Developed Marxism sought to shed the utopian elements of early socialism in its effort to constitute itself as rational and scientific. Utopia was thus conceived as a non-place, in contrast to communist society, which was presented as the highest stage of human historical development. In "The Principle of Hope", Ernst Bloch famously rehabilitated social utopia by engaging in a critical dialogue with biblical categories such as Exodus and the Kingdom. Social inequalities and systemic injustice, exploitation and alienation are addressed through hope, which inherently carries a revolutionary and transformative dynamic capable of orienting praxis toward an "Exodus." For Bloch, hope does not concern only social utopia -or eschatological expectation- but functions as a dynamic mode of understanding and reflecting upon the present. As he writes, "even if hope merely rises above the horizon, whereas only knowledge of the Real shifts it in solid fashion by means of practice, it is still hope alone which allows us to gain the inspiring and consoling understanding of the world" (The Principle of Hope, vol. III, MIT Press, 1996, 1367). Bloch's thought elevated the dialogue between Christians and Marxists to new theoretical levels; as Jürgen Moltmann argues, Christian theology itself -particularly its theology of hope- was renewed through Bloch's emphasis on eschatology. This paper argues that any 'Weltanschauung' that articulates a future horizon for human society inherently contains hope as a driving force for imagining social utopia, one that also operates in the present as a political stance against dominant institutional orders.