What do We Mean by Hope

In this posting I want to examine what we mean by hope. Firstly I will suggest that the traditional philosophical definition of hope is an inadequate one. I will then argue that if desire in the traditional definition is replaced by ‘caring about’ or loving that we will have a more complete definition. I will move on to consider whether hoping is beneficial and hoping might be encouraged.

What do we mean by hope? Intuitively someone hopes for some outcome if he desires that outcome. However hope is not the same as expectation. If some desired outcome has a 0.9 probability does someone really hope for this outcome or does he expect it. I would suggest that if the desired outcome materialises then how he feels will differ depending on whether he hoped for the outcome or expected it. If he hoped for the outcome he will be pleased whilst if he expected the outcome he will still be pleased but to a much lesser degree. Similarly if the expected outcome doesn’t materialise he will be disappointed whilst if he had hoped for the outcome he will again be disappointed but to a much lesser degree. In the rest of this posting I will assume if the desired outcome has a probability of 0.5 or greater that someone expects that outcome and someone hopes for some outcome when the probability is less than 0.5. According to the traditional philosophical definition of hope someone hopes for some outcome when he desires this outcome which has a low probability of being actualised. Unfortunately as pointed out by Adrienne Martin such a definition might also be used to define despairing (1). Martin uses the example of two terminally ill cancer sufferers to illustrate her point. Both are offered treatment in a trial which offers a very small probability of achieving a good outcome. Let us assume that the probability of a good outcome due to their participation in the trail is 0.01. One sufferer nonetheless sees this low probability as offering hope, he might believe this low probability licences him to hope, whilst the other sufferer sees this low probability as a reason to despair. Both sufferers accept the same probability and both desire the good outcome but one hopes and the other despairs. It follows even that both a desired outcome and a low probability are necessary conditions for hope they don’t offer sufficient conditions to define hope.

How can we explain the difference between hope and despair? It might be argued that the difference can be explained by what our attention is directed at. Let us assume emotions matter because they capture our attention. It might be suggested that the difference between hope and despair is simply that the hopeful person undertakes some actions, even if this is only imagining a better future, whilst the despairing person simply does nothing. This suggestion may well hold in some cases but not in all. For instance our despairing cancer patient might make plans to end his life because he despairs of his future. Emotions not only capture our attention but also focus it. I now want to argue that the main difference between hope and despair is the focus of our attention. This focus is sometimes converted into action by the despairing person and always converted into action, even if this action is merely imagining the good outcome, by the hopeful person. The focus of the hopeful person is on the good outcome and he acts accordingly whilst the focus of despairing person is on the bad outcome and she acts accordingly.

It might be objected that the focus of a hopeful or a despairing person should be on the probabilities rather than the outcomes and that their actions should accord with these probabilities. Indeed it might be argued that the actions of the hopeful and the despairing should be identical in identical situations. However in practice even if two people agree about the probability of some outcome their subsequent actions often differ significantly. I now want to suggest that this difference is due to how they value the outcomes. How someone reacts to some situation might be based on the probabilities of the different outcomes and also on how he values these different outcomes. Let consider another of Martin’s examples. Let us assume the if someone buys a lottery ticket one possible outcome is losing £2 and the other is winning £1000,000. I have suggested that the difference between hope and despair is caused by the difference in how much someone values the different outcomes. In what follows it will be assumed that to value something means that someone ‘cares about’ or loves that thing. Some might care greatly about winning £1000,000 whilst regarding the loss of £2 as insignificant. At this point it might be objected all I am really saying is how much someone hopes depends on how much he desires the different outcomes. If my objector is correct and ‘caring about’ is just some extra strong desire then ’caring about’ cannot account for the difference between hope and despair. The fact that someone desperately desires some outcome might be a cause for despair when he considers the slim probability of the desperately desired outcome materialising. In response I would suggest ‘caring about’ is not the same as desiring. An addict might desire drugs but wishes he didn’t, taking drugs is something he doesn’t value or care about.

What is the difference between desiring something and ‘caring about’ something? It might be suggested that ‘caring about’ something has more persistence than desire. However some desires are quite persistent. A drug addict’s desire for drugs might be a persistent one. I would suggest that whilst persistence is a necessary condition for ‘caring about’ is not a sufficient one. However the drug addict example does suggest one way caring about might differ from desiring. Someone simply has desires and these need not be endorsed whilst what someone ‘cares about’ is endorsed at some in some way. On my interpretation of Martin she might believe such endorsement might be achieved by the carer being able to give reasons for what he ‘cares about’. If we accept the above then for someone to hope means he cares about some outcome which has a low probability and he is able to give reasons for his ‘caring about’. I’m doubtful whether Martin would accept such a position. This definition is a variation of the traditional definition in which desiring has been replaced by ‘caring about’ and to ‘care about’ some behaviour means to be able to endorse this behaviour at some higher level by giving reasons. A second way caring about differs from desiring is that caring about is connected to someone’s agency. What someone cares about is a persistent way of behaving which is endorsed by the carer being satisfied with his behaviour. This idea of ‘caring about’ or loving is that of Harry Frankfurt. In this context satisfaction doesn’t involve some smug feeling but entails an absence of restlessness or resistance to his behaviour. Frankfurt argues that to ‘care about’ something is to love that thing in some way. He argues the nature of a lover’s concern means that she identifies herself with what she loves (2). It is now possible to introduce a second definition of hope based on the traditional one. Someone hopes for some outcome which has a low probability of becoming true if he ‘cares about’ that outcome and ‘caring about’ means he is satisfied with his actions and identifies himself by his ‘caring about’, his behaviour is focussed on that outcome.

Does it make any difference which amended version of the traditional definition we adopt? Both definitions licence us to hope. It seems plausible that someone might be able to hope for some outcome without being able to give reasons for his hope, ‘I just hope that’. Martin might object that even if someone can’t fully articulate his reasons for hoping that nonetheless he has some underlying reasons supporting his hope. However it seems possible that someone might hope for some outcome simply because he is a hopeful person. It might then be argued that if we accept that someone may hope for some outcome simply because he is a hopeful person that we should adopt the second of our two amended traditional definitions of hope. Hoping is not the same as being an optimist. Let us accept that an optimist is a hopeful person. Perhaps an optimist might be better defined as someone who has a disposition to hope. If we accept the above definition then an optimist is defined by reference to hope. Unfortunately we cannot define hope by reference to a hopeful person for to do so would mean we had already defined hope. In the light of the above it might appear that to that we should adopt the first amended definition of hope. Someone doesn’t have to be an optimist to hope for some outcome he only has to ‘care about’ the outcome and to be able to give reasons for his ‘caring about’. At this point it might be objected that a pessimist might also hope for some outcome by ‘caring about’ that outcome and justify his ‘caring about’ by simply being satisfied with his actions. I am somewhat reluctant to accept the above, can someone really be said to be satisfied with his actions he is unable to give reasons for his satisfaction? For this reason I would suggest that the first amended traditional definition of hope should be adopted. For someone to hope for some outcomes means that he ‘cares about’ for this outcome which has a low probability of becoming true and ‘caring about’ means she is able to give reasons for her hope.

In what follows amended definition of hope will refer to the first amended version of the traditional definition of hope unless stated otherwise. Two important points can be made about accepting this definition. Firstly optimism remains closely connected to hoping. It would seem probable that because an optimist has a disposition to hope that he will also have a disposition to seek reasons to justify his hope. Secondly I agree with Korsgaard that our actions are connected to our identity. Actions without reasons aren’t really actions at all and are something akin to a twitch. It follows if reasons are connected to action then they are connected to agency. It further follows hope is connected to agency.

Let us accept without any argument that despair is bad. It follows when faced by troubles we can act in two ways. We simply accept these troubles and accommodate our behaviour accordingly or if there is some small probability that these troubles might pass could we hope for this outcome. A stoic would argue that whilst we shouldn’t despair we should accept these troubles and accommodate our behaviour accordingly and not make ourselves vulnerable to disappointment by hoping. However it seems to me a life in which we try to curtail our hopes would be an incomplete sort of life which fails to grasp all that life might offer. An optimist would hope. What reasons do we have to foster hope?

I will now briefly outline four ways in which someone’s hope might benefit him when focussed on outcomes which matter to him, I then outline one reason why someone’s hope might benefit someone else when focussed on that person. Firstly in certain cases like Martin’s cancer example hope might have some placebo like effect. Simply hoping for some outcome might make that outcome slightly more probable. Secondly hoping might help us cope better with some trial we are undergoing. For instance someone suffering from cancer might feel better when coping with his cancer if he has some hope rather simply accepting his condition. Such hope of course shouldn’t be some Panglossian type of hope which pays no attention to outcomes other than the desired one. Thirdly, and more importantly, hope may further someone’s ends. If hope is connected to ‘caring about’ as I have argued above then to hope means to take means to achieve these ends when this is possible. Someone cannot be said to ‘care about’, love, something if he takes no steps to further the end he loves when this is possible. For instance, if when released from prison an offender takes a hopeful attitude to his reoffending his hope might encourage him to take steps to stop himself from committing further crimes. However it might be possible for someone to desire something and takes no active steps to fulfil his desire, he might believe the object of his desire as too hard or too improbable to achieve. Fourthly, and also importantly, hope supports someone’s agency or autonomy and combats both cynicism and passivity. If someone becomes overly cynical or passive then he has fewer reasons to act. Someone starting on a diet with a cynical attitude is unlikely to succeed. If someone sees few reasons to act then this lack of reasons damages his sense of agency. Frankfurt regards someone who has no sense of agency as a wanton (3) and as I have argued elsewhere such a person might suffer from the unbearable lightness of simply being. Someone suffering from cancer might see himself as simply a sufferer. Lastly I would suggest that someone’s hope is focussed on another person the expression of his hope might benefit that person. If someone hopes that someone else will do the right thing he sends a signal to the other that she has faith in him, he encourages her. For instance if a mother hopes her child will do his homework she signals her faith in him to do so. Signalling one’s hope in this way might encourage Mark Alfano’s factious virtue .

In the light of the above reasons for being hopeful it might be assumed that we should encourage people to hope. However this isn’t straightforward and I will now examine two objections to accepting this assumption. The first might be termed the stoic objection. A stoic might argue someone shouldn’t hope because the low probability of the desired outcome being actualised means he is setting himself up for disappointment and that the disappointment will harms him. Perhaps my stoic is right to some degree and some sort of Panglossian hope is harmful. Perhaps completely unrealistic hopes removes us too far from reality and damages agency. However as I have argued above a more measured form of hope enhances someone’s agency. The real enemies of agency are boredom and despair. The second objection against encouraging hope is that such encouragement simply doesn’t work. I have argued that hope is based on ‘caring about’ rather than on desires. It might then be argued that coming to ‘care about’ is not simply a matter of choice but is constrained and hence not responsive to encouragement (4). If a virtue is something that helps us to flourish and something we can cultivate then if we accept the above hope is not something we can cultivate as we can’t encourage it. This objection carries some weight if we adopt the second amended definition of hope based on someone being satisfied with his hope. However if we adopt the first amended definition then caring about is endorsed by reasons and this means that we can give reasons to encourage and support ‘caring about’, reasons to encourage and support the virtue of realistic hope.

 

1. Martin, Adrienne. 2014, How We Hope: A Moral Psychology (p. 11). Princeton University
2. Harry Frankfurt, 2006, Taking Ourselves Seriously, , Stanford University Press  2006, p 41
3. Frankfurt, 1999, Necessity, Volition, and Love. Cambridge University Press, page 106.
4. Frankfurt, 1999, page 165