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hope

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this is well defined topic releated to happiness and wellbeing in the context of positive psychology.

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hope

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  1. FOREST FOREST HOPE AND FEAR  MAIDA AND BENISH MUSHTAQ

  2.  FOREST EXPEDITIONS  FOREST EXPEDITIONS PSYCHOLOGY OF HOPE AND FEAR  LIFE IS EITHER A GREAT ADVENTURE OR NOTHING. THERE IS NO WI-FI IN THE FOREST, BUT YOU WILL FIND A BETTER CONNECTION. LET'S GO ON AN ADVENTURE.

  3.  FOREST EXPEDITIONS  FOREST EXPEDITIONS STUDIES HAVE SHOWN THAT LISTENING TO AND RECITING THE QUR'AN HAS A STATISTICALLY SIGNIFICANT EFFECT ON IMPROVING THE MENTAL HEALTH OF MUSLIMS. THIS PAPER INVESTIGATES THE TEXTUAL BASIS FOR THIS BY COMPARING THE DIFFERENT WAYS IN WHICH THE QUR'AN ELICITS THE EMOTIONS OF HOPE AND FEAR. IT ALSO CONSIDERS THE PSYCHOLOGICAL BASIS FOR FEAR OF GOD AND HOPE FOR GOD'S MERCY AND HOW THESE DIFERENCES INFORM AND AFECT THE WAY IN WHICH THE QUR'AN GENERATES THESE EMOTIONS. IT ALSO ACCEPTS THE ASSOCIATION BETWEEN LANGUAGE AND EMOTION, AS ANNA WIERZBICKA AVERS.

  4. LeDoux's work on fear established that it is processed spontaneously and automatically, with two pathways of emotion elicitation. The first pathway involves the thalamus and amygdala, while the second involves the cortex. Fear is mediated by a subcortical brain network centred on the amygdala, producing reactions that are afective and automatic. Fear is a primary negative emotion that is induced in two ways: reactive and abstractive. Reactive fear arousal is predicated on conscious appraisal, while abstractive fear arousal is based on explicit or implicit processes of conditioning. Implicit memories are more powerful elicitors of fear than their explicit counterparts, as the response is immediate and automatic. primary negative emotions of fear Hope is a quadripartite hierarchical system in which goal-specific hope is one of the most defnite types. It is a cognitive process based on promise and probability, allowing us to be fexible and choose how to respond in a certain situation. LeDoux (1998) asserts that higher cognitive functions and involvement of higher cortical structures allow us to be emotional actors, rather than just reactors. Hope is a complex emotion that involves goals, pathways, and agency. It is premised on attainment of a long-term goal and may involve short-term negative feelings.The pain-proft proposition must be favourable and the goal must be reasonable and morally and socially acceptable. Fear dominates hope, but this is not the only difference between them. secandary positive emotions of hope

  5. Michael Gazzaniga's (1967) work on split-brain surgery patients revealed hemispheric distinctions, leading to the right/left duality in which the right hemisphere is more intuitive and the left more analytic. Recent studies have clarified that the pathways for processing negative information, related to fear, and those for processing positive information, related to hope, are different. However, there is debate about the relative roles of and the extent to which these neural programs afect human behaviours. hemisphere of hope & fear  Proponents of nature argue that emotions are biological and shape us to think and behave in religious ways. Advocates of nurture argue that emotions are culturally created and are devoid of biological intervention. Toshihiko Izutsu has shown how the Qur'an takes account of socially and culturally derived emotions and refashions them to elicit constructive behaviours. This study presents the nature argument by demonstrating how the Qur'an uses our natural neurological and biochemical pathways to elicit hope and fear.       nature vs nurture

  6. EFFICITUR ALIQUAM THE QUR’AN FREQUENTLY COUPLES THE EMOTIONS OF FEAR AND HOPE. GOD DESCRIBES PEOPLE WHO “CALL OUT TO THEIR LORD IN FEAR (KHAWFAN) AND HOPE (TAMA‘AN)” (QUR’AN, 32:16) AND MENTIONS THOSE WHO “CALLED OUT TO US IN HOPE (RAGHABAN) AND FEAR (RAHABAN)” (QUR’AN, 21:90). BUT BEFORE EMBARKING ON A COMPARATIVE ANALYSIS OF THESE TERMS AS THEY APPEAR IN THE QUR’AN, A QUANTITATIVE ANALYSIS OF THE NUMBER AND FREQUENCY OF THESE TERMS NEEDED TO BE CONDUCTED.2 THE AFOREMENTIONED VERSES ARE ILLUSTRATIVE OF THE MYRIAD TERMS THE QUR’AN EMPLOYS WHEN REFERRING TO FEAR OF GOD AND HOPE FOR GOD’S MERCY. YET THESE ARE NOT THE ONLY TERMS THAT DEMAND OUR ATTENTION FOR THERE ARE ALSO THE NUMEROUS QUR’ANIC TERMS THAT ELICIT FEAR AND HOPE, SUCH AS THOSE THAT DESCRIBE HELL AND HEAVEN, RESPECTIVELY. THE STUDY THUS ADOPTED A FOUR-PRONGED APPROACH TO QUANTITATIVELY ANALYSE FEAR AND HOPE IN THE QUR’AN AND MINIMISE THE SUBJECTIVE INCLUSION OF TERMS.

  7. RESULTS OF FINDINGS  1. THE FREQUENCY WITH WHICH TERMS FOR FEAR OF GOD APPEAR IN THE QUR’AN IS OVER THREE TIMES THAT OF TERMS FOR HOPE FOR GOD’S MERCY (99/32;). 2. KHAWF (53) AND KHASHYA (31) CONSTITUTE THE MAIN TERMS FOR FEAR OF GOD IN THE QUR’AN. TOGETHER, THESE TWO TERMS ACCOUNT FOR ALMOST 85% OF THE TERMS PERTAINING TO THE FEAR OF GOD IN THE QUR’AN. 3. RAJA’ (18) AND TAMA‘ (9) CONSTITUTE THE MOST COMMON TERMS FOR HOPE OF GOD’S MERCY IN THE QUR’AN. TOGETHER, THESE TWO TERMS ACCOUNT FOR ALMOST 85% OF THE TERMS PERTAINING TO HOPE FOR GOD’S MERCY IN THE QUR’AN.  4. THERE IS AN ALMOST TWOFOLD INCREASE IN THE TERMS (41/21) AND FREQUENCY OF TERMS PERTAINING TO FEAR AS COMPARED WITH HOPE IN THE QUR’AN (795/430). 5. DESPITE THE NUMBER OF NAMES FOR HEAVEN AND FOR HELL BEING THE SAME (11), THE NUMBER OF INSTANCES OF HELL IS FAR GREATER THAN THAT OF ITS COUNTERPART (230/165). 6. THE TERM ‘PUNISHMENT/TO PUNISH’, ‘ADHAB/YU‘ADHDHIB, OCCURS SIGNIFCANTLY MORE TIMES THAN ALL THE TERMS THAT EVOKE HOPE COMBINED (338/233). 7. THE TERM ‘FRE/THE FIRE’, NAR/AL-NAR OCCURS ALMOST AS MANY TIMES AS ALL THE NAMES FOR HEAVEN COMBINED (126/165).

  8.  FOREST EXPEDITIONS  FOREST EXPEDITIONS THE QUR'AN EMPLOYS ITS PREDOMINANTLY ESCHATOLOGICAL VERSES TO ELICIT FEAR OF GOD AND HOPE FOR GOD'S MERCY. ESCHATOLOGY PLAYS A FUNDAMENTAL ROLE IN ISLAM AND THE QUR'AN SPECIFICALLY, WITH SEVEN MAIN TOPICS: STORIES OF PAST PEOPLES, INFORMATION OF WHAT IS TO COME, SIMILITUDES, ADMONISHMENTS, AND RELIGIOUS REGULATIONS. THE PUNISHMENT OF PAST PEOPLES IS A MAJOR SOURCE OF ABSTRACTIVE FEAR AROUSAL IN THE QUR'AN, WHICH IS USED TO CONDITION THE READER TO FEAR THE TRUE PUNISHMENT ON THE DAY OF JUDGEMENT. THE DEDICATION OF ISLAM'S TEXT TO DEATH AND THE AFTERLIFE IS SO INTENSE THAT IT PERMEATES AND INFORMS THE GENERAL ELAN OF DAILY PRAXIS AND LIVED EXPERIENCE. ESCHATOLOGICAL VERSES OF THE QUR'AN EXERT A POWERFUL INFUENCE ON THE READER AND ARE POTENT ELICITORS OF FEAR AND HOPE.THE QUR'AN ELICITS ABSTRACTIVE FEAR THROUGH THE PUNISHMENT STORIES OF PAST PEOPLES AND THEN LINKS IT TO THE ULTIMATE PUNISHMENT IN THE HEREAFTER. SMITH AND HADDAD (2002) DIFFERENTIATE BETWEEN FEAR AROUSAL AND “UNMITIGATED PESSIMISM”, ADDING THAT THE QUR'AN INSTILS HOPE AS A POWERFUL ANTITHESIS TO FEAR. THE DESCRIPTIONS OF HEAVEN AND HELL IN THE QUR'AN ARE LINKED TO ACTIONS THAT LEAD TO ENTRY INTO HEAVEN OR FREEDOM FROM HELL, AND POSTULATE THEIR EXISTENCE. THE QUR'AN INCULCATES A HOPE FOR HEAVEN AND A FEAR OF HELL, BUT REFASHIONS AND RECHANNELS THESE EMOTIONS INTO CONCRETE BEHAVIOURS THAT LEAD TO ADMISSION INTO HEAVEN OR FREEDOM FROM HELL. IT EMPLOYS EMOTION UTILISATION, WHICH IS THE HARNESSING OF AN EMOTION’S INHERENTLY ADAPTIVE MOTIVATION/FEELING COMPONENT IN CONSTRUCTIVE AFECTIVE-COGNITIVE PROCESSES AND ACTIONS, AND ATTACHES TO THESE EMOTION SPECIFIC ACTIONS THAT LEAD TO ADMISSION INTO HEAVEN OR FREEDOM FROM HELL. THIS CREATES A NEW MORALITY IN WHICH THE HEREAFTER DETERMINES THE HERE AND NOW.

  9. EFFICITUR ALIQUAM THIS STUDY ASSUMES THAT FREQUENCY OF TERMS IN THE QUR'AN IS AN INDICATOR OF IMPORTANCE, EVEN IF IT IS NOT THE BEST INDICATOR. IT IS INTENDED AS A PRELIMINARY STUDY TO MORE FOCUSED ONES, AND SHOULD BE SEEN AS A NECESSARY FIRST STEP TOWARDS MORE ADVANCED STUDIES.

  10. THE QUR'AN ELICITS TWO EMOTIONS, FEAR AND HOPE, IN DIFFERENT WAYS. FEAR IS CHANNELLED THROUGH PROCESSES LARGELY BEREFT OF HIGHER CORTICAL INVOLVEMENT, WHILE HOPE IS A COGNITIVE PROCESS INVOLVING MORE COMPLEX NEUROLOGICAL FUNCTIONS. THE ANALYSIS OF QUR'ANIC TERMS IMPLICATED IN AND RESPONSIBLE FOR THE GENERATION OF FEAR OF GOD AND HOPE FOR GOD'S MERCY HIGHLIGHTS THE PSYCHOLOGICAL AND NEUROLOGICAL HETEROGENEITY OF THESE EMOTIONS. FEAR IS TRIGGERED BY SHORTER DESCRIPTIONS BUT MORE NUMEROUS TERMS THAT CORRESPOND TO ITS AFFECTIVE PSYCHOLOGICAL ORIGINS. THE QUR'AN ENSURES THAT IT MAINTAINS A FINE BALANCE BETWEEN THE CONSTRUCTIVE CONCLUSION AVOIDANCE OF ACTIONS IT DEEMS REPREHENSIBLE AND THE CONSTRUCTIVE ELICITATION OF ACTIONS IT DEEMS MORAL. THE QUR'AN TAKES ACCOUNT OF HUMAN NATURE AND NURTURE BY USING POWERFUL IMAGERY TO ELICIT FEAR AND HOPE. IT REDEFNES THESE EMOTIONS TO A PRECISE FEAR AND A SPECIFIC HOPE, AND MAINTAINS THE PRIMACY OF HOPE BY ALLOWING IT TO REGULATE FEAR. THIS IS REFUTED IN MANY VERSES OF THE QUR'AN, SUCH AS WHEN MUHAMMAD IS COMMANDED TO PROCLAIM THAT GOD'S MERCY ENVELOPS ALL THINGS AND THAT GOD HAS MADE MERCY INCUMBENT UPON HIMSELF. THE QUR'ANIC REGULATION OF FEAR BY HOPE BEARS TESTIMONY TO THE VERACITY OF THIS DECLARATION.

  11. THANK YOU THANK YOU

  12.  FOREST EXPEDITIONS  FOREST EXPEDITIONS POSITIVE, NEGATIVE AND BLENDED EMOTIONS  LIFE IS EITHER A GREAT ADVENTURE OR NOTHING. THERE IS NO WI-FI IN THE FOREST, BUT YOU WILL FIND A BETTER CONNECTION. LET'S GO ON AN ADVENTURE.

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