Download e-book for kindle: A Philosophical Analysis of Hope by J. Waterworth

By J. Waterworth

ISBN-10: 023050602X

ISBN-13: 9780230506022

ISBN-10: 1349509337

ISBN-13: 9781349509331

Regardless of the familiarity of wish in human adventure, it's a phenomenon on occasion thought of from a philosophical perspective. This booklet charts the centrality of desire in notion and motion from first, moment and 3rd individual views. From daily events to severe situations of trial and endings in lifestyles, the contours of wish are given a phenomenological description and subjected to conceptual research. This always secular account of wish sheds a distinct gentle on questions of service provider and that means.

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Extra resources for A Philosophical Analysis of Hope

Example text

Putting labels on things tends to provoke counterexamples and alternative schemata. At this juncture I will not give a definitive classification of hope, but rather point to some reasons for thinking that hope is not an emotion. Let us return to a basic conception of hope as a desire plus a belief about probability combined with an anticipatoriness towards the objective of hope. This summarises the main characteristics of ordinary, everyday hope whether that hope be agent-orchestrated, mutual-orchestrated, other-orchestrated or worldorchestrated.

One point to be noted here is that while these objectives of hope are also candidates as objects of despair, that is, despair may be directed towards these objects, nevertheless, when one despairs of regaining one’s health, for example, one directs oneself towards health 26 A Philosophical Analysis of Hope in such a way as to simultaneously distance oneself from it. Although the object of one’s despair is present or expected in the future, from a phenomenological perspective, one separates oneself from the object by despairing of it.

However, because active parenting is a long, complicated process, one cannot pick a certain point in time and claim, ‘right, that’s it – I’m a good parent now and nothing can change that’, ceteris paribus. An individual may have been a good parent of a particular child, up to age ten, for example, but what about the next ten years (assuming both survive)? If the parent does not develop with the child, but continues ‘to parent’ as-if the child were always ten years old, then it will not be true to say that nothing can change the so-called ‘fact’ that that individual is a good parent.

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A Philosophical Analysis of Hope by J. Waterworth

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