Hope and Necessity
In this paper I offer a comparative evaluation of two types of "fundamental hope", drawn from the writing of Rebecca Solnit and Rowan Williams respectively. Arguments can be found in both, I argue, for the foundations of a dispositional existential hope. Examining and comparing the differe...
| Publié dans: | European journal for philosophy of religion |
|---|---|
| Auteur principal: | |
| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
University of Innsbruck in cooperation with the John Hick Centre for Philosophy of Religion at the University of Birmingham
[2019]
|
| Dans: |
European journal for philosophy of religion
Année: 2019, Volume: 11, Numéro: 3, Pages: 49-73 |
| Sujets / Chaînes de mots-clés standardisés: | B
Solnit, Rebecca 1961-
/ Williams, Rowan 1950-
/ Espérance
/ Nécessité
|
| RelBib Classification: | AB Philosophie de la religion AG Vie religieuse CB Spiritualité chrétienne |
| Sujets non-standardisés: | B
Emmanuel Levinas
B Fundamental Hope B Rowan Williams B Hope B Rebecca Solnit |
| Accès en ligne: |
Volltext (KW) Volltext (doi) |
| Résumé: | In this paper I offer a comparative evaluation of two types of "fundamental hope", drawn from the writing of Rebecca Solnit and Rowan Williams respectively. Arguments can be found in both, I argue, for the foundations of a dispositional existential hope. Examining and comparing the differences between these accounts, I focus on the consequences implied for hope's freedom and stability. I focus specifically on how these two accounts differ in their claims about the relationship between hope and (two types of) necessity. I argue that both Solnit and Williams base their claims for warranted fundamental hope on a sense of how reality is structured, taking this structure to provide grounds for a basic existential orientation that absolute despair is never the final word. For Solnit this structure is one of unpredictability; for Williams it is one of excess. While this investigation finds both accounts of fundamental hope to be plausible and insightful, I argue that Williams's account is ultimately more satisfying on the grounds that it offers a realistic way of thinking about a hope necessitated by what it is responsive to, and more substantial in responding to what is necessary. |
|---|---|
| Contient: | Enthalten in: European journal for philosophy of religion
|
| Persistent identifiers: | DOI: 10.24204/ejpr.v11i3.2881 |