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Exercises of the imagination are dependent on images, impressions, and memories that over time become increasingly complex and linked with each other in ways that make them significant. I imagine my prime minister making sweeping changes to the management of climate change, and especially to those things that would decrease the risk of repeating the tragic loss of precious human and non-human life and property in the 2019–2020 Australian bushfires I imagine my prime minister granting lucrative leases on coal mines and continuing to support reckless, short-term profit business practices. The human capacity to imagine the future extends to political imaginings, too. Our power to imagine gives rise to both hoped for and feared perceptions: I imagine conversing with colleagues at an international Spinoza conference in Madrid I imagine dying in a plane crash on my way to a conference in Madrid. What is clear is that the hope–fear dyad arises through our ignorance of the forces that determine our lives, and the more ignorant we are of these forces, the more we are at the mercy of hope and fear. But doubt may give rise to anxiety when it appears likely that what it is that we fear will come to pass and so we fall into despair.
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The future is uncertain and when we hope for the best outcome such hopeful feelings imply our confidence in gaining a good outcome. As Spinoza states in the Ethics, ‘there is neither Hope without Fear, nor Fear without Hope’ (E3DefAff XIII). For Spinoza, hope and confidence are linked but are also essentially connected to their opposites, namely, fear and despair. Often seen by Greek philosophers as a passivity of weak and ignorant souls, then as a virtue (along with faith and charity) by some Christian thinkers, hope is configured as an ambivalent passion in early modern philosophy. Does the jar preserve hope for our benefit, or is it an evil from which the jar protects us? This ambivalent attitude towards hope remains a strong theme throughout Western mythology, theology, and philosophy. Is it really a gift from the gods, or is it a curse as Nietzsche suggested when he said that ‘it is in truth the worst of all evils, because it protracts the torments of men’ ( 1996, p. There are many versions of this myth and much disagreement concerning the value of hope in human life. Struggling to reseal the jar, she manages to retain just one thing: hope ( Elpis). Contrary to all warnings, Pandora’s curiosity drives her to open the jar thus releasing its contents. In The Works of Days, the Greek poet Hesiod tells of two gifts from the gods bequeathed to Prometheus and humankind: the alluring and inquisitive woman, Pandora, and a sealed jar containing various evils, illnesses, and bad fortune.