Jiri Weil wrote a famous book Life with the Star, where he used his own experiences as a survivor of the Holocaust. In this visionary book, Weil is drawing to us with gentle sweeps a political and social void. In this manner Weil is taking a step outwards from the dimension of the modern life that Kafka analysed in his introspection of bureaucratic individuality. The book tells us the ground work of genocide. The progressive retraction of the rights of citizenship and humanity from a people, and neither Roubicek who is the main character of the book, nor anyone around him does much to resist it. For example in one scene which is quite revealing Roubicek is thrown off a streetcar and roughed up by soldiers in front of large crowd. The other passengers "were looking at the floor, as if they were searching for a coin that had rolled under the wooden slats. Nobody spoke."

Eventually, the book moves back from this existential null point, and Roubicek begins to reclaim his humanity. He is assigned a job growing vegetables in a graveyard, the only land the Jews are allowed to cultivate, and he begins a process of reflection on death. When the Nazis build a center for the processing of the deportees, and tell everyone they are building a circus, Roubicek remembers his childhood. "When I watched the seals pushing a ball with their snouts I didn't know it was a bad thing to be an animal in the circus. It did not occur to me that it was something that seals did not usually do....But when I myself was to perform in the circus, I didn't like to remember the sound of the whip and the cries of the tamers." But even animals, a farmer tells him, will not do certain things. Why then, wonders Roubicek, will humans do anything; even participate in their own destruction, in a desperate attempt to cling to life? He sees it is not just death which awaits him, but a faceless, nameless death. He makes a decision which gives him hope, not so much for survival as for a life and death which escapes the regimented extinction the Nazis have proscribed for him.

So Roubicek is drawn to the conclusion that the real struggle for the hope starts only when there is no hope left at all. We must decide to cling on to the hope even though we might know that this hope is in vain. In a remarkable passage, Roubicek rakes the graveyard and imagines a fable where the prayers for the dead rise up to heaven in a song, and then "as the song flew off with the leaves and the leaves fell into the mud and dirt, they were raised up again by the wind, and they fell on plowed fields and flew about garbage dumps. The song became trite, the kind played on accordions in dance halls; drunks wept when they heard it... But the tears of the angel of death, falling as pebbles, had always been in it...the song had always flown through the land with the blood of the martyrs."

In every act where the goal is the change there is the dimension of hope. In this paper I will focus on this dimension of hope by the help of Erich Fromm and Ernst Bloch. I will show that even though education is always connected with the socialisation process and with it to the maintenance of the established system, we can still vision points of hope. In fact we have to if there will be any hope left to us at all.