Hope a Keyword

'Loss of Hope' is a logic meant to create scientific research. Dante Alighieri wrote in his book the Divine Comedy (1308-1321) on the stairs of the eternal palace of hell: "Abandon hope, all ye who enter here" (Alighieri 2014, 11). Also, when you read what Sébastien Roch Nicolas Chamfort (1902) comments on his words, in an unconventional means, "hope is but a charlatan that ceases not to deceive us. For myself happiness only began when I had lost it. I would fain inscribe upon the gate of Paradise the line that Dante wrote upon that of Hell — 'Lasciate ognisperanza voi concentrate'" (Chamfort and Hutchison 2011, 28). Moreover, if you proceed to read what Saint Thomas (Aquinas) writes, "fear does not remain in the heavenly homeland." Furthermore, "every fear is about some evil, since evil is the object of fear ... just as hope has some future good as its object, so fear has some future evil as its object." Moreover, he writes: "Therefore, there will be no fear in the heavenly homeland." In another place, he writes, "hope is more perfect than fear since hope looks to the good and fear looks to the evil. But, there will be no hope for the heavenly homeland." (Thomas, Christian and Bauerschmidt 2005, 148-149)

Promptly, you will perceive that hope is an existing entity eternally, linked with our life on the Earth; that role will finish with the end of life, both for those who will go to paradise or who would abandon fate to the eternal destiny in hell. You have to adapt of your conviction that the problematic issue concerning hopelessness is widely allowed to create a coherent scientific research, in particular whether the attention of this research and its results affect the human being.

Hope is the magical word that participates to convince us that there is always a better future waiting. All specialists in all areas of humanity have relied on hope to overcome difficulties, always to see the best. Since the beginning of life, before monotheistic religions, atheists, pagans, and believers in God all use hope as a sign of an existing entity. In most faiths, 'the doctrine of salvation' is achieving dreams and hopes. Hope is for 'salvation' and 'compensation.' Hope for us may be considered as a collection between the meaning of a Divine Gift, a waking dream' a reasonable probability, an unconscious urge, a pure consciousness ' a positive cognition, a binding force of community, and a source for healthy cooperative relationships. Moreover, it is considered as an entity to destroy the powers of human beings and an exceptional human faculty to comprehend the future, distinguishing between genuine and fraudulent hope. Further, it is an ontological need.

'Critical Hope' can be an orient towards the future, an antidote and panacea for suffering, a palliative which contributes to healing, and an openness to the future. In our natural life, hope leads to happiness by imagining a better tomorrow. The central purpose of this chapter is to explore if it is possible that deserving the idea of hope can be used as the main keyword for scientific research to achieve a better life in our unknown cities.

Judaism, Christianity, and Islam are the greatest Abrahamic religions. Adam Dodds (2009) writes, "'Abrahamic faiths' or 'religions of Abraham' is a popular designation for Judaism, Christianity. Islam, emphasizes on their common heritage" (Dodds 2001, 330). The three religions take the idea of 'the doctrine of salvation' to achieve dreams and hopes for the future of humanity. The word 'salvation' or the phrase 'being saved' is "referred to salvation from the ultimate negativity." Where, salvation' "communicates the thought of deliverance, safety, preservation, soundness, restoration, and healing" (James T. Murphy 2012, 29). Based on the notion of James T. Murphy, Jr. about "daring hope to believe its salvation message". He believes that "[H]ope provides the courage to face the chaotic, traumatic, perils, and that life often issue" (James T. Murphy 2012, 103). 'Hope' indicates the idea of that yet to be received, and the ultimate salvation will be received in "the last time" (1 Peter 1:5), and the "hope for salvation yet to come" (1 Thessalonians 5:8). Edward Kessler in his book Jews, Christians and Muslims in Encounter "Abraham is often regarded as a symbol of hope in the Jewish-Christian-Muslim encounter and acclaimed mentor and guide" (Kessler 2013, 218).

Notably, hope exists in these three monotheistic religions in different forms, but in the same way; — searching for a better future life. In Judaism, Jonathan Sacks writes, "[t]he Jewish festivals are all stories of hope" (Tirosh-Samuelson and Hughes 2013, 98). Moreover, the entire legislative structure of Judaism is concentrated in creating "a culture of hope" (Tirosh-Samuelson and Hughes 2013, 99). In the other religions, Christianity is not a religion of hope, but it is the religion of confident expectation. Hope in Christianity depends on the course of events; confident expectation depends on God's promise.

In the poetic and prophetic book hope is "a fundamental component of the life of the righteous" (Proverbs 23:18; 24:14), "Without hope, life loses its meaning" (Lam3:18; Job 7:6), "in death there is no hope" (Isa 38:18; Job 17:15), as well, hope "is an enduring virtue of the Christian life" (1 Cor.13: 13) (Freedman and Myers 2000, 605). In the context, in Christianity, "Faith-hope-love is a person, Jesus Christ" (Walsh and Yeomans 1968, 252). Along with faith and love, "hope is an enduring virtue of the Christian life" (1 Corinthians 13:13). Hope is "to act in love now according to the full dimensions of Easter faith" (Walsh and Yeomans 1968, 258). In fact, "[t]he three theological virtues, faith, hope and charity, are bracketed together in the New Testament itself" (Walsh and Yeomans 1968, 270). In the Bible, the Book of Proverbs, in the Old Testament, "the hope of the righteous shall be gladness, but the exception of the wicked shall perish" (Proverb: 10-28). "When a wicked man death, his expecting shall perish; and the hope of unjust men perisheth." (Proverb: 11-7)

In Islam, hope has two faces one blameworthy, and the other is required and desirable. In Holly Qur'an 'hope' repeated twice. Allah, the Almighty says in an equivalent meaning by Pickthal, {Let them eat and enjoy themselves and be diverted by [false] hope, for they are going to know} [Al-Hijr: 3] (THE NOBLE QUR'AN n.d.). It follows the meaning of waiting for something may not be achieved. This thing is blameworthy and far away from the benefit of life. In desirable thing, Allah, the Almighty says (in an equivalent meaning): {Wealth and children are [but] adornment of the worldly life. But, the enduring good deeds are better to your Lord for reward and better for [one's] hope} [Al-kahf (Cave): 46]. In another side, Holly Qur'an refuses to despair, in Allah is the Almighty translation {O my sons, go and find out about Joseph and his brother and despair not of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people} [Yusuf (Joseph):87]. Further, Allah, Almighty says: (in an equivalent meaning): {He said, [A]nd who despairs of the mercy of his Lord except for those astray?} [Al-Hijr: 56].

The previous issues lead us to search for what the strange object is that is closely linked and correlated with people's lives in happiness or misery. This object sends them all this desire to be present in all cases, everywhere and every time. It means that the ill presence of hope often makes the man suffer from a loss of hope. This suffering is the initiative for the action that positively affects the human behavior toward his/her environment. Hope provides the motivation to achieve a prosperous life. Otherwise, the loss of hope drags the society to the start of the end. This assumption was cited in the literature and illustrated in (Figure1)

The meaning of the English word 'hope' is expressed as expecting a desired well, or the possibility of possessing it. In Noah Webster's Dictionary (1828), hope means "to reach forward towards a compelling desire, supplemented with at least a slim prospect of obtaining it, or a belief that it is obtainable" (Webster 1841, 827). In the Oxford English Dictionary (1989), hope means "to entertain expectation of something desired, to look mentally with expectations" (The Oxford English Dictionary (OED) 1989, 377). Thus, hope appears as a noun and as a verb. As a noun, it is "a feeling of desire for something and confidence in the possibility of its fulfillment." As a verb, it is an expression of the desire for something to happen.

In our life, hope exists in numerous ways, but they all lead to one end, human beings who dwell in happiness by imagining a better future. We find the well-known African leader Nelson Mandela (1918-2013), a South African anti-apartheid revolutionary, diplomat, and humanitarian, who worked as President of South Africa from 1994 to 1999. He writes about such, "Our human compassion binds us to one another - not in pity or patronizingly, but as human beings who have learned how to turn our common suffering into hope for the future" (Lee 2014, 6). In a passionate speech, other commentators were arguing about "hope does not disappoint us," such as Victor Hugo relates quoted from Russ Lawson "Hope is the word that God has written on the brow of every man." (Lawson 2008, 52)

Samuel Johnson relates a quote from David Dilling, "Hope is a species of happiness, and perhaps, the chief happiness, which this world affords," Also, Blaise Pascal (1623-1662), a French mathematician, physicist and religious philosopher, writes, "hope is an instinct, which we cannot repress, and which lifts us up" (Dilling 2010, 148). Jean Pul Sartre (1905-1980), a French philosopher, playwright, novelist, political activist, biographer and literary critic writes "everyone lives with hope" (Sartre 1996, 33), and "hope is part of man" (Sartre 1996, 56). Based on Plato 's ideas about philosophy and politics Roderick Joseph Williams linkage between hope and happiness, where, "Man needs, for his happiness, not only the enjoyment of this or that but hope and enterprise and change." (R. J. Williams 1987, 14)

Extreme hopes are born of extreme misery. Helen Keller (1880-1968); an American writer, political activist, and lecturer overcame the difficulty of being blind to become one of the 20 century's driving humanitarians. She believes that "[o]ptimism is the faith that leads to achievement. Nothing can be done without hope and confidence" (Golden 2009, 46). Otherwise, as Donald Capps (1939-2015), an American theologian writes: "hope is not synonymous with optimism," ... and, "one could argue that persons who are overwhelmingly optimistic do not need hope because they believed that everything will turn out as they expect that it will" (Capps 2008, 8). Where quoted from Paul R. Mendes-Flohr (1941), is a leading scholar of modern Jewish thought, communicated orally coined by y R. J. Zwi Werblowsk with implicit reference to Thomas Aquinas's doctrine of 'virtue qua grace,' "optimism is a natural vice; Hope is a supernatural virtue." (Mendes-Flohr 1983, 631)

The spiritual and temporal leader of the Tibetan people. Dalai Lama' discourses 'hope' repeated as follows (Lama 2003, 63, 71): In the commencement, Lama talks around how the people meet tragedy in life. He displays two routes: either by losing hope and falling into self-destructive habits or by using the challenge to find our inner strength. He recommends taking the second way. Regarding hope, he found it in the darkest days but focused on the brightest. He said, "Actually, I do not judge the universe." Also, he believes that these concepts should be included in the current education field, to introduce education based on universal experiences and an essential sort of sense, and formed by scientific conclusions rather than religion. Where, the advice of Martin Luther King (1929-1968), an American Baptist minister, humanitarian, and leader in the African-American Civil Rights Movement, as Sean Brantley (2006) writes, "[w]e must accept finite disappointment, but we must never lose infinite hope," In addition, Brantley writes on the same page and same context, about when we lose hope, we will believe "that nothing will ever change." Moreover, our beliefs are "that status quo is the best we will never achieve" (Brantley 2006, 53). "While William Shakespeare (1952) writes: "[t]he miserable have no other medicine, but only hope" (Shakespeare 1952, 1116). Albert Camus (1913-1960), French philosopher, author, and journalist; writes, "The absurd is the contrary of hope." (Camus 1955, 44)

Some commentators deal the hope as an entity or something, exist that will destroy the interests of the human beings. Karen Krett presents several quotes about the dark side of hope like what Samuel Johnson (1762) says, "Hope is a species of happiness, and, perhaps the chief happiness which this world affords: but, like all other pleasures immoderately enjoyed, the excesses of hope must be expiated by pain." In context, Will Durant says, "[t]he trouble with most people is that they think with their hopes or fears or wishes rather than with their minds." As well, William Penn says, "Never give out while there is hope; but hope not beyond reason, for that shows more desire than judgment." (Krett 2011, Chapter IV)

From sociologist's views, we are beginning from Emile Durkheim (1858-1917), a French sociologist, social psychologist, and philosopher, address in his biography 'The Division of Labor in Society': "[h]ope suffices to explain the love for life, it does not explain itself. It has not miraculously fallen from heaven into our hearts, but must have, like all the sentiments, been formed under the influence of the facts." Durkheim followed, for example, if the man learns the way he hopes, it will be via the blows of misfortune. Also, the person has grown accustomed to turning their gaze towards the future and what is expected from to compensation for their present suffering. The reason is they have perceived such compensation occurred frequently. The human being is too flexible and too resisting to be quickly brought down to understand the inopportune moments which is an exceptional case. (Durkheim 2014, 192)

From the other viewpoint, the liberal; Karl Emil Maximilian known as Max Weber (1864-1920), a German sociologist, philosopher, lawyer, and political economist that whose ideas hugely affected social theory and social inquiry notice the hope to religion is the dominant motive of 'salvation' and 'compensation' (Weber, Gerth and Mills 1946, 79, 273). The American historian, sociologist, literary critic, and sociologist; Lewis Mumford (1895-1990) write in the manuscript 'The Conduct of Life' (1951), "[w]ithout food man can survive for barely thirty days; without water for little more than three days; without air hardly for more than three minutes: but without hope he might destroy himself in an even shorter time" (Mumford 1951, 30). Ernst Bloch (1885-1977), a Jewish Marxist philosopher, defines the hope in Justin Busch's book The Utopian Vision of H.G. Wells (2009) as "[a] place in the world which is as inhabited as the best-civilized land and as unexplored as the Antarctic" (Busch 2009, 194). Also, he describes hope as a unique human faculty to apprehend the future, which is grounded in the very being of humankind and the world. Bloch (1961), in his book Natural Law and Human Dignity gives the name of the "foreword-processing urge latent in every moment is a hope" (E. Bloch 1986, xiii). Additionally, he expresses the survival 'hope' and continuity in all what has happened in our humanitarian lives through examples through seeing the imagination embodiment. He follows in the great literature the Principle of Hope, "[h]appiness, freedom, non-alienation, the golden age, the land flowing with milk and honey, the eternal feminine, the trumpet call in Fidelio, and the Christ pattern of the resurrection day afterward." (E. Bloch 1986, 1374-75). Notably, Bloch distinguishes between two types of hope; "genuine hope" and "fraudulent hope." (E. Bloch 1986, 5)