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Speaker 3
And now it sounds as if, you
Speaker 1
know, hope certainly might not be appropriate in all situations. And then you got two options. One is two opposite options, really. One is revolt, something like anger, and you give up on hope, because you think it's not going to happen, and something's got to happen now. And the othe is resignation, er, where you don't get angry er, but you stop desiring somethinger, some something like that. And these seem to be two possible outcomes, if you cease to hope, if hope ceased. And again, it's an interest only, a question, i think, whether
Speaker 3
anger also has to have some element of hope within it. Yes. So i think, yes, ultimately, pa only option is pure resignationand there are figures in the history philos which you haven't mentioned, who are suspicious of the will and su suspicious of notions of freedom. Min the stoics. We didn't mention spinoza. We didn't mention these are all people for whom the notion of giving up agency is fine. And that's precisely whele they're thethe ultimate enemies of hope. Perhaps
Speaker 1
that's but then thats that tie to the idea of the intrinsic link between hope and agency. Yes, very neatly. Because if you take that seriously, so you can't do anything without hoping that somehow you can succeed, then the question applies to resignation itself. You know, is that something that you do? And then if it is something that you do, and presumably you got to hope somehow that you can stop hoping. And that creates a paradox. And i think people like schopenhauer, for example, whom we didn't talk about, or lukstharper, whom bob, i'm shue, would love to talk about. E are very sensitive to that. That's why schopenhauer says that actually, you can't resign willing yourself. It's got to be sort of drawn out of you. And it can be drawn out of you by suffering, by excessive suffering, where then thet comes a point. He says, the will to live is killed in you. And and you just sort of carry on, but you go through emotions, that's all it is, but it's not something you do. And so it avoids this obstacle, well, if i resign, i got to be able to hope that i resign. And the other one is to be claimed. He says, to realize that your own perspective is so limited that you can expand it and have ampathy with the whole d in which case, then the will to live sort of extinguishes itself, because it realizes the amount of suffering through the will, and it realizes that the joy of one living being is the unhappiness of another. And so there's a sense, a metical sense, in which the will ceases to will. But again, is not something it does
Speaker 6
in our time. With melvilne bragg, produced by simon tillotson.
Speaker 5
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