concept of elpis in Plato and Aristotle,  but to orient that investigation with regard to the emotion that we in English call hope (§3). This is a project that calls for two preliminary steps: first, a brief attempt to pin down what is distinctive of the English-language concept of hope (this §), followed by an outline sketch of the semantic range of elpis in Greek (§2.1), and especially of the ways in which elpis and hope show significant degrees of overlap (§2.2).

Kierkegaard differs from his contemporaries Schopenhauer and Nietzsche by emphasizing the value of hope and its importance for human agency and selfhood (practical identity). In The Sickness unto Death, Kierkegaard argues that despair involves a loss of hope and courage that is extremely common. Moreover, despair involves being double-minded by having an incoherent practical identity (although it need not be recognized as such if the agent mistakes his identity). A coherent practical identity, by contrast, requires wholehearted commitment towards ideals and the hope that our ideals are realizable.
Kierkegaard develops an existential account of hope that emphasizes the interrelation between hope and despair (hopelessness), seeing both as crucial for human agency and selfhood. More specifically, Kierkegaard defends the strong view that we should always hope for the good, no matter how bad the situation might be. Put differently, Kierkegaard sees hope against hope as necessary for human agency and selfhood. His emphasis lies not so much on a description of what hope is as an analysis of what justified hope is. More specifically, Kierkegaard argues that justified hope is interrelated with charity and religious faith, and has the highest good (eternal bliss) as its proper object. As such, it belongs not only to a Judeo-Christian tradition that focuses on the Pauline triad of faith, hope, and charity but it also belongs to a philosophical tradition from Augustine and Kant that views the highest good (the summum bonum), a synthesis of virtue and happiness, as the ultimate object of hope. However, Kierkegaard goes beyond his forerunner by developing a via negativa approach to hope that starts with hopelessness and despair before it proceeds to hope. Indeed, Kierkegaard argues that proper hope, hope against hope, both presupposes and overcomes despair at every instant.

Hope is a motivational factor that helps initiate and sustain action toward long-term goals, including flexible management of obstacles that get in the way of goal attainment. Despite an abundance of research on the benefits of hope, little attention has been given to this aspect of youth development via longitudinal studies. In this study, we collected ratings of hope and positive and negative affect from 975 adolescents over a six-year assessment period (Grades 7–12). Using crosslagged structural equation modeling, we found that hope led to greater positive affect, with little evidence for the reverse direction. In contrast, hope and negative affective states were reciprocally related. Hope predicted future well-being particularly well in years when the young people where in transition (e.g. starting high school and transitioning to senior high school). Our data support the position that hope is a malleable attribute that fosters positive youth development.

INTRODUCTION: The aim of the study was to verify the correlation between selected personality cha-racteristics and preferred coping strategies in stressful situations as well as to elucidate individual diff erences in coping strategies with respect to the personality characteristics of the study participants.

METHODS: From the group of 331 participants, we selected individuals identified by “enthusiastic” (N = 99) and “fearful” (N = 101) personality characteristics. Personality traits, dispositions and beliefs were assessed with Polish adaptations of the following psychometric tools: personality traits with the NEO-FFI Personality Inventory by Costa and McCrea; trait-anxiety with the STAI by Spielberg; optimism with the Revised Life Orientation Test (LOT-R) by M.F.Scheier, Ch.S. Carver, and M.W. Bridges; locus of control with the I-E Questionnaire by Rotter; self-efficacy beliefs with the Hope for Success Questionnaire (HFS) by Laguna, Trzebinski and Zieba, based on the Snyder’s hope theory; beliefs in word’s positiveness, meaning and order with the Basic Hope Inventory (BHI-12) by
Trzebinski and Zieba based on the Erikson’s hope theory; and coping strategies with the COPE inventory by Carver, Scheier and Weintraub.

RESULTS: The results suggested that individual differences in coping strategies can be explained by personality characteristics.

DISCUSSION: Our study demonstrates that the “enthusiastic” personality characteristics correlate positively with the active coping strategies, planning, positive reinterpretation and growth, as well as with the suppression of competing activities. Furthermore, the “fearful” personality characteristics correlate positively with such strategies as denial, mental disengagement, restraint, and substance use. Moreover, we outline differences in preferred coping strategies between Enthusiastic and Fearful participants.

CONCLUSIONS: Selected personality characteristics were significantly associated with the use of particular coping strategies and significantly differentiated them.

KEYWORDS: strategies of coping stress, personality, anxiety, optimism, locus of control, self-effi cacy,
beliefs in word’s positiveness, meaning and order, hope

Hope and fear have long held debatable significance for ethical and political philosophers. In ancient Greek thought, hope often reflected wishful thinking and insufficient knowledge. Plato warns against ‘gullible hope’ (Timaeus 69b), though for Aristotle hope was a feature of courage (NE 1116a2). Hope is also fundamental to belief in the Christian tradition (Augustine, Aquinas, Kant). At root is the question of whether necessarily uncertain and inadequate ideas can form a constructive role in human flourishing and excellence. This has a specifically political dimension. On one side, leftist work on Spinoza has emphasised an abandonment of hope for its illusory, deceptive character. ‘There’s no need to fear or hope, but only to look for new weapons’, Deleuze writes in “Postscript on Control Societies”, while for the cultural theorist Mark Fisher, Spinoza’s work indicates ‘we don’t need hope; what we need is confidence and the capacity to act’. On the other side is a liberal tradition that emphasises cultivating hope for its own sake, from Martin Luther King or Obama’s ‘politics of hope’ to Martha Nussbaum on hope overcoming the monarchy of fear. Others emphasise compromise: ‘pessimism of the intellect, optimism of the will’, as Gramsci once wrote, and many since repeated.
This paper explores the extent to which hope or fear can play a positive role in Spinoza’s ethics and politics. An initial question is whether there is a common order of hope and fear among his ethical and political works. In the Ethics, hope and fear are presented as complementary: ‘there is no neither hope without fear, nor fear without hope’ (E3ad13exp). Both are passive, unreliable: hope is ‘an inconstant joy [and fear, sadness], arising from the image of a thing future or past, of whose outcome we are in doubt’ (E3p18s2). Given its inconstancy, hope alone cannot serve human flourishing. A similar account appears in the TTP’s Preface, for whom beliefs in ‘fortune’ emerge out of our inability to live entirely according to reason, through which, in response to adversity, we find refuge in superstitions characterised by fear and hope.
Hope and fear are what lead men to fight for their servitude as if for salvation. They also conduce to security. While laws based on fear are experienced as burdensome, and disobeyed when the authority appears weak or absent (TTP 5.22), laws involving the ‘hope of some good they [the subjects] desire very much’ are most effective, for each ‘will do his duty eagerly’ (5.24). Recently, Justin Steinberg highlights this power of ‘hope-willingness’ and the common people’s ‘devotion’ to the reasonable state.  Likewise, the TP identifies the formation of collectives in the ‘common affect’ of hope, fear or the desire for vengeance (1.6). Thus, some forms of hope (and fear) serve an instrumental social good, while ‘self-contentment’ is ‘the highest thing we can hope for’ (E4p52s). Through a discussion of Spinoza’s account of exemplars, and Ethics 5’s account of the reordering of affects and ideas, the paper explores the limited but powerful good of reasonable hopes and imaginings that lead to activity and flourishing.

- The paper gives a kind of précis of points I expand in greater length in my book Spinoza and the Politics of Freedom. Please email me to discuss more if interested.

This text has been published in the Revue Roumaine de Philosophie, Vol. 65, Issue 2, July-December 2021, pp. 295-323.
In my paper, I am going to analyse some aspects of Jürgen Moltmann’s reflections on the central position of eschatology for Christianity and on the essential dimension of hope for Christian believers. I shall show that in Moltmann’s interpretation God is, first of all, the God of the promise. God reveals Himself as the God of the promise of resurrection for everybody, of the promise of the fulfilment of the kingdom of God, and of the promise of the renewal of the world. God’s promise of the resurrection represents as such the opposition against the present dimension of death.
The resulting emergence in the Christian believers of hope connected to a promise of a completely new dimension of future entails, in Moltmann’s view, both a critical disposition of Christian believers towards the current conditions of the world and the strong intent to change it. Christian theology is, therefore, a theology implying a message of renewal of reality.
For the individuals, the awareness that the new reality will come implies that the whole present dimension is exclusively a temporary state. The fullness of reality is not yet here; reality is waiting for its fulfilment. Thus, the central attitude of the individual who has hope is his living in the expectation of God’s new creation. Through his living in the expectation of the new creation, the individual is able to see the shortcomings of the present and of the past. As a consequence of his capacity to see the shortcomings of reality, the hoping individual receives the impulse to modify reality itself. Hence, hope proves to be both the orientation for the individual’s evaluation of reality and the source of the individual’s action in reality.
I shall base my investigation on the interpretation of hope given by Jürgen Moltmann in his book Theologie der Hoffnung. Untersuchungen zur Begründung und zu den Konsequenzen einer christlichen Eschatologie, München, Chr. Kaiser Verlag, 1977 [1964] (Engl. transl.: Theology of Hope. On the Ground and the Implications of a Christian Eschatology, New York, Harper & Row, 1991 [1967]).

Dinerstein argues that a new radical subject that is unrecognisable with old analytical tools is in the making. This radical subject is plural, prefigurative, decolonial, ethical, ecological, communal and democratic. A critical theory should demonstrate those qualities, too. She reflects on the shortcomings of theory in understanding these changes by arguing against the resistance of social scientists, most of them critical theorists, to learn about this radical subject and to interrogate concepts, methodologies and epistemolo- gies used to grasp radical change. Unlike both a social science obsessed with facticity and policy, and a critical theory obsessed with negative praxis, the new radical theory explored in this book seeks to critique capital-coloniality by means of the affirmation of life. Affirmation is not positive thinking or affirmationism. It is a form of theorising that, driven by ‘hope’, ventures beyond the given offering epistemological, theoretical and empirical openings that reflect a prefigurative and ‘experiential critique’ that is already taking place at the grass roots. The chapter also presents the work of the contributors to the book and the process of theorising without parachutes.
Keywords: Radical subject 􏰀 Critical theory 􏰀 Possibility 􏰀 Affirmation 􏰀 Experiential critique 􏰀 Venturing beyond 􏰀 Hope 􏰀 Theorising