Nor yet can dialogue exist without hope. Hope is rooted in men's incompletion, from which they move out in constant search—a search which can be carried out only in communion with others. Hopelessness is a form of silence, of denying the world and fleeing from it. The dehumanization resulting from an unjust order is not a cause for despair but for hope, leading to the incessant pursuit of the humanity denied by injustice. Hope, however, does not consist in crossing ones arms and waiting. As long as I fight, I am moved by hope; and if I fight with hope, then I can wait. As the encounter of women and men seeking to be more fully human, dialogue cannot be carried on in a climate of hopelessness. If the dialoguers expect nothing to come of their efforts, their encounter will be empty and sterile, bureaucratic and tedious.

Class conflict is another concept which upsets the oppressors, since they do not wish to consider themselves an oppressive class. Unable to deny, try as they may, the existence of social classes, they preach the need for understanding and harmony between those who buy and those who are obliged to sell their labor. However, the unconcealable antagonism which exists between the two classes makes this "harmony" impossible. The elites call for harmony between classes as if classes were fortuitous agglomerations of individuals curiously looking at a shop window on a Sunday afternoon. [...]

[...] dialogical theory requires that the world be unveiled. No one can, however, unveil the world for another. Although one Subject may initiate the unveiling on behalf of others, the others must also become Subjects of this act. The adherence of the people is made possible by this unveiling of the world and of themselves, in authentic praxis.

[...] domination is itself objectively divisive. It maintains the oppressed I in a position of "adhesion" to a reality which seems allpowerful and overwhelming, and then alienates by presenting myste­ rious forces to explain this power. Part of the oppressed / is located in the reality to which it "adheres"; part is located outside the self, in the mysterious forces which are regarded as responsible for a reality about which nothing can be done. The individual is divided between an identical past and present, and a future without hope. He or she is a person who does not perceive himself or herself as becoming; hence cannot have a future to be built in unity with others. But as he or she breaks this "adhesion" and objectifies the reality from which he or she starts to emerge, the person begins to integrate as a Subject (an I) confronting an object (reality). At this moment, sundering the false unity of the divided self, one becomes a true individual.