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The article considers McCarthy’s novel No Country for Old Men from the perspective of the existentialist motif of despair in the characters’ network. Being philosophical in nature, the book raises existential questions of the value of human life and the purpose of human existence. The subject of the study is the existentialist motif of despair. The problem is the peculiarities of representation of this existentialist motif in modern literature. The aim of the study is to explore the literary representation of the existentialist motif of despair in No Country for Old Men. The applied methods include close reading, which serves for the identification of the motif of despair in the novel, and character analysis, which helps examine the main characters’ experiences of despair and reveal their psychological and emotional responses to the existential challenges they face. The novelty of the study lies in offering a fresh perspective on the analysis of the novel in the context of existentialist motifs, especially the motif of despair. The results of the study show that in No Country for Old Men the existentialist motif of despair arises from the awareness of the inherent meaninglessness and absurdity of existence. The main characters constantly experience despair because the society they live in is devoid of meaning and is ruled by cruelty, which reveals profound changes of modern civilization. The protagonists belong to diverse generations and differ in their positions and ways of thinking, but they share a common experience of descending into the depths of despair at some point of their lives. The despair that they feel is caused by the changes that society undergoes. These transformations, also on the global scale, provoke alteration in the ethical norms engendering a pervasive sense of dissonance and moral ambiguity. The characters seem to assume that violence becomes necessary for survival, since justice proves its insufficiency, money and drugs take a leading place and substitute religion, and the value of human life deteriorates. The world seems absurd and devoid of meaning; however, the protagonists desperately try to find their path through the darkness and struggle to uncover meaning and authenticity in a seemingly indifferent and chaotic world.

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In view of the man-made climate crisis that is becoming increasingly apparent, we are struggling with existential fears of the threatening climate changes or of the transformations that are urgently needed socially and economically. Possibly, we are also troubled by deeply felt feelings of guilt that we are partly responsible for the critical changes in the world. Ultimately, we run the risk of falling into hopelessness or panic-like activism. There are ways that focus less on the apocalypse and see the changes which are necessary due to climate change, as an opportunity to design a new world which is a fair place and a place worth living in for humanity, and that it is worth fighting for. Individual psychologists can contribute to the development of social and individual resilience, especially with their focus on the »sense of community« or in Adler's own translation: »social interest«. [ABSTRACT FROM AUTHOR]

The growing insecurity generated by school and the despair of young graduates are challenging the discourse that presents formal education as the classic path to success and making a living. This questioning is often a source of misunderstanding within families, between disillusioned young people and their parents. It is, in fact, an opposition between two generations that project different, even antagonistic, perspectives on the same reality (the usefulness of school). Indeed, while parents see all the opportunities that school offers them, young people think about the time they are investing and the unemployment they will face at the end. Based on ethnographic field research, including interviews, questionnaires and observations with young people, parents, teachers and other actors, I analyse how education campaigns reinforce feelings of social prestige and hope, and thus serve as an alibi for promoting mass schooling in rural areas of northern Benin. It also shows how perceptions of school and prospects can influence young people's decisions about their future orientation. [ABSTRACT FROM AUTHOR]

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The article "Editorial" in the Quarterly Journal for Scientific Pedagogy discusses the topic "Education - Practice of Hope?". It emphasizes that education is always connected to hope and that hope is a fundamental aspect of pedagogical action. Various authors analyze the connection between education and the future, the different future options of education, and the relationship between hope and power. It also discusses how a pedagogically responsible hope can be understood. The article concludes with an appeal to learn to hope and overcome hopelessness. [Extracted from the article]

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Copyright of Soziologische Revue is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Dick Boer's book on Job is the subject of this contribution, which focuses on hopelessness and resistance in neoliberal capitalism. In dialogue with Boer (but also going beyond his theses), Weber attempts to reformulate the story of Job in order to enable the liberating and disappointing aspects of Boer's biblical theology to become productive for contemporary politics. [ABSTRACT FROM AUTHOR]

In his answer to the question “What is Enlightenment?”, Kant argues that we must have the courage to use our own reason and imputes failure to do so on laziness and cowardice. Why exactly does the call for emancipation require resolve? This paper follows Foucault in defining Enlightenment as a modern ethos that adopts the ephemeral as a way of being. Contrary to the French philosopher, however, we argue that this permanent critique of oneself and of the world creates a void that leaves us trembling before nothingness. If Enlightenment requires courage, then, it is precisely to urge us to remain steadfast in the practice of freedom and to not shy away from the dangers it imposes. Courage, in short, is resolve before the abyss of freedom. Too long have we confined Kant to an ossified, rationalistic framework, thankfully impervious to human anguish for some, regretfully incapable of it for others. If anything, this paper wants to uncover the deep, existential tones of his conclusions on modernity, and it will do so through an examination of his account of courage.

The book "The Crossing of the Impossible: Hope in Times of Climate Catastrophe" by Corine Pelluchon is about hope in times of climate catastrophe. The author dedicates her book to all those who suffer from climate anxiety and eco-depression. She talks about the despair that arises from the threat to democracy, climate change, and the decline of biodiversity. Pelluchon criticizes governments that are incapable of implementing effective measures to address these crises and warns of the danger that despots and populist opportunists could fill the resulting vacuum. Eco-depression differs from political situations because climate change is unstoppable and we do not know what to expect. The author emphasizes that hope should not be equated with optimism, but rather that it enables us to question our way of life and cross the impossible. [Extracted from the article]

In my paper I set the existential interpretation of Dostoevsky’s Notes from the Underground proposed by Lev Shestov against the religious and psychological interpretations of this novel in order to excavate a vital problem in Dostoevsky, which is the inversion of hierarchy in pairs of oppositional categories such as normality-pathology, happiness-unhappiness, harmony- dissonance, omnitude-lack, certainty-uncertainty, joy-despair, faith-doubt. Following Shestov I argue that Dostoevsky embraces those categories that are traditionally mistrusted and negatively valorized and by so doing he rehabilitates the “underground”, accursed and unhappy existence at the expense of regular, “normal” life, easily founding spiritual certainty and every day satisfaction. Such an un-problematic life Dostoevsky’s man from the underground regards as a false, smug and eventually – “dead”. In further part of my study I focus on the religious aspect of Shestov’s later philosophy and try to prove that the perspective of faith gradually introduced to his reading of Dostoevsky in no way cancels Shestov’s early philosophy of the underground, despair and tragedy. On the contrary: if faith “obtained” is likely to become yet another mask of “evidence” and “certainty” and in this way might put stop to existential doubts and spiritual dissatisfaction, then neither Dostoevsky, nor Shestov himself, can easily trust it. In this situation despair and tragedy cannot but hold in Dostoevsky’s and Shestov’s thought and the circle of searching and suffering must remain vicious. I demonstrate the consistency in Shestov’s philosophical thought on Dostoevsky and its constant adequacy for understanding one of the crucial existential dilemmas in the works of the Russian writer.

Review of: Simon D. Podmore, Kierkegaard and the Self Before God Anatomy of the Abyss, Indiana Series in the Philosophy of Religion, Bloomington, 2011, 280p.

There is currently an emphasis on the biopsychosocial concept of pain in pain therapy programs. However, the complexity of chronic pain, in particular its importance for those affected by it, can only be insufficiently captured with this concept. This is due to the fact that, to date, one core aspect of the phenomenon chronic pain has only rarely been taken into account: its existential character. Chronic pain can threaten the self-image and the individual's understanding of the world, their wishes and goals in life, and ultimately the entire integrity of those affected. Statements by chronic pain sufferers show that such pain always represents an existential experience and affects the person as a whole. Two aspects make this very clear: the existential despair of the pain on the one hand, as well as questions of meaning and reorientation on the other. Current treatment concepts, however, do not adequately consider the existential character of such challenges. Chronic pain should therefore always be perceived and treated from a holistic perspective. In this context, the aspects of recognizing its uniqueness, helping to express the pain and giving space to the experience are to be given special consideration in order to support chronic pain patients in dealing with their pain., (© 2022. The Author(s).)

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Copyright of Psychiatrie und Psychotherapie is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)