희망

다른 뜻에 대해서는 희망 (동음이의) 문서를 참고하십시오.

소망은 여기로 연결됩니다. 다른 뜻에 대해서는 소망 (동음이의) 문서를 참고하십시오.

희망은 자신의 삶이나 세계의 사건이나 상황에 대한 긍정적인 결과에 대한 기대를 바탕으로 하는 낙관적인 심리 상태를 말한다. 주로 실현 시간이 불명확하다. 희망은 인류 역사상 많은 문학과 예술의 소재가 되어왔으며 영화 등의 주요 테마이기도 하다. 고유 한국어로는 바람이며, 바램은 비표준어이다. 동사로서, 그것의 정의는 "자신 있게 기대하라"와 "기대로 욕망을 소중히 하라"를 포함한다.

그 반대편에는 낙담, 절망, 우울이 있다.

심리학

Hope, which lay at the bottom of the box, remained. Allegorical painting by George Frederic Watts, 1886

2009년, 심리학자인 바바라 프레드릭슨(Barbara Fredrickson)은 위기가 닥치면 희망이 저절로 생겨나 사람들을 새로운 창조적 가능성에 열어준다고 주장했다.프레데릭슨은 자신의 네 가지 다른 영역, 즉 인지적, 심리적, 사회적, 신체적 관점에서 도출된 행복과 기쁨, 용기, 권한 부여와 같은 긍정적인 감정뿐만 아니라 매우 광범위한 아이디어들이 필요하다고 주장한다. 희망적인 사람들은 "할 수 있는 작은 엔진과 같다. 왜냐하면 그들은 계속해서 스스로에게 "할 수 있을 것 같다, 할 수 있을 것 같다"고 말하기 때문이다. 그런 낙관론은 순진한 '거짓 희망'이 아닌 현실적인 낙관론에 바탕을 둘 때 결실을 맺는다.

심리학자 찰스 R. 스나이더는 그 목표에 도달하기 위한 확고한 계획과 결합된, 목표의 존재에 희망을 연결했다. : 스나이더는 목표에 대한 현실적인 인식의 필요성뿐만 아니라 희망과 정신의 의지력 사이의 연관성을 강조하면서 희망과 낙관 사이의 차이는 전자가 개선된 미래로 가는 실용적인 경로를 포함한다는 것이라고 주장했다.

알프레드 아들러는 인간 심리학에서 목표 추구의 중심성을 비슷하게 주장했었다, 에른스트 블로흐(Ernst Bloch)와 같은 철학적 인류학자들도 마찬가지였다.

위니콧(D. W. Winnicott)은 아이의 반사회적 행동을 "무의식적인 희망" 또는 직계 가족 내 억제가 실패했을 때 더 넓은 사회에 의한 관리를 표현하는 것으로 보았다. Object relations theory similarly sees the analytic transference as motivated in part by an unconscious hope that past conflicts and traumas can be dealt with anew.

희망 이론

As a specialist in positive psychology, Snyder studied how hope and forgiveness can impact several aspects of life such as health, work, education, and personal meaning. He postulated that there are three main things that make up hopeful thinking: Goals – Approaching life in a goal-oriented way. Pathways – Finding different ways to achieve your goals. Agency – Believing that you can instigate change and achieve these goals.

A rose expressing hope, at Auschwitz concentration camp

In other words, hope was defined as the perceived capability to derive pathways to desired goals and motivate oneself via agency thinking to use those pathways. Snyder argues that individuals who are able to realize these three components and develop a belief in their ability are hopeful people who can establish clear goals, imagine multiple workable pathways toward those goals, and persevere, even when obstacles get in their way.

Snyder proposed a "Hope Scale" which considered that a person's determination to achieve their goal is their measured hope. Snyder differentiates between adult-measured hope and child-measured hope. The Adult Hope Scale by Snyder contains 12 questions; 4 measuring 'pathways thinking', 4 measuring 'agency thinking', and 4 that are simply fillers. Each subject responds to each question using an 8-point scale. Fibel and Hale measure hope by combining Snyder's Hope Scale with their own Generalized Expectancy for Success Scale (GESS) to empirically measure hope. Snyder regarded that psychotherapy can help focus attention on one's goals, drawing on tacit knowledge of how to reach them. Similarly, there is an outlook and a grasp of reality to hope, distinguishing No Hope, Lost Hope, False Hope and Real Hope, which differ in terms of viewpoint and realism.

Hopeful	Outlook	Wishful	Committed
		Hopeful Outlook Distorted Reality False Hope	Hopeful Outlook Accurate Reality Real Hope
Skeptical		No Hope Hopeless Outlook Distorted Reality	Lost Hope Hopeless Outlook Accurate Reality
Hopeless		Helpless	Surrendered
		Grasp of Reality
		Uninformed Distorted Denied	Informed Accurate Assimilated

Contemporary philosopher Richard Rorty understands hope as more than goal setting, rather as a metanarrative, a story that serves as a promise or reason for expecting a better future. Rorty as postmodernist believes past meta–narratives, including the Christian story, utilitarianism, and Marxism have proved false hopes; that theory cannot offer "social hope"; and that liberal man must learn to live without a consensual theory of social hope. In 1999 Rorty wrote that a "document of promise" is needed for social hope to exist again.

In healthcare

Major theories

Of the countless models that examine the importance of hope in an individual's life, there are two major theories that have gained a significant amount of recognition in the field of psychology.틀:According to whom One of these theories, developed by Charles R. Snyder, argued in 1994 that hope should be viewed as a cognitive skill that demonstrates an individual's ability to maintain drive and motivation in the pursuit of a particular goal. This model reasons that an individual's ability to be hopeful depends on two types of thinking: agency thinking and pathway thinking. Agency thinking refers to an individual's determination to achieve their goals despite possible obstacles, while pathway thinking refers to the ways in which an individual believes they can achieve these personal goals.

Snyder's theory uses hope as a mechanism that is most often seen in psychotherapy. In these instances, the therapist helps their client overcome barriers that have prevented them from achieving goals. The therapist would then help the client set realistic and relevant personal goals (i.e. "I am going to find something I am passionate about and that makes me feel good about myself"), and would help them remain hopeful of their ability to achieve these goals, and suggest the correct pathways to do so.

Whereas Snyder's theory focuses on hope as a mechanism to overcome an individual's lack of motivation to achieve goals, another major theory developed by Kaye A. Herth deals more specifically with an individual's future goals as they relate to coping with illnesses. Herth views hope as "a motivational and cognitive attribute that is theoretically necessary to initiate and sustain action toward goal attainment". Establishing realistic and attainable goals in this situation is more difficult, as the individual most likely does not have direct control over the future of their health. Instead, Herth suggests that the goals should be concerned with how the individual is going to personally deal with the illness—"Instead of drinking to ease the pain of my illness, I am going to surround myself with friends and family".

While the nature of the goals in Snyder's model differ with those in Herth's model, they both view hope as a way to maintain personal motivation, which ultimately will result in a greater sense of optimism.

The anthropologist Arjun Appadurai suggests that "the relatively rich and powerful invariably have greater capacity to aspire" (Appadurai, [ 1], 68). In this view the poor may underinvest in future-oriented activities, in part, because their own experiences and observations of those similar to them suggest that escaping poverty is nearly impossible. Thus, upward mobility by the poor in developing countries might be stalled due to internal constraints such as low aspirations, low self-esteem and low self-efficacy. Debraj Ray builds upon this view of the individual and develops several concepts that have become central in the study of aspirations. The most important is the "aspirations gap", which is defined as the difference between an individual's aspired standard of living and their present standard of living. The aspirations gap is, at least theoretically, how aspirations inspire effort in future-oriented behaviour. Too narrow of a gap and the benefits are too small of a reward. Too wide of a gap and the effort required to achieve the benefits are too large. Somewhere, in between too narrow and too wide, there is an optimal aspirations gap that maximises effort in future-oriented behaviour.

Major empirical findings

Hope, and more specifically, particularized hope, has been shown to be an important part of the recovery process from illness; it has strong psychological benefits for patients, helping them to cope more effectively with their disease. For example, hope motivates people to pursue healthy behaviors for recovery, such as eating fruits and vegetables, quitting smoking, and engaging in regular physical activity. This not only helps to enhance people's recovery from illnesses, but also helps prevent illness from developing in the first place. Patients who maintain high levels of hope have an improved prognosis for life-threatening illness and an enhanced quality of life. Belief and expectation, which are key elements of hope, block pain in patients suffering from chronic illness by releasing endorphins and mimicking the effects of morphine. Consequently, through this process, belief and expectation can set off a chain reaction in the body that can make recovery from chronic illness more likely. This chain reaction is especially evident with studies demonstrating the placebo effect, a situation when hope is the only variable aiding in these patients’ recovery.

Overall, studies have demonstrated that maintaining a sense of hope during a period of recovery from illness is beneficial. A sense of hopelessness during the recovery period has, in many instances, resulted in adverse health conditions for the patient (i.e. depression and anxiety following the recovery process). Additionally, having a greater amount of hope before and during cognitive therapy has led to decreased PTSD-related depression symptoms in war veterans. Hope has also been found to be associated with more positive perceptions of subjective health. However, reviews of research literature have noted that the connections between hope and symptom severity in other mental health disorders are less clear, such as in cases of individuals with schizophrenia.

Applications in treatment programs

The inclusion of hope in treatment programs has potential in both physical and mental health settings. Hope as a mechanism for improved treatment has been studied in the contexts of PTSD, chronic physical illness, and terminal illness, among other disorders and ailments. Within mental health practice, clinicians have suggested using hope interventions as a supplement to more traditional cognitive behavioral therapies. In terms of support for physical illness, research suggests that hope can encourage the release of endorphins and enkephalins, which help to block pain.

Impediments

Communicating an unfavourable prognosis while maintaining patient hope represents a ethical challenge for healthcare professionals. There are two main arguments based on judgement against those who are advocates of using hope to help treat Catastrophic illnesses. The first of which is that if physicians have too much hope, they may aggressively treat the patient. The physician will hold on to a small shred of hope that the patient may get better. Thus, this causes them to try methods that are costly and may have many side effects. One physician notedthat she regretted having hope for her patient; it resulted in her patient suffering through three more years of pain that the patient would not have endured if the physician had realized recovery was unfeasible.

The second argument is the division between hope and wishing. Those that are hopeful are actively trying to investigate the best path of action while taking into consideration the obstacles. Research has shown though that many of those who have "hope" are wishfully thinking and passively going through the motions, as if they are in denial about their actual circumstances. Being in denial and having too much hope may negatively impact both the patient and the physician.

Benefits

The impact that hope can have on a patient's recovery process is strongly supported through both empirical research and theoretical approaches. However, as of 2008 reviews of literature also maintain that more longitudinal and methodologically sound research is needed to establish which hope interventions are actually the most effective, and in what setting (i.e. chronic illness vs. terminal illness).

In culture

In the matter of globalization, hope is focused on economic and social empowerment.

Focusing on parts of Asia, hope has taken on a secular or materialistic form in relation to the pursuit of economic growth. Primary examples are the rise of the economies of China and India, correlating with the notion of Chindia. A secondary relevant example is the increased use of contemporary architecture in rising economies, such as the building of the Shanghai World Financial Center, Burj Khalifa and Taipei 101, which has given rise to a prevailing hope within the countries of origin. In chaotic environments hope is transcended without cultural boundaries, Syrian refugee children are supported by UNESCO's education project through creative education and psycho-social assistance. Other inter-cultural support for instilling hope involve food culture, disengaging refugees from trauma through immersing them in their rich cultural past.

In literature

Engraving of Pandora trying to close the box that she had opened out of curiosity. At left, the evils of the world taunt her as they escape. The engraving is based on a painting by F. S. Church.

Hope is the thing with feathers that perches in the soul and sings the tune without the words and never stops at all.

— Emily Dickinson

A classic reference to hope which has entered modern language is the concept that "Hope springs eternal" taken from Alexander Pope's Essay on Man, the phrase reading "Hope springs eternal in the human breast, Man never is, but always to be blest:" Another popular reference, "Hope is the thing with feathers," is from a poem by Emily Dickinson.

Hope can be used as an artistic plot device and is often a motivating force for change in dynamic characters. A commonly understood reference from western popular culture is the subtitle "A New Hope" from the original first installment (now considered Episode IV) in the Star Wars science fiction space opera. The subtitle refers to one of the lead characters, Luke Skywalker, who is expected in the future to allow good to triumph over evil within the plot of the films.

The swallow has been a symbol of hope, in Aesop's fables and numerous other historic literature. It symbolizes hope, in part because it is among the first birds to appear at the end of winter and the start of spring. Other symbols of hope include the anchor and the dove.

In mythology

Elpis (Hope) appears in ancient Greek mythology with the story of Zeus and Prometheus. Prometheus stole fire from the god Zeus, which infuriated the supreme god. In turn, Zeus created a box that contained all manners of evil, unbeknownst to the receiver of the box. Pandora opened the box after being warned not to, and unleashed a multitude of harmful spirits that inflicted plagues, diseases, and illnesses on mankind. Spirits of greed, envy, hatred, mistrust, sorrow, anger, revenge, lust, and despair scattered far and wide looking for humans to torment. Inside the box, however, there was also an unreleased healing spirit named Hope. From ancient times, people have recognized that a spirit of hope had the power to heal afflictions and helps them bear times of great suffering, illnesses, disasters, loss, and pain caused by the malevolent spirits and events. In Hesiod's Works and Days, the personification of hope is named Elpis.

Norse mythology however considered Hope (Vön) to be the slobber dripping from the mouth of Fenris Wolf: their concept of courage rated most highly a cheerful bravery in the absence of hope.

In religion

Hope is a key concept in most major world religions, often signifying the "hoper" believes an individual or a collective group will reach a concept of heaven. Depending on the religion, hope can be seen as a prerequisite for and/or byproduct of spiritual attainment.

Christianity

 이 부분의 본문은 Hope (virtue)입니다.

People collecting the miraculous water in Lourdes, France

Hope is one of the three theological virtues of the Christian religion, alongside faith and love. "Hope" in the Holy Bible means "a strong and confident expectation" of future reward (see Titus 1:2). In modern terms, hope is akin to trust and a confident expectation". Paul the Apostle argued that Christ was a source of hope for Christians: "For in this hope we have been saved" (see Romans 8:24).

According to the Holman Bible Dictionary, hope is a "trustful expectation...the anticipation of a favorable outcome under God's guidance." In The Pilgrim's Progress, it is Hopeful who comforts Christian in Doubting Castle; while conversely at the entrance to Dante's Hell were the words, "Lay down all hope, you that go in by me".

Hinduism

In historic literature of Hinduism, hope is referred to with Pratidhi (Sanskrit: प्रतिधी), or Apêksh (Sanskrit: अपेक्ष). It is discussed with the concepts of desire and wish. In Vedic philosophy, karma was linked to ritual sacrifices (yajna), hope and success linked to correct performance of these rituals. In Vishnu Smriti, the image of hope, morals and work is represented as the virtuous man who rides in a chariot directed by his hopeful mind to his desired wishes, drawn by his five senses, who keeps the chariot on the path of the virtuous, and thus is not distracted by the wrongs such as wrath, greed, and other vices.

In the centuries that followed, the concept of karma changed from sacramental rituals to actual human action that builds and serves society and human existence–a philosophy epitomized in the Bhagavad Gita. Hope, in the structure of beliefs and motivations, is a long-term karmic concept. In Hindu belief, actions have consequences, and while one's effort and work may or may not bear near term fruits, it will serve the good, that the journey of one's diligent efforts (karma) and how one pursues the journey, sooner or later leads to bliss and moksha.

같이 볼것

• 패배주의
• 실망
• 엘도라도
• 공상적 낙천주의
• 낙관주의
• "자기 의존"
• 희망의 원리
• 공상적 이상주의

추가 도서 목록

• Averill, James R. Rules of hope. Springer-Verlag, 1990.
• Miceli, Maria and Cristiano Castelfranchi. "Hope: The Power of Wish and Possibility" in Theory Psychology. April 2010 vol. 20 no. 2 251–276.
• Kierkegaard, Søren A. The Sickness Unto Death. Princeton University Press, 1995.
• Snyder, C. R. Handbook of hope: theory, measures, & applications. Academic [Press], 2000.
• Stout, Larry. Ideal Leadership: Time for a Change. Destiny Image, 2006

같이 보기

• 기회
• 실망
• 공포
• 불안