fearism - Blog - Fearlessness Movement2024-03-29T09:51:25Zhttps://FearlessnessMovement.ning.com/blog/feed/tag/fearismConnecting Fearism spokespersonshttps://FearlessnessMovement.ning.com/blog/connecting-fearism-spokespersons2023-12-31T19:14:26.000Z2023-12-31T19:14:26.000ZDr Nusrath Fathimahttps://FearlessnessMovement.ning.com/members/DrNusrathFathima<div><img src="https://storage.ning.com/topology/rest/1.0/file/get/12343345265?profile=RESIZE_400x&width=400"></div><div><p><span style="font-size:17px;">"Fear is beautiful Consciousness" (Desh Subba)</span></p>
<p><br /> <span style="font-size:17px;">It's my immense pleasure to meet today with An esteemed retired DGP (Director General of Police ). </span> <br /> <br /> <span style="font-size:17px;">I'm Thankful to Mr. Desh Subba sir (FearismStudy Center, Dharan, Nepal) for introducing me Mr. Maria B sir. </span> <br /> <br /> <span style="font-size:17px;">Desh Subba and Maria B are very knowledgeable, keen, kind and Down to earth personalities. </span> <br /> <br /> <span style="font-size:17px;">Desh Subba is the leading Fearism spokesperson in the East, and Co-founder of the Fearism Study Center (Dharan, Nepal, 2009). </span> <br /> <br /> <span style="font-size:17px;">Subba has published his first book " Philosophy of Fearism " (2014), He started Fearism as a literary movement in 1999 with fiction and in 2011 with line poetry.in his service subba has achieved International Book Award (2015, Finalist), Dr. Shyam Karki and Indira karki Award in 2015 and National Indie excellence Award (Winner , 2015) and many more. </span><br /> <span style="font-size:17px;">Mr Maria B who is a honorable retired DGP from Madhya Pradesh, India has gained many achievements during his service. In his service he was deputed by the Ministry of Home Affairs, GOI, in 1996 to Visit British Police establishment, in london to explore the possibility of training collaboration between UK Police and Indian police. </span> <br /> <br /> <span style="font-size:17px;">Maria B was honored with Sahitya shree Award, Vidhya vachaspathi , Acharya, and Bharat Basha Bhushan Award, and many more...like Indian Police medal (GOI), president's Police Medal (GOI), Singhast Medal (MP, govt) and Raj Basha Gaurav ( Ministry of Home Affairs, GOI).</span> <br /> <br /> <span style="font-size:17px;">Maria B has been contributed and still on going in contributing his knowledge regarding fearism and other aspects which are nation facing issues to the newspapers like Andhra Prabha, Times of India, Telangana today...</span> <br /> <br /> <span style="font-size:17px;">Both Maria B and Desh Subba are very actively connected with philosophy of Fearism and have published many books together. </span> <br /> <br /> <span style="font-size:17px;">To understand the subject Fearism, we must need to understand what is fear??</span> <br /> <br /> <span style="font-size:17px;">Subba has beautifully described fear that "Fear has completely surrounded all living creatures, especially man, all things, natural things, human beings, and invisible things produce fear all the time. </span><br /> <span style="font-size:17px;">The fearist perspective is a new dimension to look at life and the world. The question strikes the mind, how does the Fearist perspective look at life and the world ? </span><br /> <span style="font-size:17px;">The purpose behind fearism is to conduct continuous research, investigated invention in order to make life more comfortable. </span> <br /> <br /> <span style="font-size:17px;">To understand more about fearism the following books will be helpful which has been published by Desh Subba and Maria B. </span> <br /> <br /> <span style="font-size:17px;">1. Philosophy of Fearism by Desh Subba </span> <br /> <br /> <span style="font-size:17px;">2. India, A Nation of Fear and Prejudice: Race of the third kind - B Maria Kumar, R. Micheal Fisher and Desh Subba</span> <br /> <br /> <span style="font-size:17px;">3. Fear, Law and Criminology- critical Issues in Applying the Philosophy of Fearism- R. Micheal Fisher, Desh Subba, B Maria Kumar </span> <br /> <br /> <span style="font-size:17px;">4. Hidden dimensions of Human existence - A fear fearlessness perspective. -R. Michael Fisher, B Maria Kumar</span><br /> <br /> <span style="font-size:17px;">5. Resistance Fearlessness: A Philosophy of Fearism Approach- B Maria Kumar, R. Michael Fisher</span></p>
<p><span style="font-size:17px;">6. Philosophy of Fearism: A first East-West dialogue. -R. Michael Fisher, Desh Subba</span></p></div>Fearmorphosis: A Book Reviewhttps://FearlessnessMovement.ning.com/blog/fearmorphosis-a-book-review2023-10-31T16:06:24.000Z2023-10-31T16:06:24.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p><a href="{{#staticFileLink}}12280820476,RESIZE_1200x{{/staticFileLink}}"><img class="align-full" src="{{#staticFileLink}}12280820476,RESIZE_710x{{/staticFileLink}}" width="710" alt="12280820476?profile=RESIZE_710x" /></a></p>
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<p>To see complete review go to: <a href="https://kcsunbeam.wordpress.com/2023/10/30/book-review-fearmorphosis/">https://kcsunbeam.wordpress.com/2023/10/30/book-review-fearmorphosis/</a></p></div>About "Philosophy of Fearism". Attempt to defend criticism of Sartre's philosophy.https://FearlessnessMovement.ning.com/blog/about-philosophy-of-fearism-attempt-to-defend-criticism-of-sartre2023-09-29T03:34:16.000Z2023-09-29T03:34:16.000ZDesh Subbahttps://FearlessnessMovement.ning.com/members/LimbuDeshBahadur<div><div class="gs"><a href="{{#staticFileLink}}12237175074,RESIZE_400x{{/staticFileLink}}"><img class="align-full" src="{{#staticFileLink}}12237175074,RESIZE_400x{{/staticFileLink}}" alt="12237175074?profile=RESIZE_400x" width="200" /></a></div><div><div class="ii gt"><div class="a3s aiL"><div><div>by Jun-ichi-Suzki, Hokkaido, Japan</div><div> </div><div>Desh Subba is a Nepali-born writer and poet. His self-published book ①"Philosophy of Fearism" depicts fear as a major part of human life. According to him, life is guided and controlled by fear. And we humans are in the age of "FEARMORPHOSIS," which is a combination of "Sisyphus," "Metamorphosis," and "No Exit," and we are making the argument that in society and life various Sisyphuses are pushing a rock. Here again, human is Fear Sisyphus being watched by Panopticons.</div><div>②And he keeps writing that "Hell is other people concept is wrong because Hell is himself. Sartre contradicts himself, we can see contradiction between Existence Precedes Essence and Hell is other people."</div><div> </div><div>Sartre's literary works that are relevant here include "The Wall'' which depicts the delusion of life as seen from the perspective of a person who is placed in a "death-limit situation'', "No Exit'' which depicts the hell of others, and "The Wall''. In "The Dead Without a Grave," he depicts a person dying after all attempts at justification are invalidated, and expresses the "vomiting nature" of existence through "vomiting."</div><div> </div><div>Verification:</div><div>①"Philosophy of Fearism" depicts fear as a major part of human life. According to him, life is guided and controlled by fear.</div><div> </div><div>This is the first time I've heard the phrase "philosophy of fear." I think this theory was built with a focus on the human "consciousness of fear." This "consciousness" is suitable for things that are "feared." In this case, the "fear" that exists in the outside world is being watched by Panopticons and Metamorphosis, right?</div><div> </div><div>First, in existential philosophy, humans are "free''. "Consciousness" is "free" even if circumstances prevent it from being "free." It is impossible for our human "consciousness" to always be "fearful." The "consciousness'' of "fear'' exists as an "object'' of human consciousness in contrast to the "situation'' or "existence within the situation." "Fear'' does not "exist'' in "consciousness.'' The "consciousness of fear'' as a "concept'' "exists'' within humans, and through the act of manifesting it, we create an "image'' of it in the outside world, whether it be in the space in front of us through our eyes or outside the window even behind the eyelids for instance.</div><div> </div><div>The fact that humans are free also means that they are trying to transcend their destiny and categories, which "depicts fear as a major part of human life. According to him, life is guided and controlled by fear."</div><div>As a matter of fact and as my experience, I do not live my life depending on something called "fear."</div><div>In my opinion, the philosophy of fear has its meaning in the real world of North Korea, where Kim Jong Il's dictatorship is in place. There, people are stripped of their humanity and their freedom of action and speech is severely restricted. It is precisely under such circumstances that resistance and revolutionary movements are necessary. I think we need "action'' to overcome the "philosophy of fear'' rather than just analysis. If a talented literary figure in North Korea were to write a literary novel based on the "philosophy of fear," they might be able to create a good work.</div><div>Additionally, the same situation applies to those who have been deprived of their freedom due to the killings and oppression of the people in the Tibetan Autonomous Region under China's effective rule.</div><div> </div><div>Human beings always use their imagination in their daily lives. Imagination is also "consciousness." I previously talked about the difference between "self-deception" and "lies" and how humans use these two in their lives. And the important thing is that we spend 1/3 of our lives sleeping. This means that sleep resets your daily life. You could call it "oblivion." Also, I think you can understand the importance of dreaming because here again we use the "consciousness'' of "imagination.''</div><div>②"Hell is other people concept is wrong because Hell is himself. Sartre contradicts himself, we can see contradiction between Existence Precedes Essence and Hell is other people."</div><div> </div><div>Well, let me disproof about "Hell is other people concept is wrong." </div><div> </div><div>Just like myself, the "others" is also a "self-existence''. The "others'' is also an "existence'' whose "existence precedes essence.'' Sartre devotes one of his three books, "Being and Nothingness,'' to "exploring this "existence of the others'' .This is because the world is an aggregation of these "self-existence'', and elucidating the meaning of this human relationship is a feat that traditional "realists'' could not accomplish.</div><div>And the meaning of "Hell is other people'' is "Humans always judge their own worth, their existence, and the way their lives should be based on the eyes of others. Hell is the expression of the fact that you cannot escape forever from the gaze and the feeling of being measured by others."</div><div>There are such things as "Hell" that has become a reality and "Hell as a concept", so taking these into consideration, if I change the expression, "Hell is also other people'' .</div><div>In addition, in Christianity, there is also "Purgatory".</div><div> </div><div>Well, in conclusion, Sartre's ontology is not contradictory. Thank you for reading through my attempt to defend Sartre's critique of existential philosophy.</div><div> </div><div>[NB: This article is taken from Jean-Paul Sartre Facebook Group. With the permission of Jun-ichi-Suzuki it is re-published.]</div></div><div class="yj6qo"> </div></div></div></div><div class="gB xu"> </div></div>Buddhism: Compassion Plus Fearlessnesshttps://FearlessnessMovement.ning.com/blog/buddhism-compassion-plus-fearlessness2023-08-17T05:14:45.000Z2023-08-17T05:14:45.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p>In an intriguing article <a href="{{#staticFileLink}}12198731669,original{{/staticFileLink}}">13(3)+Buddhism+Moral+Courage+Perspective+on+Fear+and+Truth+(3504-3516) (1).pdf</a> on Buddhism and fear (and fearlessness), I have taken one extract here :</p>
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<p>"Compassion (Karuna) is at the heart of Buddhism, as it aligns with the fundamental teaching of alleviating suffering for oneself and others. Engaged Buddhism emphasizes the active and practical application of compassion in the world. This includes empathetic concern for the welfare of all beings, especially those who are marginalized, oppressed, or facing hardship. Engaged Buddhists critique the application of compassion by encouraging socially engaged actions, such as advocating for social justice, promoting environmental stewardship, and providing aid to those in need. By cultivating compassion, individuals are inspired to take positive action to address societal and environmental challenges. Fearlessness (Abhaya) in Buddhism does not imply the absence of fear but rather the capacity to confront and transform fear (Fisher & Kumar, 2021). Engaged Buddhists critique fearlessness as the willingness to challenge oppressive systems, social injustices, and unethical practices. Fearlessness empowers individuals to speak out against injustice, even when facing resistance or threats. By embodying fearlessness, engaged practitioners promote change and transformation within society while upholding the principles of non-violence and compassion.</p>
<p>Explore how compassion and fearlessness are critiqued for application in engaged application in social activism under the context of engaged Buddhism, compassion and fearlessness serve as guiding principles in social activism (Dickman, 2022). Instead of passively accepting the status quo, engaged Buddhists critique complacency and apathy, encouraging active involvement in addressing societal issues. By combining compassion with fearlessness, practitioners can effectively engage in social action while maintaining ethical integrity and promoting non-harming. Buddhism cultivation of empathy engaged Buddhists emphasize the cultivation of empathy, which is closely related to compassion (Zalta, 2022). Through empathetic understanding, individuals can better grasp the experiences and suffering of others. This understanding informs compassionate responses and drives transformative actions to address the root causes of suffering in the world. Encouraging non-attachment to outcomes engaged Buddhists actively work towards positive change, they also critique attachment to specific outcomes. Recognizing the impermanent nature of the world, they emphasize the importance of practicing with a non-attached mind. This approach allows practitioners to continue their compassionate efforts without being disheartened by potential setbacks or limited results. Compassion and fearlessness in engaged Buddhism extend to embracing diversity and inclusivity (Das, 2023). Engaged practitioners critique discrimination, prejudice, and exclusionary attitudes. They strive to create inclusive spaces and advocate for the rights and dignity of all individuals, regardless of race, gender, ethnicity, or other social identifiers.</p>
<p>The critique of applying compassion and fearlessness in engaged Buddhism revolves around actively embodying these virtues in compassionate action and fearlessly challenging oppressive systems. Engaged Buddhists recognize the interconnectedness of all beings and engage in transformative practices to alleviate suffering and promote justice, peace, and environmental harmony. Through the integration of compassion, fearlessness, empathy, and non-attachment, engaged practitioners create positive impacts within society while upholding the core principles of Buddhist ethics and wisdom."</p>
<p><br /> Res Militaris, vol.13, n°3, March Spring 2023 3507</p>
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</div></div>Fear in Beauty in Sylvia Plath’s Poem “Mirror”https://FearlessnessMovement.ning.com/blog/fear-in-beauty-in-sylvia-plath-s-poem-mirror2023-03-21T18:19:36.000Z2023-03-21T18:19:36.000ZDesh Subbahttps://FearlessnessMovement.ning.com/members/LimbuDeshBahadur<div><p> </p><p style="text-align:right;">Bhawani Shankar Adhikari (Ph.D.)<br />Lecturer of English (Nepal Sanskrit University,<br />Valmiki Campus, Exhibition Road, Kathmandu,<br />Nepal)</p><p style="text-align:left;"><span style="font-size:12pt;">Abstract</span><br />This research has explored the role of fear and its outcome in the quest for beauty in Sylvia<br />Plath’s poem “Mirror”. Beauty has been defined as the source of power as well as the cause of<br />the annihilation of the entire civilization. Internal beauty has a superior role to external beauty.<br />The persona of the poem has been found engaged in the quest for external beauty even in her<br />old age which is unnatural and worthless. Extreme fear has acted negatively and devastatingly<br />to ruin the life of the persona of the poem. It has led the speaker of the poem to the horrified,<br />terrified, scared, and depersonalized condition which compelled her to commit suicide.<br />Whatever the search it maybe with fear, it must be focused on the balance form of fear to<br />maintain and achieve the goal in life. Otherwise, fear’s role and its effect tend to be detrimental<br />and destructive to reaching the destination of keeping beauty, peace, and harmony in life. It has<br />been analyzed how fear has acted and affected the life of Sylvia Plath due to extreme fear in<br />beauty’s quest in old age.</p><p style="text-align:left;">Keywords: depersonalized, fear, detrimental, quest, suicide</p><p style="text-align:left;"><span style="font-size:12pt;">Introduction</span><br />Fear is defined as a psychological instinct. It is a natural one. Animals have fear in its natural<br />form which is different from human fear. Birds and other animals reflect their fear via their<br />body’s selection as birds fly through the human voice. Sensational knowledge is found in<br />animals’ fear. However, fear emerges through Psychology in human beings. in this<br />sense, man is directed, conducted, and controlled by psychological fear as it is<br />claimed:” life is directed, conducted and controlled by fear (Subba, cover page)”. Fear is<br />identified through Consciousness and knowledge in day-to-day life. fear is the outcome<br />of knowledge and consciousness.” fear exists only with knowledge” (Subba-47). Fear<br />functions in different roles in day-to-day life. Fear is the main cause of making errors<br />and conquering fear is the path to gaining wisdom (Russell 1373). There are various<br />kinds of fears- fear of Gods, fear of ghosts, fear of committing sins, fear of superstition,<br />fear of making mistakes, fear of losing health, fear of lacking beauty- and a person does<br />not like to lose beauty. Sylvia Plath doubts personal beauty and seeks it with different<br />objects. Beauty is power and it is of two kinds- internal beauty and external. Internal</p><p style="text-align:left;">beauty Is character, excellence, skills, and knowledge. Internal beauty helps us to<br />survive and to become successful in life. It is a kind of power to enhance the inner<br />quality of life. Internal and external beauty will be rare to achieve. It is called ‘inside’ and<br />‘outside’ beauty. (Sontag 300).</p><p style="text-align:left;">Beauty is not always taken from the positive side. Helen of Troy caused 10 years of<br />battle and brought disaster to the world. Padmini, the most beautiful woman of the<br />Rajput family had to burn down herself after the war was developed from her side.<br />(Devkota, 332-338) And she had to go to the Muslim king but she burnt herself to death.<br />Helen of Troy’s Trojan War and Padmini&#39;s Battle have generated fear in the psyches of<br />all in the world. In this sense, beauty lurks and hides the fear within its quality. The war<br />took place due to Helen’s and Padmini’s beauty being captured them. The power of<br />beauty invites risk, death, danger, and misfortune as has been displayed in the life of<br />Helen and Padmini. Likewise, Medusa, the chief of the three Georgian sisters was the<br />most beautiful one in the great mythology. The lesson states that she was the most<br />beautiful maiden, especially famous for her hair but she violated the temple of Minerva.<br />she was arrogant in her beauty and was Kicked in the temple. As a result, she was<br />transformed into a serpent and made her face so terrified that whoever looked at it<br />turned into stone. She was assassinated by Perseus. Her face retained its power of<br />turning anything into stone, even after her death. Her dead body with hissing serpents<br />was placed in a temple as a punishment for her beauty’s pride. The poem “Medusa” has<br />described the scenes which ended the mortal life of Medusa Who has pictured as<br />sympathetic in its description of the beautiful legendary girl Medusa who was caused<br />and charged into an ugly and horrible woman. (Bogam 380-81). This plight of Medusa<br />reveals that the power of beauty leads to disaster, destruction, horror fear, and<br />humiliation. Hence, beauty must be taken with care, awareness, and effectiveness with<br />the vision of its pros and cons. Fear dwells and hides in the traits of beauty.</p><p style="text-align:left;">Regarding Halen, “In the Homeric poems, she is the surprisingly beautiful wife of Menelaus, and<br />her abduction by Paris led to the Trojan war (Lohani 338)”. It displayed the disaster of Helen’s<br />beauty to draw the Trojan war for 10 years.<br />Padmini was a beautiful Rajput queen, A Mewar, wife of Ratna Singha. Enchanted by the talks<br />of her beauty, Alladin Ahilji attacked Mewar in order to achieve her. The Rajputs were defeated<br />and Padmini burned herself to death, before falling into the hands of the Muslim king<br />(Lohami338). Padmini’s beauty became a kind of curse in her life. Her beauty ruined her and<br />she turned out to be the victim of her own charming personality.</p><p style="text-align:left;"><span style="font-size:12pt;">Research questions:</span><br />Beauty has been regarded as the source of power and glamour in mortal life. The research is<br />guided with:</p><p style="text-align:left;">A. What is the effect of beauty in the personal life of Sylvia Plath reflected in the poem ‘mirror’?<br />B: How has fear acted in the poem “Mirror”?</p><p style="text-align:left;"><span style="font-size:12pt;">Objectives:</span><br />The general objective is to discuss the role of beauty in life but the specific objective is:<br />A: To explore the effect of beauty in the personal life of the poetess Sylvia Plath as revealed in<br />the poem “Mirror”.<br />B: To investigate the fear’s role as it has acted in the poem “Mirror”.<br />Methodology:<br />The research has been carried out in the detailed analysis of the poem “Mirror” by Sylvia Plath.<br />Fearism has been adopted as the lens to analyze the poem. ’Mirror’ is taken as a primary text.<br />The secondary sources are taken from other journals, magazines, and articles as supporting<br />tools.<br />Significance of the Study:<br />The significance of the study dwells to create awareness and consciousness in dealing with fear<br />and beauty. It has shown the connection between fear and beauty in which the role of fear has<br />opened how beauty has to be dealt with. Beauty has not turned out to be always positive since<br />it hides risks and fear. The invisible aspects of fear lead to the entire annihilation of life if the<br />beauty is mishandled.<br />Delimitation:<br />This research has been confined to the textual analysis of the poem ‘Mirror’ by Sylvia Plath. It<br />has only been observed from the perspective of fear and its role seen in the poem.<br />Literature review:<br />The poem “Mirror” by Sylvia Plath has been studied through psychoanalysis. It has been<br />interpreted as the reflection of the emotional condition of the speaker in a metaphorical<br />personification, imagery, and ironical form. (https://www./csue.org). It has presented that the<br />speaker herself has become a mirror reflecting the truth. In Ariel, the female&#39;s awareness is<br />transformed into a hall of mirrors, the frames of which are built in babyhood. These mirrors<br />eventually cut the woman off from any romanticized memories of the past, reflecting a Sleeping<br />Beauty painfully awake or asleep. Irreversibly dead. As in Plath&#39;s earlier story &quot;The Wishing<br />Box,&quot; the theme of Sleeping Beauty&#39;s transformative rest is converted into a never-ending<br />awakening. (McCort 148) Plath used the children&#39;s book, as both a frame and a layered fraction, as a<br />mirror to sustain her own experience, making it an essential method within her devotional poetics for<br />trying to enter her childhood past and pondering the past&#39;s influence on her present. Plath&#39;s life story is</p><p style="text-align:left;">often framed by the mirror of children&#39;s literature, which provides a key to restarting her own mindset<br />and comprehending the manner in which she assimilated the frameworks of her society from the pages<br />of those children&#39;s books she loved and admired ((McCort 156). She has reflected on her own position as<br />a child in her poems.<br />Plath illustrates how connected the past and the present are in female experience, how profoun<br />dly females’ perceptions of their identities are grounded in the tales which have been told<br />them as girls, and how widely the self can be regarded as a continuously revisable tale (McCort<br />156). She reveals her own identity through the identity of children’s fiction and poetry.</p><p style="text-align:left;">Contradictions flow in both ways. Plath&#39;s individual demon is the truly horrible fish, the woman under<br />the water who has accepted her depersonalization and passivity and yearns for the numbing it promises<br />(Freedman160) The image suggests that the mirror includes the fish and that underneath it lurks a<br />monstrosity. However, the same picture may also suggest that a two-dimensional image of the angelic is<br />a type of monstrosity. In other words, the monster in the depths is also the beast on the surface, or,<br />maybe more precisely, the monstrosity of mere surface and lack of depth ((Schwartz 72). Accepting the<br />role of the mirror implies indirectly accepting the male-proscribed image of woman and mother<br />(Freedman 165). Aggression triumphs over tenderness in Plath&#39;s &quot;Mirror,&quot; as well as many of her other<br />poems about motherhood and trapping. As a result, a woman who adopts the reflecting role has<br />become cruel, especially to herself, (Schwartz 72). The poetess has been reflected as the fish seeking her<br />beauty in the lake. The study intends to draw attention to Plath’s serious depression and identify the<br />mental disorder as a result of patriarchal and societal stereotypes. The outcome demonstrates that<br />hysteria symptoms such as depersonalization limited her existence and drove her to commit suicide<br />(Ghlib, 2593) The poetess’s depression has been reflected in her poem and it has<br />demonstrated how she has been forced to commit suicide.<br />“The Mirror” poem demonstrates that a life managed strictly by the false reality is not life<br />but, but an unbearable death -in-life that only be conquered by dying to that life (Kroll<br />1978). It displayed how the persona of the poem has been victimized inwardly and how<br />she has been seeking her own identity in the poem. The mirror shows the kinds of<br />traumas that, like Sylvia Plath’s, were hidden behind a tight and imprecise composure<br />designed to project an idealized picture.<br />Sylvia Plath worked tirelessly all through her life to reconcile her inner and outer selves<br />(Schwartz 20). She has turned out in a dilemma of internal and external conflict in her life. The<br />researchers have revealed the poetess’s mental disorder, personal conflict of inner and outer<br />selves, a metaphorical reflection of the condition of her youth turning into a mother and her<br />attempt to escape from her earthly life. But the role of fear and her search for beauty for her<br />existence has not been analyzed yet as this research has attempted to fulfill the existing<br />research gap.</p><p style="text-align:left;"><span style="font-size:12pt;">Analysis</span><br />The poem “Mirror” has got two stanzas in which the first describes the condition of the<br />mirror as the narrator in the room and the second stanza imagens the mirror as the lake to<br />reflect the decaying beauty of the woman who does not trust to mirror and goes to the lake<br />to seek her true and factual facial appearance through the image reflected in the lake.<br />The woman laments the loss of her beauty, admitting that she is getting older day by day.<br />She has got the fear of losing her beauty and she has struggled of maintaining her beauty.<br />She does not long to lose her charming personality and she has put a mirror on the wall of<br />her bedroom. And the narrator is the mirror of the personified one. “I am silver and exact. I<br />have no preconceptions (Plath)” is the first line of the poem. The mirror is made up of silver and it says<br />that the mirror has not got any discrimination or preconceptions to reflect the condition of the owner<br />exactly what she is. ” Whatever I see I swallow immediately Just as it is, unmisted by love or dislike<br />(Plath)”. The extracted line is presented in two lines in the poem and the mirror narrates that she<br />swallows immediately whatever comes in front of it and the mirror does not have any discrimination of<br />like and dislike and love and hate in revealing the truth. The mirror demonstrates the fact in unmisted<br />form but the owner of the mirror is the poetess herself and she has doubts with the mirror whether it<br />has reflected the truth about her beauty. She is scared of being ugly and she does not long to vanish her<br />beauty. The woman in &quot;Mirror&quot; is Plath&#39;s mother as well as Sylvia, who expresses her gloomy fears that<br />one day she will become her mother (Conway 42). When a girl is young, she has no need to consult the<br />mirror; she has no idea that the mirror will become so important. So, the woman has got lurking<br />longings of keeping her prettiness and charming image, and attractive personality.</p><p style="text-align:left;">The narrator is kind and true to anyone who comes to seek their image. “I am not cruel, only truthful ‚<br />The eye of a little god, four-cornered (Plath)”. The mirror’s eye has been considered the eye of the little<br />god in revealing the truth without being cruel to the visitors and objects of the four corners of the room.<br />It does not alter while reflecting the visitors. The mirror describes its existence and its owner, who grows<br />older as the mirror watches and finds the owner is scared of becoming old and losing her beauty.<br />almost all the time the mirror meditates on the opposite wall and it has stared at it<br />for so long that the mirror thinks that the opposite wall has become its heart. Faces<br />of visitors and darkness separate the mirror and the opposite wall (Plath). The image<br />of the wall is interrupted only by people who enter to look at themselves and the darkness that comes<br />with the night.<br />The mirror imagines itself as a lake in the second stanza of the poem. The mirror utters:<br />“Now I am a lake. A woman bends over me,<br />Searching my reaches for what she really is (Plath)”.<br />A woman comes to the lake and bends over it to get her beauty. she is seeking her true position and<br />facial appearance in the lake. It conveys that she is unfaithful to the mirror on the wall and she has not<br />become contented with what the mirror has got reflected. She has turned out old and lost her beauty</p><p style="text-align:left;">and she is frightened by the loss of her charming appearance reflected in the mirror. She is cynical about<br />her external appearance in the mirror and has gone to the lake to know what she really is. The poem<br />“Mirror” reflects not only the plight of women in Plath’s position but also the<br />predicament of all women who believe they must continue to stay young and<br />attractive in order to be regarded as relevant. In “Mirror”, the mirror proclaims<br />the woman a failure. Mirrors aren&#39;t necessary for a really successful woman (Conway<br />44). It shows that the mirror’s reflection has become troublesome and the woman has<br />feared her ugly appearance. She has not found what she exactly is and she has to go to<br />the lake in search of her beauty. the mirror changes in the poem’s second section with<br />the declaration, “Now I am lake”. A lake, like a mirror, represents and has depth, and<br />both portray a woman seeking for herself, maybe like Narcissus. This woman could<br />also portray Plath and women in general and they are unable to deal with what<br />they observe in the mirror and they are turning to those liars like candles. Lighting<br />candles and moonlight represent the feminine and they cast shadows that<br />disguise and expose. They can misrepresent while the mirror maintains its original<br />shape, mirroring precisely what is in front of it. In the poem, the mirror says. “I<br />see her back and reflect it faithfully”. Even though it horrifies and scares her as<br />the woman is drawn to it and goes to the lake. Plath’s use of glass imagery also<br />represents the packing of the authentic self. In the poem, “Mirror”, for example,<br />glass both conceals and reflects the person’s authentic identity and she has gone<br />to the lake. She has got the fear of concealing and reflecting the authentic identity<br />of her beauty. Plath depicts an internalized counterpart of the going-to-watch<br />awareness in the poem and she is narrating a life span of conversations with a<br />nameless, faceless woman who sees signs of aging as mutilation. She investigates<br />the impact of time, age, and the waste of youth using a mirror. Although the<br />speaker of the poem is the mirror, the true hero is the woman as an object who<br />observes oneself both in and as a mirror (Schwartz 70). The speaker as a female reveals her<br />inner fear that is being lost day to day because of old age she does not trust in the reflection of the<br />mirror and she seeks her beauty in the lake.</p><p style="text-align:left;">“She rewards me with tears and an agitation of hands.<br />I am important to her. She comes and goes (Plath)”.<br />These two lines of the poem depict how much sad she is by the loss of her beauty. she is terrified and<br />scared so much that she can not see her own face reflected in the lake and she weeps and cries over the<br />lake. She is with the river of tears dropping into the lake and she is even agitating with her hands. Lake<br />has become essential for her to know her true beauty and she regularly visits there. Her fear is beyond</p><p style="text-align:left;">her control and she has turned out to be conscious of her beauty as it is said consciousness and<br />knowledge are the main causes of fear (Subba 47). If she did not have knowledge about the loss of her<br />beauty with age, she would not go to the lake as a routine. Hence, she is fear-stricken and feels restless.<br />“Each morning it is her face that replaces the darkness (Plath)”. She reaches the lake each morning and<br />bends over it to know how much ugly she is seen as reflected in the image of the lake. Her face replaces<br />the darkness in the lake by eliminating the sunlight and the light of the morning.</p><p style="text-align:left;">“In me she has drowned a young girl, and in me an old woman<br />Rises toward her day after day, like a terrible fish (Plath)”.<br />The mirrors are the best friends of those who are conscious about the beauty and attractive images they<br />wish to deserve as the speaker in the poem does. The woman has drowned in the mirror from a very<br />young age when she was a girl and even now when she has become an old woman. She visits the lake in<br />her old age day after day. She has been found like a terrible fish. It indicates how she has scared,<br />terrified, horrified, and afraid of losing her beauty in her old age. It has conveyed that she has been too<br />much scared and it has troubled her own physical health. She could not balance her fear within its<br />limitation. She did not have to be scared as much as she did. Her extreme fear led her to depression and<br />she became the victim of her own unnecessary fear. So, she committed suicide and fear has acted<br />negatively in her life. Plath became the victim of her extreme fear. The question is, what does she see in<br />the mirror that keeps her returning, fascinated day after day despite how unhappy she is by it? What is<br />it that she sees in the depths of the mirror that scares her? It could be age, inevitably transforming her<br />into a fish. Metaphorically, the fish occupies both the depths and the spirit, which may be what Plath<br />was drawn to but could not admit(Schwartz 71). The mirror in the poem represents the image of a<br />woman as a reflector of the other to itself. Plath’s double image of herself as a colorfully silvered surface<br />discloses a devilish form in both the mirror and the fish as represented in it. The mirror is the<br />magnificent persona Plath showed to the world as both a woman and a poet, the strict and firmly<br />disciplined performer who glitteringly completed all anticipations, a perfect mirror of obtained parental<br />and social standards of elegance, charm, and success. It is her social cast; artistic, frozen in a Cover Girl<br />smile, a perfect glimpse of the feminine ideal (Schwartz 71). The role of beauty-seeking tendency<br />became self-harming and deteriorating for the speaker herself in the poem. Beauty cannot be ever-<br />lasting and the search for beauty in old age and its extreme fear led her to take her life herself.<br />The poem’s first line reveals the consequences of a woman going to spend all of her<br />time in front of a mirror; she has wasted her youth, and drowned it in the depths of her<br />own reflection, much like Narcissus. One of the poem&#39;s main points is that being thrown<br />away into narcissism is a waste of time and energy. Mirrors do not make a judgment,<br />but simply &quot;swallow,&quot; implying that whatever is reflected in them is irretrievable and lost<br />forever. Furthermore, the mirror is designed to reflect a wall. The woman has become a<br />non-entity as a result of her non-being and lack of self-definition for so long. She is<br />insignificant, a part of the various faces as well as the darkness that differentiates them.<br />It has been advised that extreme fear does not have positive outcomes. It can rather<br />tend to be self-destructive and detrimental to life.</p><p style="text-align:left;">The study intends to draw attention to Plath’s serious depression and identify the mental disorder as a<br />result of patriarchal and societal stereotypes. The outcome demonstrates that hysteria symptoms such<br />as depersonalization limited her existence and drove her to commit suicide (Ghlib, 2593) The<br />poetess’s depression has been reflected in her poem and it has demonstrated how she<br />has been forced to commit suicide.</p><p style="text-align:left;"><span style="font-size:12pt;">Conclusion</span><br />The effect of fear in beauty has been found devastating, detrimental, and life-taking. The<br />speaker of the poem “Mirror” has explored the poetess, Sylvia Plath herself though the mirror<br />has been presented as the narrator in the poem. The mirror is the poetess’s own persona and<br />she has reflected the pain and fear in the process of seeking her beauty both in the mirror of<br />her bedroom wall and in the lake in the first and the second stanzas respectively. As the<br />poetess has found her beauty getting vanished with her old age, she has developed a kind of<br />doubt with the mirror concealing her factual identity and she has attempted to trace out her<br />real appearance in the lake. However, she has found no difference in her facial appearance and<br />beauty even in the lake and she has been found in the depth of her mental agonies and her<br />melancholic situation led her to depression. As a result, she has found no alternative solution of<br />replacing her beauty except committing suicide. Her fear turned extreme and it has been found<br />beyond her control and she has been victimized by her own extreme fear. The persona of the<br />poem has found that her conflict between the inner self and outer self, guided by fear led her<br />to mutilate herself. Fear horrified, traumatized, scared and led her depersonalized condition to<br />the persona of the poem and she became restless in maintaining her beauty in society even in<br />her old age. It was beyond her capacity as a mortal being and it must have been realized as the<br />natural process of life. Fear has acted rather dreadfully and negatively in the life of the persona<br />of the poem “Mirror” and it has compelled her to take her own life in vain. Hence, it has given<br />the message that fear must be within a balanced form rather than the extreme one for a<br />meaningful, worthwhile, and successful life. Otherwise, extreme fear acts to ruin the entire goal<br />and life itself as it has acted in the life of the poetess, Sylvia Plath. She has been found seeking<br />external beauty rather than internal one and it has been found unnatural in old age. Internal<br />beauty is gained with learning skills, enhancing knowledge and wisdom but external beauty is<br />natural and innate but it fades away with the passing of time. To fear such perishing external<br />beauty ruins life. So, it has to be accepted what nature has bestowed on mortal beings.</p><p style="text-align:left;"><span style="font-size:12pt;">Works cited:</span><br />Bogan, Louise “Medusa” Creative Delights. Compiled and edited by Shreedhar Lohani and<br />Rameshwor Adhikari. Ratna Pustak Bhandar, Kathmandu. 1997.pp 380-381.<br />Conway, Cathleen Allyn. Through the Looking Glass: A Discussion of Doubling in Sylvia Plath&#39;s &quot;Mirror&quot;,<br />University of Greenwich, London. file:///C:/Users/USER/Desktop/FEAR%20IN%20BAEUTY/4672-<br />Article%20Text-14468-1-10-2013123.<br />Devkota, Laxmi Prasad. “The lunatic” Creative Delights. Compiled and edited by shreedhar,<br />Lohani, and Rameshwor Adhikari. Ratna Pustak Bhandar, Kathmandu.1997. pp.332-338.<br />Freedman, William. &quot;The Monster in Plath&#39;s &#39;Mirror&#39;.&quot; Papers on Language and Literature 108.5 (1993):<br />152-169.<br />Ghalib, Atef, et al. Turkish Journal of Computer and Mathematics Education Vol.12 No. 11 (2021), 2592-<br />2597 Research Article 2592 Sylvia Plath Revisited in the Lens of Depersonalization. Thi-Qar University,<br />Iraq. file:///C:/Users/USER/Desktop/FEAR%20IN%20BAEUTY/6257-Article%20Text-11537-1-10-<br />20210513.pdf<br />https://image,slidesharecdn.com (a poem by Sylvia Plath)<br />Kroll, J. Chapters in Science of Mythology: The poetry of Sylvia Plath. New York: Harper &amp;Row. 1978.<br /><a href="http://www.gradesaver.com/sylvia-plath-poems/study-guide/summary-mirro">http://www.gradesaver.com/sylvia-plath-poems/study-guide/summary-mirro</a>.<br />Lohami Shreedhar and Rameshwor Adhikari. Creative Delights. Ratna Pustak Bhandar,<br />Kathmandu.1997. pp.338.<br />McCort, Jessica. Sleeping Beauty Awake: Sylvia Plath through the Looking-Glass.<br />file:///C:/Users/USER/Desktop/FEAR%20IN%20BAEUTY/4376-Article%20Text-13845-1-10-20131219.pdf.<br />Russell, Bertrand “Keeping Errors at Bay,” Flax-Golden Tales: An Interdisciplinary<br />Approach to learning English. Compiled and edited by Moti Nishani and Shreedher<br />Lohani. Ekta Books, Kathmandu. 2008. pp.373.<br />Schwartz, Susan. Disenchantment, Disillusion, and Dissolution in the Poetry of Sylvia Plath.<br />file:///C:/Users/USER/Desktop/FEAR%20IN%20BAEUTY/DepthInsights-Issue5-Fall2013.pdf.<br />Schwartz, Susan E. Sylvia Plath: A Split in the Mirror.<br />file:///C:/Users/USER/Desktop/FEAR%20IN%20BAEUTY/4437-Article%20Text-13973-1-10-20131223.pdf,<br />Sontag Susan:” Beauty”: The Creative Delights. Compiled and edited by Shreedhar<br />Lohani and Rameshwar Adhikari. Ratna Pustak Bhandar, kathmandu. 1997. pp.300.<br />Subba, Desh. Philosophy of fears: life is conducted, directed, and controlled by fear.<br />Xlibris. 2014. pp.47.</p></div>Confession of a Fear Critic: Treatments of Fearhttps://FearlessnessMovement.ning.com/blog/confession-from-a-fear-critic-treatments-of-fear2022-06-03T14:32:29.000Z2022-06-03T14:32:29.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p><a href="{{#staticFileLink}}10535014455,RESIZE_1200x{{/staticFileLink}}"><img class="align-full" src="{{#staticFileLink}}10535014455,RESIZE_710x{{/staticFileLink}}" alt="10535014455?profile=RESIZE_710x" width="710" /></a></p>
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<p><strong>Figure 1 </strong> Philosophical Treatments of Fear (Historically in the Western World) </p>
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<p style="text-align:center;">CONFESSION OF A FEAR CRITIC [1]</p>
<p style="text-align:center;">-R. Michael Fisher, Ph.D.</p>
<p style="text-align:left;">Every philosopher, theorist, practitioner in any field of inquiry and endeavor ought to eventually come to a time in their life and career where they re-evaluate their work. This year has been a good one for me as a fear critic to assess what has been happening since I joined the stream of thought throughout time that has investigated "fear." I am feeling like there's a big transition, a growing doubt of some of my premises, and a suspicion that my fearwork may have 'taken a wrong turn.' The longer story is yet to be written. But I at least here in this blog want to offer Figure 1 as a preview of my mapping the historical moves and movements of various philosophers that I believe are quite important to Fear Studies in general. The main aspect of Figure 1 shows the "Positivization" of agendas of various thinkers and their movements as they worked to make the concept and experience of "fear" more positive than was the case for the majority (of their times). They all, more or less believe (and rightly) that "fear" has too often been given a negative valuation over it being positive in humanity and Nature. Although, since 1989, I have been aware of this positivization in various discourses on fear, I was never quite taken-up into the enthusiasm of the positivization movement in Fear Studies. Now, I am re-evaluating that choice on my part? My motivation? My insistance that there was a skewing of reality by this positivization, of which I wrote many critiques of what I called the "fear-positivists" (and/or "fear-positivism"), was maybe a good track to take philosophically but in 2022 I am starting to really wonder if my choice was a good one. </p>
<p style="text-align:left;">Therefore in Figure 1 you can see that I have put the "Fisherian" camp of fearwork outside of the main field of positivization of fear camp. You probably know that I chose "fearlessness" as the core strength for my study of fear ('fear') and fearlessness. The others in Figure 1, all whom I respect (and other writers are not shown just to keep this diagram less complicated), are distinct in their working with the fear-fearlessness relationship. To be clear, most all of <strong>the fear-positivists are anti-fearlessness</strong> (except Subba and some of his followers, and except Four Arrows). The main reason for my re-evaluation at this time is that I have re-discovered the work of <a href="https://fearlessnessmovement.ning.com/blog/brother-sam-gillian-jr-key-philosopher-on-fear-overall" target="_blank">Sam Gillian Jr.</a>(1939-2016) in recent months and have begun a serious study of his unique Beckerian and Black existentialism that leads into his philosophy and fear-pedagogy--all of which I believe is so uniquely constructed that it deserves the categorization of Gillianism of Fear. Gillian was not aware of the liberalism of fear and fearism of fear and other writers in the list above, but he was aware of existentialism in general and especially he was influenced by Ernest Becker's work. The latter, I greatly admire and have been studying off and on since the early 1980s before I even began the In Search of Fearlessness Project (1989-). </p>
<p style="text-align:left;">I've been reflecting on my own path of fearlessness approach to fear. I have made various philosophical moves and created methodological approaches (e.g., fearanalysis) to accomodate my interest to camp more in the fear-negativist discourse but with a good deal of revision of those discourses that come from history. By no means, was I conforming to only making fear negative--yet, I was compelled to construct 'fear' as a postmodern concept, and situate Fear Studies within a "culture of fear" (and/or 'Fear' Matrix) and thus fearlessness as the main approach gave me a decided edge of negativity towards fear and knowledges constructed on fear. I also felt I was somewhat fear-positive and still do, but lately and with the work of Gillian, my critiques have turned on my own work. I do not believe my trajectory has been very effective, and there is a lot of evidence since 1989 to prove to me my work has faltered in having any real impact out there in the world, in the field of Education or anywhere else. The Fearlessness Movement (and this ning under that name) have been luke-warm to non-existent in real impacts and growth of a powerful modeling of fear mangement/education and/or of liberation in general. It's been a sobering reality of watching this non-productivity of my fearlessness-oriented fearwork. I am seeing that fear-negativity still is strong in my work and that must change to be more effective. Gillian especially has argued persuasively that a truly simple and productive fear management begins with fear-positivity and of course, many others have said this too (see Figure 1). Yet, for various reasons, it was the combination of Ernest Becker's philosophy and Terror Management Theory that arose from it; and then the application of the philosophy and pedagogy of Gillian (a Beckerian) that really made the difference. [see the prior FM blog on Samuel N. Gillian for more background]. </p>
<p style="text-align:left;">Basically, the fear-positivism camp offers (likely) 'the best' treatment of fear philosophically, theoretically and practically--for where the "populus" and society as a whole is at. My own work is 20 yrs. ahead (i.e., 'out there' in the stratosphere)--and, I have to admit not very useful at the moment. In the end, I envision a more productive fear management education for the world that the fear-positivists will lead, and I can help serve that movement as well but I will always have my biases--and, perhaps, my fearlessness work will in some way hold a larger perspective for all the good of the fear-positivists; perhaps, my work will keep the fear-posiitivists from falling into traps of their own ideology and shadow(?) I can only speculate, my work has been in an important fear-negative camp for a reason and it is not just some personal fettish but only history will "test" that. I really don't know. What I do know is that there is still a good deal of synthesis required, and good critical analysis, to make the fear-positive camp stronger and more effective. And, really there is not a lot of time to waste for this to happen. If I can help out, do let me know. </p>
<p style="text-align:left;">I'll leave this introductory confession right here... for discussion, if anyone is interested. There is a whole course I could teach on Figure 1--that would be a fantastic addition to Fear Studies and fearology, etc. Maybe some day, if there is interest. P.S. the <em>International Journal of Fear Studies</em> is homeless right now, but I am working closely with some colleagues (especially, Rayson K. Alex) to re-locate and re-structure the journal (it may be a year or two down the road before it is operating again).</p>
<p style="text-align:left;">ADDENDUM</p>
<p style="text-align:left;">To be sure there are sub-branches of philosophies and thinkers not mentioned in Figure 1, for example, a fascinating movement by Sijin Yan (et al.) on a Levinasianism of Fear and Four Arrows (Wahinkpe Topa) and an Indigenism of Fear, Libertarianism of Fear (Frank Furedi) all could easily be added; and, I suspect there are others I am missing too; note also there are Asian and African variant branches of Fearism of Fear (spurred on by Desh Subba but also some quite independent streams of thought). Also, missing here, is discussion of the role of religion (especially, the Abrahamic traditions) in securing the effective dispositions of a fear-positive theology (e.g., it is good to fear God, Allah, Yahweh)--that these religious discourses are core to cultural development and health is an area for debate. There is also missing here the debate on what a good "pedagogy" re: fear ought to be (?). Typically, the "pedagogy of fear" (e.g., Arie Kizel and others) is always constructed as a fear-negative discourse, for the most part. This really all needs to be unpacked further, and I think Figure 1 offers a larger framework for the evaluation on the nature and role of fear and education (learning) overall. As well, there is the Indigenous (and pre-colonial), post-colonial, Matrixial (feminine), and nondual, pragmatism (Barbara Stengel) and holistic and Integral perspectives (worldviews) that I have left out here--they are not to be taken lightly in their importance for the future development of philosophy of fear (fearlessness). And lastly, I apologize for the largely "Western" slant on this whole discussion and Figure 1 representation. Eastern (and Northern, Southern) perspectives need to map their own field of orienting the major branches of fear-positive and fear-negative discourses. </p>
<p style="text-align:left;">Notes: </p>
<p style="text-align:left;">1. Fisher, R.M. (2002). On being a 'fear' critic. Technical Paper No. 14. Vancouver, BC: In Search of Fearlessness Research Institute.</p>
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<p> </p></div>Understanding Fearism: And Caring for Fear (new article by RMF)https://FearlessnessMovement.ning.com/blog/understanding-fear-and-caring-for-fear-new-article-by-rmf2022-04-02T04:28:33.000Z2022-04-02T04:28:33.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p>Recently published: </p>
<p>Fisher, R. M. (2022). How we care for fear: Understanding fearism. <em>International Market and Competitive Intelligence Magazine, </em>11 (March/April), 23-27.</p>
<p>For a word.doc version of this <a href="{{#staticFileLink}}10256143465,original{{/staticFileLink}}">Understanding Fearism article 2022.docx</a>.</p></div>Fearism: Fisher's 3 Hypotheseshttps://FearlessnessMovement.ning.com/blog/fearism-fisher-s-3-hypotheses2021-10-26T15:27:42.000Z2021-10-26T15:27:42.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p><a href="{{#staticFileLink}}9738826089,RESIZE_584x{{/staticFileLink}}"><img class="align-full" src="{{#staticFileLink}}9738826089,RESIZE_584x{{/staticFileLink}}" alt="9738826089?profile=RESIZE_584x" width="533" /></a></p>
<p>Fearologist, RMF tells in his <a href="https://www.youtube.com/watch?v=hsRDzeXXvVg" target="_blank">new video</a> of "why" the concept of <strong>fearism</strong> likely evolved in the 1990s onward and is here to stay. </p>
<p> </p></div>Fear is Social, in a New Key: Video by RMFhttps://FearlessnessMovement.ning.com/blog/fear-is-social-in-a-new-key-video-by-rmf2021-08-10T03:51:18.000Z2021-08-10T03:51:18.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p><a href="{{#staticFileLink}}9402229673,RESIZE_584x{{/staticFileLink}}"><img class="align-full" src="{{#staticFileLink}}9402229673,RESIZE_584x{{/staticFileLink}}" alt="9402229673?profile=RESIZE_584x" width="564" /></a></p>
<p>Check out my new video on my new book "sketch" and possibilities and how I am influenced in thinking about educational philosophy in a new key--from many new perspectives (transdsciplinary) etc. See my teaching video just put up now: <a href="https://www.youtube.com/watch?v=P6H6rpQlZ60">https://www.youtube.com/watch?v=P6H6rpQlZ60</a></p></div>Resistances to Fearlessness: A Philosophy of Fearism Approachhttps://FearlessnessMovement.ning.com/blog/resistances-to-fearlessness-a-philosophy-of-fearism-approach2021-05-14T03:48:09.000Z2021-05-14T03:48:09.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p><a href="{{#staticFileLink}}8928032498,original{{/staticFileLink}}"><img class="align-full" src="{{#staticFileLink}}8928032498,RESIZE_710x{{/staticFileLink}}" alt="8928032498?profile=RESIZE_710x" width="414" height="503" /></a></p>
<p>Glad to let you all know my new book with B. Maria Kumar is just published. I'll write more about it later. </p>
<p><a href="https://www.xlibris.com/en/bookstore/bookdetails/791530-resistances-to-fearlessness">https://www.xlibris.com/en/bookstore/bookdetails/791530-resistances-to-fearlessness</a></p>
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<p>BOOK DESCRIPTION</p>
<p>The current dominating worldview and its paradigms of operations are unhealthy and unsustainable. Ecological, economic, political and psychological health are at stake. As experts in a philosophy of fearism, they apply a critical perspective on the dominant Fear Paradigm as root cause of the global crises in the 21st century. They offer a worldview shift via the Fearlessness Paradigm. This is a second major book on this topic, of which the first was Fisher?s The World?s Fearlessness Teachings (2010). This follow-up book is deep, punchy and provocative. It points to the failure of the world to understand the spirit of fearlessness that has existed from the beginning of Life some four billion years ago. The authors, from diverse backgrounds, point to the resistances that work against the recognition and development of the natural ?gift? of fearlessness and the design of a Fearlessness Paradigm, both which can counter the abuses of the Fear Paradigm. With extensive research and philosophical thought, the authors dialogue in a fresh imaginative way to help readers and leaders in all walks of life to better understand what resistances they may have to escaping from what Fisher calls the ?Fear? Matrix.</p>
<p><a href="{{#staticFileLink}}8938619062,original{{/staticFileLink}}">Resist to FLSSNSS brochure.pdf</a></p>
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<p> </p></div>International Journal of Fear Studies: ECOFEAR Issue Publishedhttps://FearlessnessMovement.ning.com/blog/international-journal-of-fear-studies-ecofear-issue-published2021-04-23T14:13:20.000Z2021-04-23T14:13:20.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p><a href="{{#staticFileLink}}8827054667,RESIZE_584x{{/staticFileLink}}"><img class="align-full" src="{{#staticFileLink}}8827054667,RESIZE_584x{{/staticFileLink}}" alt="8827054667?profile=RESIZE_584x" width="425" /></a></p>
<p> As Senior Ed., I'm proud to share with you all the latest issue of the journal Vol. 3 (1), with Guest Editors from India. They did a great job. So, check out the content @</p>
<p><a href="https://prism.ucalgary.ca/handle/1880/113246">https://prism.ucalgary.ca/handle/1880/113246</a></p>
<p> </p>
<p>NOTE: Submissions are now welcome for the <strong>next issue 3 (2)</strong> of the journal (deadline Aug. 1st or so)... no theme to the issue per se. I look forward to seeing your work. </p>
<p> </p></div>Toxic Fearism in Corporatist Law: Marianne Williamson Supports Steven Donzigerhttps://FearlessnessMovement.ning.com/blog/toxic-fearism-in-corporatist-law-marianne-williamson-supports-ste2021-04-20T13:02:25.000Z2021-04-20T13:02:25.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p><a href="{{#staticFileLink}}8815074069,RESIZE_584x{{/staticFileLink}}"><img class="align-full" src="{{#staticFileLink}}8815074069,RESIZE_584x{{/staticFileLink}}" width="439" alt="8815074069?profile=RESIZE_584x" /></a></p>
<p>The spiritual teacher, political activist and cultural (r)evolutionary [1] Marianne Williamson <a href="https://www.youtube.com/watch?v=lDOF1r8yAY4" target="_blank">recently interviews</a> human rights lawyer Steven Donziger, who has been for over 20 yrs fighting the battle for the Ecuadorian farmers and tribal peoples of the Amazonian Basin in S. America. I highly recommend this interview not only to show two outstanding citizens in dialogue, without hatred, but with firm analysis and righteous indignation as they point out in some detail how the guts of the American judiciary branch of justice is being systematically undermined by the courts and corporatist (money/powers) of the oil industry (i.e., Texaco now bought by Chevron). The corporations, with their huge lawyer teams, belive they can out-smart and finesse their way out of their own debts to the Ecuadorian people and ecosystems, which are in law they are to pay for the damages they did back several decades ago in malpractice of their oil drilling operations. </p>
<p>The importance of what Donziger, now under "house arrest" in what is likely an illegal (certainly unjust) set of circumstances in New York courts, backed by Chevron's legal team, cannot be underestimated. I particularly am impressed overall how Williamson with her use of her large following of fans and supporters, is keeping the battle going even if she is not a "politician" per se. She is showing everyone how to be a political leader in and out of the mess and corruption of so much of politics and the law these days. Of course, corruption is nothing new. This case is exemplar as to what the justice systems, law itself, has to confront with the newest maneuverings of gross injustices by legal firms and corporations ('big oil' in this case). The latter are bent on intimidating, if not destroying, human rights lawyers in general--and could just as well be investigative journalists, etc. who are out to expose the truths of the worst crimes against humanity and the earth's ecosystems at-large. Williamson has found her broadcast medium through her podcasts [2] and her independent type of journalistic-work. It is not something to be dismissed of what she is capable of, and of which I would argue makes her one of the most important adult educators and (r)evolutionary leaders of the Fearlessness Movement today. </p>
<p>Williamson offers several direct actions for solutions to the Donziger case, and makes it clear that even if things go in the worst way with his charges and trial on May 10th, 2021, that he will not be forgotten in his heroic efforts to bring to justice these corporate-legal entities that believe they can operate and profit from destroying the lives of lawyers as the 'weak link' when they have been shown to be guilty already in the Ecuadorian Court going back to the 2011 judgement, which Williamson speaks about with Donziger in this recent interview. Consider helping out in anyway you can. And, finally it is worth noting that although the two of them have never met, other than online, after Williamson initiated the first talk with him (this being the 2nd one)--Donziger makes his clear endorsement of Williamson that is worth writing down and reading. He says at the end, unsolicited: </p>
<p>"Thank you Marianne for your leadership in our society. Your positive vision, you're an awesome person. I've watched you from afar [including during her 2020 election bid for leadership of the Democratic Party]... I just salute you for having the visiion that you do to better our society." </p>
<p>In my mind, a toxic fearism, as I call it, has been the underbelly of all kinds of terrorism. Now that fearism is working its way into law big time, with corporatism and its worst sides giving us all a picture of how it will intimidate and destroy human rights lawyers, ignore the charges against it, and use money-power-law-politics to be the weapons for its own survival, meanwhile willing to destroy peoples and the ecological systems of this planet in their own selfishness. It is their deep fear/terror that they will lose control of their domination (Oil Empire)--and indeed, that battle still remains. We do have to recognize that "fighting" such sickness as we see in this case of Chevron and their law teams and the judges involved, that it is fear-based. That means it is wound-based. The way to fight them all has to be done with a good critical analysis of fearism not merely claims of injustice and crime etc. That latter concepts will not be sufficient [3] in the long run if we truly want to 'set everyone free,' even the oppressors, the criminals, those who exploit others. Everyone deserves to 'pay the price' when they are responsible for damages proven in courts. And, everyone deserves to be restored and supported to heal and transform. </p>
<p> </p>
<p> </p>
<p>Notes</p>
<p>1. I have outlined in great detail her role in Fisher, R. M. (2021). <em>The Marianne Williamson Phenomenon: Cultural (R)Evolution for a Dangerous Time. </em>Peter Lang. </p>
<p>2. Go to: <a href="https://podcasts.apple.com/us/podcast/marianne-williamson-podcast-conversations-that-matter/id1536043190%C2%A0">https://podcasts.apple.com/us/podcast/marianne-williamson-podcast-conversations-that-matter/id1536043190 </a></p>
<p>3. The holistic-integral arguments within the framework of a philosophy of fearism (as distinct from fearist-t in its toxic form), have been given in the book: Fisher, R. M., Subba, D. & Kumar, B. M. (2018). <em>Fear, Law and Criminology: Critical Issues in Applying the Philosophy of Fearism. </em>Xlibris. </p></div>Domestic Fearism: The Problem That Won't Go Awayhttps://FearlessnessMovement.ning.com/blog/domestic-fearism-the-problem-that-won-t-go-away2021-01-09T14:33:52.000Z2021-01-09T14:33:52.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p><a href="{{#staticFileLink}}8405420058,RESIZE_930x{{/staticFileLink}}"><img class="align-full" src="{{#staticFileLink}}8405420058,RESIZE_710x{{/staticFileLink}}" alt="8405420058?profile=RESIZE_710x" width="710" /></a></p>
<p>By now most of the FM ning readers will have seen and/or heard of this (somewhat 9/11-like tragic and disturbing event)--that hit the Washington, DC city and Capital Hill (the White House of the USA Government) on Jan. 6, 2021. </p>
<p>The purpose of my short blogpost here is to put in my 'vote' for all of us to be very aware, smart, and fearless in our thoughts and imaginations about what happened that day (Jan. 6, 2021). I say this after my research on fear and fearlessness (and fearism [1]) for the last 25 years or so and how it is so important to not just fall into all the rhetoric, tropes and narratives being "spun" by all kinds of agendas, and politics, and extremisms. So, I call the Jan. 6 event an example (with more to come) of the organization and dynamics of how 'two sides danced' (i.e., opposites that have made an enemy out of each other for a long time)--to create this phenomenon now recorded in US history and recorded as a 'message' to EVERYONE--that, "Domestic Fearism" (my term for it)--is not going away (for it also has been a process, a phenomenon, boiling in the base of the mountain and awaiting to explode in the classic hurling lava of rage, fear, hate, call it what you will--violence, by any other name. The chaos and irrationality laying just below the surface. But wait... even I am susceptible to fall into easy narratives, I could even so easily pick sides in the "battle" on Capitol Hill (and, everywhere in America, at least)-- I too could fall into the fear-based 'design' of perception, thinking, valuing, worldview and rhetoric and actions of those all who are clearly upset by what happened that day--and, prior. </p>
<p>This is all I'm going to write on this today, to just start FM ning members thinking about this all--and, the perennial problem in all forms of governance from the beginning of human history, you know I'm talking about <em>when people don't get along</em>--when conflict is part n' parcel of living in groups. Oh, but today, I trust we can be a lot more intelligent in figuring our way through this crisis of governance which this demonstration above truly shows--our failure in a lot of parts of governance. It is no one's (only one's) fault that any of this symptom exists and erupts--sure, some will be spear-head leaders but they are "not the problem" in the roots of the phenomenon, I will continue to call "Domestic Fearism" --a more nuanced and critical conception rather than calling it "Domestic Terrorism" as many (including Michael Moore, Marianne Williamson[2]) have already chosen to call it. Let's keep having a deep conversation on this, and preferrably from a fearlessness standpoint (rare and difficult as it may be to pull off)--rather, than the classic and habitual fear standpoint. Let's talk... </p>
<p>Addendum: </p>
<p>I just made a video on Michael Moore's intense emergency raw talk on Jan. 6/21 events and what is following soon. You might want to watch this but I'd suggest do it with a friend, ally or group, as it can be quite terrifying and traumatic material. I am both supportive and critical of how Moore does this work. <a href="https://www.youtube.com/watch?v=tgP1aDxLeag">https://www.youtube.com/watch?v=tgP1aDxLeag</a></p>
<p>Notes: </p>
<p>1. "Fearism" is my specialty and conception of choices (amongst other frames and terms and theories)--because I am convinced it will be emancipatory for all human beings (and yes, all citizens, and yes, all who are on either side of the current enemy-making that is actually 'storming the entire nation' --of America--but also around the world). There is a lot of writing on "fearism" and "philosophy of fearism" on the internet and on the FM ning (just do a search here on our FM ning front page for more info.). I am particularly pointing out in my title for this blog that of one expression of fearism that is--<strong><em>fearism-t</em> </strong>which is the toxic form of "fearism" (as Desh Subba has coined)--see our book for more on this distinction: Fisher, R. M., & Subba, D. (2016). <em>Philosophy of Fearism: A first East-West dialogue. </em>Xlibris. To be very short, "domestic fearism" is the best way to understand "domestic terrorism"--and, that applies as well to finding a better way to understand terrorism in general--as fearism is the underbelly, the more quiet and less dramatic dynamic and reality that is always going on in oppressive societies--building up suppression, repression and violence of many forms--all of which, when built up enough, some eruption will come from that fearism and 'blow' to become an obvious form of terrorism (e.g., like what was seen Jan. 6). If we only try to understand terrorism without fearism, that will lead inevitably to such a partial and distorted analysis of the problems going on and that of course will undermine finding a real set of solutions deeper below the surface where fear breeds--and, virtually everyone on this planet is (more or less) a contributor to the "manufacture of fear" (and, fearism-t). </p>
<p>2. For more background on my interest and study of Williamson's work and her political ambitions etc., see my upcoming book soon off the press: <em>The Marianne Williamson Presidential Phenomenon: Cultural (R)Evolution in Dangerous Times</em> (New York: Peter Lang, 2020). </p></div>"Fearism": Introductory Discussionhttps://FearlessnessMovement.ning.com/blog/fearism-introductory-discussion2020-12-09T21:08:06.000Z2020-12-09T21:08:06.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p><a href="{{#staticFileLink}}8267342487,RESIZE_710x{{/staticFileLink}}"><img class="align-full" src="{{#staticFileLink}}8267342487,RESIZE_710x{{/staticFileLink}}" alt="8267342487?profile=RESIZE_710x" width="623" /></a></p>
<p>James, host of Hermitix, does interesting 'beyond-the-box' podcast interviews with philosophical types; and, I was glad to have this chance to chat with him:</p>
<p>go to: <a href="https://www.youtube.com/watch?v=EPB9oVZnI4A">https://www.youtube.com/watch?v=EPB9oVZnI4A</a></p></div>Fisher's Recent Talk: Ecology & Fear OR Fear & Ecologyhttps://FearlessnessMovement.ning.com/blog/fisher-s-recent-talk-ecology-fear-or-fear-ecology2020-12-01T02:47:17.000Z2020-12-01T02:47:17.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p>The following <a href="https://www.youtube.com/watch?v=XNyEQZJ-JT4&t=4728s" target="_blank">link</a>, will guide you to my recent Dr. A. V., Varughese Memorial Lecture (2020) in Kerala, India</p>
<p>To listen to my lecture you best start the video at the 21:20 mark </p>
<p>My talk is about ecocriticism as a newly emerging field in the last few decades, that involves literary criticism and ecology. I focus on a particular way I interpret this field and how it can better be holistic-integral in integrating the work on fear, fearism, and fearlessness. Fear as a vector in ecocriticism, and literary criticism, ought to take into account a term I coined in the talk, called Egocriticism. It is the combination of Ecocriticism and Egocriticism that I believe will be the better way to go in the future for truly critical analysis that really cuts through. The last 1/2 of the video is made up of questions from the audience and me answering them. </p>
<p>-enjoy, </p>
<p>M. </p>
<p>p.s. If you want my edited version, with me talking about my lecture in commentary, go to: <a href="https://www.youtube.com/watch?v=lVpArm2cwPw%C2%A0">https://www.youtube.com/watch?v=lVpArm2cwPw </a></p></div>Research Update: Fearism Concept Accepted in Social Scienceshttps://FearlessnessMovement.ning.com/blog/research-update-fearism-concept-accepted-in-social-sciences2020-06-09T14:06:31.000Z2020-06-09T14:06:31.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p>The <strong>philosophy</strong> of fearism (a la Subba et al.) is a great foundation, and still needs a lot of work (thanks to all of you working on that). However, if the idea of having fear and its role recognized as central in mediating human affairs throughout history, then legitimized in actual contemporary research studies (e.g., in <strong>social sciences</strong>) and then into actual <strong>policy</strong> formation (e.g., politics, urban planning)--well, there are some great opportunities. Recently the two research articles below from the international scene of publishing indicate, for the first time in a big way, that I have seen, where "fearism" is used as a key "force" field actor-agent of analysis and interventions. I've selected excerpts from the two papers so you can get a sense of how "fearism" [1] is being used and why. It is exactly this direction that fearism studies and knowledge need to go to actualize into world affairs with some impact. I ask all of you to help spread this message and encourage research in these directions of applications. Very important. </p>
<p><a href="{{#staticFileLink}}5764638254,original{{/staticFileLink}}"><img class="align-full" src="{{#staticFileLink}}5764638254,RESIZE_710x{{/staticFileLink}}" alt="5764638254?profile=RESIZE_710x" width="339" height="508" /></a></p>
<p><a href="{{#staticFileLink}}5764651661,original{{/staticFileLink}}"><img class="align-full" src="{{#staticFileLink}}5764651661,RESIZE_710x{{/staticFileLink}}" alt="5764651661?profile=RESIZE_710x" width="710" /></a></p>
<p>--------------------------------------------------------------------------------------------------------------------------------------------------------------</p>
<p><a href="{{#staticFileLink}}5764676484,original{{/staticFileLink}}"><img class="align-full" src="{{#staticFileLink}}5764676484,RESIZE_710x{{/staticFileLink}}" alt="5764676484?profile=RESIZE_710x" width="450" height="703" /></a></p>
<p><a href="{{#staticFileLink}}5764701283,original{{/staticFileLink}}"><img class="align-full" src="{{#staticFileLink}}5764701283,RESIZE_710x{{/staticFileLink}}" alt="5764701283?profile=RESIZE_710x" width="591" height="1063" /></a></p>
<p> </p>
<p>End Note</p>
<p>1. You will notice that Desh Subba's notion of "fearism" per se is <span style="text-decoration:underline;">not</span> being cited directly by these researchers but my own version that pre-dates Subba's meaning of fearism. In Fisher (2017), as you see the citation of my work in these two papers, does include a discussion briefly of Subbaian fearism as well. So far, the researchers in Global Migration Studies tend to (but not always) use my old definition from a paper I published in 2006 (although, my first naming and definition of fearism goes back to 1997). My definition of fearism originally focused on the cultural-ideological angle of fear-based "structures" (discourses) that control and manipulate societies. Fearism in that sense was the subtle underbelly of terrorism. Later in Fisher & Subba (2016) I came to distinguish my original version as <em>fearism-t</em> (toxic). Unfortunately, despite all the enthusiasm in the social sciences with my "fearism" concept and that is great, unfortunately, I have also seen it not used very accurately, or is just oversimplified, of which my 2017 paper was intended to correct those errors but that's not yet happening even in these two new 2020 articles. See Fisher, R. M. (2017).<a href="https://prism.ucalgary.ca/handle/1880/110031" target="_blank">'Fearism': A critical analysis of uses and discourses in Global Migration Studies.</a> Technical Paper No. 64. Calgary, AB: In Search of Fearlessness Research Institute. See Fisher, R. M., & Subba, D. (2016). <em>Philosophy of fearism: A first East-West dialogue</em>. Xlibris. </p>
<p> </p></div>The Unseen Truthhttps://FearlessnessMovement.ning.com/blog/the-unseen-trut2020-05-12T01:02:04.000Z2020-05-12T01:02:04.000ZDesh Subbahttps://FearlessnessMovement.ning.com/members/LimbuDeshBahadur<div><p><strong> </strong></p>
<p><a href="{{#staticFileLink}}4937020092,RESIZE_1200x{{/staticFileLink}}"><img class="align-left" src="{{#staticFileLink}}4937020092,RESIZE_710x{{/staticFileLink}}" alt="4937020092?profile=RESIZE_710x" width="221" height="221" /></a><strong>Abstract</strong></p>
<p> This paper by Adhikari, displays Death as the ultimate invisible truth of Life. It draws forth the example of various characters and events on how Death has acted as the most powerful human agent to equalize all people, either the powerful or the powerless. It has made the link with the philosophers' principle of invisible truth of Plato, who draws the idea from Socrates. COVID-19 and its influence on virtually the entire world is taken as the example of fear functioning as the master of all humanity in the world. If outside visible things of the world are regarded as false, <span style="font-size:10pt;">Death which is invisible, and hence the fear of death, is the final truth of externally unseen things.</span></p>
<p><span style="font-size:14pt;"><em>Death which is invisible, and hence the fear of death, is the final truth of externally unseen things.</em></span><strong> <br /> </strong></p>
<p><strong>Key Words:</strong> death, fear, COVID-19, mythology, Lord Krishna, Kamsa, images, shadows, traumatic, discourse</p>
<p> </p>
<p><strong>Bhawani Shankar Adhikari </strong></p>
<p><strong>Introduction </strong></p>
<p>Plato takes the discourse of Socrates' idea of invisible truth in the philosophical dispute. The external visible things are not truth and the <em>real truth</em> is unseen and in fact the fear of death is the real truth. The word "fear" is the human instinct. It is linked with the psychological aspect of the individuals and the amount of fear differs person to person and society to society. It depends on the background of his or her upbringing. Science has created everything but it has not created to measure the exact amount of the individuals' fear as we take the temperature of the fever or the heat of the living creatures. But fear is the master of all. It has become the root cause of invention and the present civilization of the entire world. There is no place to hide the fear of the individuals and the extreme and low forms of fear becomes detrimental all the time and only the medium fear becomes the true guiding principle in the better path of life. Sigmund Freud's concept of fear is concerned with the idea of the uncertainty. "The term fear, whose metapsychological status remains uncertain (Google, stark stein)" indicates that fear comes with uncertainty and Death itself is the matter of uncertainty but it is the truth of life.</p>
<p>Fear of Death is the ultimate and the greatest one in the life of not only human beings but also in the life of all living creatures. Man is always active and busy in life but when the inner truth of life is revealed to him or her, then everything becomes worthless, meaningless and the useless one. This inner truth of life is Death and it is always lurking behind us but we forget it and ignore it. We become unconscious about the reality of Death. When we become conscious about Death, then we scare too much about it. This is the invisible and unseen truth of life. The unseen truth to the fear of Death is the lack of consciousness and the knowledge. Nepali thinker Mr. Desh Subba has presented the figure of fear in relation to consciousness and knowledge. "Life . . . consciousness . . . knowledge (Meaning) . . . fear . . . cognition (Subba)." It is obvious that fear does not come without the consciousness and the knowledge. Subba means that knowledge must be the knowledge of meaning. If a person does not have the knowledge of Cobra's poison containing the life taking strength, then the person does not get scared but when he knows about its danger or sees someone being passed away by the Cobra's bite, then the person is scared. Likewise when the person knows that he or she is suffering from the terminal cancer and he or she does not live long, then it is called the knowledge about his or her own Death. Then the person is scared much more. Can we call it the ultimate truth is the "Fear of Death"? It is also because the Death is unseen and hidden and it becomes the most powerful force to lead the life and the entire world. In the absence of the fear, the whole universe can not function properly and in its system.</p>
<p><strong>Fear in Hidden truth</strong></p>
<p>The philosophers have done the research regarding the truth and the unseen power. Plato has drawn the allegorical concept of the reality and facts. Plato's "Allegory of Cave" is the philosophical principle of getting into the world of the truth. Plato's figure of the burning fire and the people of the den are watching the shades of the burning fire but they have not seen the real burning fire and they believe that the images of the fire of other sides' shadows are the truth. They trust in the false images as the ultimate truth but know nothing about the real truth. They are in the cave in ignorance. If anyone comes out of the cave with knowledge and knows the truth, and if he comes back to the cave again and convinces the cave dwelling people to know the truth, then the cave dwellers do not trust him or her. The cave dwellers do not want to come out of the cave. They do not know the invisible, unseen, and the ultimate truth. The real truth is hidden from the visible scenes of outside world. The allegory is explained:</p>
<p>Plato has Socrates describe a group of people who have lived chained to the wall of a cave all over their lives, facing a black wall. The people watch shadows projected on the wall from objects passing in front of fire behind them, and give names to these shadows. The shadows are the prisoners' reality. Socrates explains how the philosopher is like a prisoner who is freed from the cave and comes to understand that the shadows on the wall are not reality at all, he can perceive the true form of reality rather than the manufactured reality that is the shadows seen by the prisoners. The inmates of the place do not even desire to leave their prison, for know no better life. The prisoners manage to break their bonds one day and discover that their reality was not what they thought it was. They discovered the sun, which Plato uses as an analogy for the fire that man can not see behind like the fire that cast light on the walls of the cave, the human condition is forever bound to the impressions that are received through the senses. (Plato Wikipedia)</p>
<p>This concept of Plato shows that what we see in the outside world with our senses is not the truth but only the images and shadows of the fire is the truth for the cave dwellers but the real truth is invisible and unseen. Our visible form of the world is just the shadows created by the light of the fire to the prisoners who are chained and can see the shadows on the opposite walls. When one of the prisoners comes out of the cave and learns the truth of outside by the knowledge and the learning and he goes back to the cave and tries to convince the prisoners but they do not believe in it. They are habituated to live in the cave and the truth is the truth of the images of the opposite wall created by the fire. So, truth is unseen from the eyes in the visible world. So is the case of the fear of the Death. The allegory of the cave is the lack of enlightens through the education and learning. We are all in the cave of the world because this world itself is the cave in a sense to those people who are without the knowledge of the truth. Man without of knowledge of the truth is in the condition of without knowing the fear of final truth of life.</p>
<p><strong>Realization of Fear</strong></p>
<p>Fear is all around the life of all the living beings but the function of fear depends on the condition and the situation when and where a person faces it in real life. A person thinks that the power holding people enjoy the life. The person believes that the king would be enjoying the life most but when these types of people receive the position of power and the responsibility, then they realize the real fear in life even with the power in their hands. The best example of it is found in The Greek Legend entitled "The Sword of Damocles". In this legend, the common person, Damocles believes that the king of Sicily, Dionysius enjoys the power most and Damocles flatters the king most to receive the position to enjoy. The king knows the truth and he decides to give the moral lesson to Damocles by making him the king temporarily in the banquet. Damocles is made the king and given him the due respect with the crown on his head but the "sword" was put hanging above his head tied by a single hair and Damocles had to taste the food every time. Then Damocles realized the real fear. It is narrated:</p>
<p>When the time of the banquet arrived next day, and the high born guests had all assembled, Damocles, clothed in royal robes, was bidden by the king to ascend the throne; and a golden crown was then placed upon his head, whilst all the guests were commanded to render him the same honour and deference as they would have done to Dionysius himself. . . . The heaviness of the crown soon made his head ache . . . it was somewhat irritating to have to await tasting of every dish offered to him by the royal tasters, for fear it might be poisoned . . . a keen edged naked sword suspended from the roof by a single hair exactly over his head . . . he would be instantly killed and filled with terror at the thought, he entreated the tyrant to permit him to take a lower seat at the board. (Nissani 51-52)</p>
<p>This extract displays that Damocles realized the truth of the fear of the Death only when he was made a king for the time being during the Royal Banquet but with the sword hanging over his head with a single hair and the fear of tasting the food and it might have been poisoned him too. The realization of true fear to Damocles came only when he was in the position under the sharpest sword over his head and it might have fallen at any time and killed him. If he was not placed him in such a position, he would not be in the situation of realization of fear and he would be forever in the condition of Plato's "Allegory of the Cave". Likewise the realization of fear of death comes only when the person knows his or her death is nearing him or her. Fear is invisible and unseen but it is only felt and realized like the fear of corona virus pandemic.</p>
<p><strong>Influence of fear in life</strong></p>
<p>The role of fear is seen and felt only in the life of a person when he or she is the victim of fear. The psychological fear becomes much more powerful than only other kinds of the fear. When the fear exists in the inner voice, minds, and the soul of a person, then it can be seen in the visible form of a person. When the fear influences to the person, then he or she can lose the minds and he or she becomes the mental patient. When a person is entirely under the domination of fear, he or she goes in the traumatic condition. It becomes too complicated to bring him in the right and normal condition again. The fear makes the person abnormal and it does not have any kind of treatment system. So, fear is mainly concerned with psychology of a person. Too much fear troubles the person and he or she suffers too much and forgets him what he or she has done in the actual life.</p>
<p>The example of influence of fear in the life of Armando Gonzalez in a story from Puebla, Mexico entitled "Fear' is practically experienced. Armando was a poor man without home. He had saved fifty thousand pesos in twenty years of hard work and he went in the bank to withdraw the money to buy the house but he was scared of the crowd and he put his hate at the back side of his head. And everyone looked at him. He was afraid with everyone in the bank, in the bus and even with the three boy students and got out of the bus in the middle of the road and ran to the forest. He cried for help and the three boys followed him to help him what had happened to him but he thought they were the robbers. Armando was in tragic condition because of over influence of fear in that particular time. The last scene of his fear is expressed: "As Armando started to get up, the three boys came over a pile of metals pieces and approached him cautiously. He cried like a baby." Why do not you leave me alone? I earned all of this money through hard work! (Lohani 43)". This extract shows that fear of being away from getting his money robbed from the robbers victimizes Armando Gonzalez and his mental condition of fear changed him into a baby like situation and he cries like a baby and requests the three boys to leave him. Armando has experienced the real fear in his life.</p>
<p>Another real fear and its influences are found in the life of Kamsa in Krishna Leela. The saint's prophecy was that the eighth son of Kamsa's sister, Dewaki, would kill him and Kamsa put his sister, Dewaki and her husband, Bashudev, in the prison from the day of their wedding and went on killing her babies up to the six sons but Balaram and Krishna were saved. They were brothers. They were reared in Gokula in the house of Yasodha and Nandalal. Then the evil king, Kamsa of Mathura, sent the numbers of monsters to kill Krishna but they were killed one by one by Krishna since he was the incarnation of Lord Krishna to free the people from injustice on the Earth. The Kamsa was much more scared and psychologically he was disordered. He did not get sleep. He was surprised with the news of Krishna. He had put even his own father in the prison. He was scared of his own life. He did not want to die. But he made a conspiracy and brought Krishna and his brother Balaram in the palace of Kamsa in Mathura to kill them but Krishna killed Kamsa. His murder is narrated:</p>
<p>There is a mention of the event in the Padma Puran, one of the ancient Puranas of Hindu mythologies. Kamsa was the maternal uncle of Lord Krishna who swore to kill Lord Krishna because according to a prophecy, Lord Krishna would kill him otherwise. Kamsa was a very cruel person and germinated fear in human hearts by his nefarious ways. In fact the Tilla where Krishna killed Kamsa is called the Kamsa Tilla. Krishna pulled Kamsa off his throne as he pulled him by the hair. (Google)</p>
<p>Why Kamsa does all the evil activities from the beginning to the end of his life is because of the fear of Death of him from Lord Krishna. His best friend, Bashudev, who becomes the brother- in- law as soon as he gets married with Dewaki also becomes the problem in Kamsa's life. Kamsa does not want to die. All the evil and cruel activities that the king of Mathura, Kamsa, performs from the fear of the Death and he does not want to die from the hand of the Lord Krishna and the fear of death is the invisible truth.</p>
<p><strong>COVID-19's Fear</strong></p>
<p> Fear is concerned with the security of life. People scare of losing their life and they do whatever the ways they can do to save the life from the Death. Corona virus got started in China on 31 December 2019 and "The outbreak was declared a public health emergency of international concern on 30 January 2020. On 11 February 2020, WHO announced a name for the new Corona virus disease: COVID-19 (Google)".</p>
<p>World Health Organization's idea is to lockdown the countries to minimize the spread of Corona virus in the world. To lockdown the countries and to stay home with the principle of social distancing is nothing more than the fear of Death. The whole world has come to the position of stand still by the fear of Death. What can be more powerful and fearful except the Death? The fear of Death from Corona virus has brought the entire world in this position and the Death is unknown to humans and people become busy to move ahead in the day to day life. If he/she knows the time of Death, then he/she stops doing anything in life. The fears are of multiple types but the fear of Death is the complicated one. It is stated:</p>
<p>Thanatophobia, of fear of Death, is a relatively complicated phobia. Many, if not most, people are afraid of dying. Some people fear being dead, while others are afraid of the actual act of dying . . . . Many people's fear of Death is tied to their religious belief . . . . Some people think that they know what will happen after Death; but worry that they may be wrong. Some believe that the path to salvation is very straight and narrow, and fear that any deviation or mistakes may cause then to be eternally condemned . . . . Thanatophobia may also have roots in fears of the unknown.(Fritscher Google)</p>
<p> This article displays that people scare the unknown and in fact that unknown is nothing other than the "Death". Whatever the types of the fear it may be, it is concerned with "Death". Fear of religion, fear of scarcity, fear of any types of weapons, fear of journey, fear of animals and creatures and any types of fear that humans have is directly or indirectly linked with "Death". So the ultimate truth of unseen fear is the fear of "Death".</p>
<p>Death is unknown to man. The person does not know how long he lives and when he dies. So, the truth is that the "Death" is unknown and hidden from the minds of the people. Leo Tolstoy has presented this concept in his story "What men live by". A man was ordering the shoes that would last long but the shoe maker started making slippers. Later the shoe maker was reported that the man had died and he needed the slippers to put on his coffin. And the shoe- maker provided to the messenger of the dead person the same slippers which he had made before. "What dwells in man? What is not given to man? And what men live by? (Google Tolstoy)" are the three questions asked to find the right answers.</p>
<p>"What is not given to man" is the right question to know the fact that man is not given to know his own death. It is beyond the idea of his ability to find out his death. It is hidden and no one knows when and how his Death comes to take his life. If a man knows about his own Death, then he stops every thing that he is doing what it is supposed to do in life. Hence, the Death is hidden in reality and it is the truth of getting scared of. The visible reality is false as Socrates and Plato have argued in their philosophical discourse. Something invisible truth of fear is the fear of Death.</p>
<p><strong>Conclusion</strong></p>
<p> Death is the agent of equalizer to all either it is ruler or the ruled ones. The Death does not respect the rich and neither hates the poor. The fear of Death is found in the life of all humans, animals, and the creatures. The fear of Death is the invisible truth to all. The amount of fear depends on the situation and the events in person to person but no one is immune from the fear of Death. Even if we ignore the fear of Death in our youth, we cannot do so when the Death comes near to the person. Death is always lurking behind us and we are not aware of it but when we become aware of it, we become helpless. COVID-19<sup>th</sup> lockdown in the entire world is the real fear of Death. Hence the fear of Death exists just like the fear of Corona virus which is not seen but only felt and realized by all the humans of the world as a real truth. </p>
<p>Bhawani Shankar Adhikari </p>
<p>English lecturer, Balmeeki Campus, Kathmandu</p>
<p>Nepal Sanskrit University, Nepal </p>
<p><strong>Works Cited</strong></p>
<p>Fritscher, Lisa. Thanatophobia Diagnosis and Treatment: Fear of Death. Google. <a href="https://www.verywellmind.com">https://www.verywellmind.com>Thanatophobia</a>. Wave.</p>
<p>Google. <a href="https://www.who.int">https://www.who.int>diseases>org</a>.</p>
<p>Google. Starksteins. Sigmund Freud and the Psycho analytical concept of Fear and Aniety. <a href="https://link.springer.com">https://link.springer.com</a>.</p>
<p>Google. <a href="http://www.https/m">www.https://m</a>. dailyhunt.in>india>ore. wave.</p>
<p>Lohani,Shreedhar p and etal.the Magic of words. M.K. Publishers & Distributers, Bhotahity, Kathmandu. 2000. Print.</p>
<p>Nissani, Moti and Shreedhar Lohani. Flax-Golden Tales: An Interdisciplinary Approach to Learning English.Ekta Bookss, Kathmandu, Nepal. 2008. Print.</p>
<p>Plato. Allegory of Cave. Google. Www. <a href="https://en.m.wikipedia.org">https://en.m.wikipedia.org</a>. Wave.</p>
<p>Subba, Desh. Philosophy of Fearism: Life is Conducted, Directed and Controlled by the fear. Xbris. 2014. Print.</p>
<p>Tolstoy, Leo. What men Live by? <a href="https://en.m.wikipedia.org">https://en.m.wikipedia.org</a>. </p>
<p> </p></div>Becoming a Fearologist: Study Program with RMFhttps://FearlessnessMovement.ning.com/blog/becoming-a-fearologist-study-program-with-rmf2020-01-19T03:06:49.000Z2020-01-19T03:06:49.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p><a href="{{#staticFileLink}}3826194586,RESIZE_710x{{/staticFileLink}}"><img class="align-full" src="{{#staticFileLink}}3826194586,RESIZE_710x{{/staticFileLink}}" width="347" alt="3826194586?profile=RESIZE_710x" /></a></p>
<p> </p>
<p>R. Michael Fisher, Director, Instructor, The Fearology Institute... is looking for a new cohort of students to take coursses and pursue a certificate in Fearology. Want to find out more about it, go to this new video: <a href="https://www.youtube.com/watch?v=oisrTrOR2to">https://www.youtube.com/watch?v=oisrTrOR2to</a></p></div>New Podcast Interview: Sotiris M. and RMFhttps://FearlessnessMovement.ning.com/blog/new-podcast-interview-sotiris-m-and-rmf2019-10-04T20:59:15.000Z2019-10-04T20:59:15.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p>The following 1 hr interview podcast hosted by Sotiris Makrygiannis takes listeners through a philosophical tour of R. Michael Fisher's work on fear, fearism, fearlessness. </p>
<p><a href="https://soundcloud.com/sotiris-makrygiannis/the-marshal-michael-fisher">https://soundcloud.com/sotiris-makrygiannis/the-marshal-michael-fisher</a></p>
<p>Abstract: <span style="color:#333333;font-family:Interstate, 'Lucida Grande', 'Lucida Sans Unicode', 'Lucida Sans', Garuda, Verdana, Tahoma, sans-serif;font-size:14px;font-style:normal;font-weight:100;letter-spacing:normal;text-indent:0px;text-transform:none;white-space:normal;word-spacing:0px;background-color:#f2f2f2;display:inline;float:none;">A casual discussion around the philosophy and epistemology of Fearism. Together with M. Fisher we covered his multiple books, ways to promote books and also a philosophical branch that is inspired by the Zen and the art of motorcycle maintenance. Hope you enjoy a friendly chat turned into a podcast. - S.M.<br /></span></p></div>New Arrival: “INDIA, A NATION OF FEAR AND PREJUDICE”https://FearlessnessMovement.ning.com/blog/new-arrival-india-a-nation-of-fear-and-prejudice2019-07-11T03:17:49.000Z2019-07-11T03:17:49.000ZB.Maria Kumarhttps://FearlessnessMovement.ning.com/members/BMariaKumar<div><img src="https://storage.ning.com/topology/rest/1.0/file/get/3272375444?profile=RESIZE_400x&width=400"></div><div><p>Author Trio:</p>
<p>B.Maria Kumar, R.Michael Fisher & Desh Subba </p>
<p>Here’s <a href="https://www.xlibris.com/Bookstore/BrowseSearchResults.aspx?Category=POL000000" target="_blank">the book</a> back-cover note:</p>
<p><br /> “So many nations today, large and small, are faced with compelling global and local circumstances, breaking acute crises, and lingering long-term chronic problems that demand leaders and followers to cope as best they can. However, there’s a growing suspicion in most everyone’s minds—from the higher classes to the lower classes, across races, religions, and various differences—where there is a deep feeling that something big needs to change. From real threats and tragic events like violence, crime, wars, global warming, mass extinctions to more specific problems of population densities to health concerns and economic near-collapse, people know that living in fear is not a quality way to live. India is a unique and great nation, with its tragic realities in the past and present, haunting its future. B. Maria Kumar, born and raised and having worked all his career in the streets, knows India well and knows what needs to change. He writes from great intellectual acumen, an understanding of history and mythology, and with vision for a better India. He has invited two colleagues to respond to his analysis of problems and solutions, each of them (Subba, a Nepali philosopher and poet living in Hong Kong, and Fisher, a Canadian philosopher and educator) to respond to his views. This book brings a trifold synthesis of how the nature and role of fear is critical to the shaping and destiny of India. Not enough development theories or thinking have invoked “fear” as a major construct to analyze, as a new way to interpret culture, religion, policies, plans and governance overall across the world. India seems the perfect location to start a new critical and creative consciousness that sets goals that the three authors believe are essential for India to make progress into the twenty-first century. Growing insecurity, uncertainty, mistrust, and corruption that accompany them is no way to build a nation resilient for the major challenges coming. In the face of a daunting task, the authors step-up boldly into the dimension of vision and realities facing a nation. They don’t shy away from saying what needs to be named, for only then will such honesty clear a path of fearlessness forward. This book will serve as a guide for many in India and its allies to rethink the ways they have understood the problems in India’s development.”</p></div>"Knowledge is fear. Existence of fear precedes power. Is death of fear possible?" -DeshSubbahttps://FearlessnessMovement.ning.com/blog/knowledge-is-fear-existence-of-fear-precedes-power-is-death-of-fe2019-06-04T02:32:04.000Z2019-06-04T02:32:04.000ZDesh Subbahttps://FearlessnessMovement.ning.com/members/LimbuDeshBahadur<div><p><em> <a href="{{#staticFileLink}}2748008764,RESIZE_710x{{/staticFileLink}}" target="_blank" rel="noopener"><img class="align-left" src="{{#staticFileLink}}2748008764,RESIZE_710x{{/staticFileLink}}" width="286" height="161"/></a></em></p><p><span style="font-size: 14pt;"><em>Michel Foucault: "knowledge is power and social structure is constituted by power."</em></span></p><p><span style="font-size: 14pt;"><em>DeshSubba: "Knowledge is fear and any kind of structure is constituted by fear. Existence of fear precedes power."</em></span></p><p><em>-Desh Subba</em></p><p><em>Houses are essence of our fears and it stands on the mixture of cement, iron, sands and concrete etc. These essences are for protecting life and house. Strong materials are primary and boundary is secondary protection. 'Self' stands on the base of 'body self', and religion, culture, politics, tradition are protection of 'body self' as boundaries. 'Individual Self' is combination of body self and boundaries. '<strong>Fearomenon</strong>' (fear and phenomenon or fear/phenomenon) is attached with it.</em> <em> </em></p><p><em>The most invisible power is power of fear. Cat doesn't show power until he/she has options. Generous man doesn't show power until, he/she has options. Foucault's power theory's motive is a perspective of analyzing everyday life and history showing that knowledge/power tends to create fear and rule over individuals, families, societies and nations. Some are ‘in power’ to control or manage knowledge production and consumption. Same could be said of fear. Like other philosophers, typically, Foucault’s knowledge conception tends to veil fear beneath it—that is, it obscures more than it reveals, in terms of the <strong>fearomenon</strong> of existence. It is this latter substrate of existence where the real-power is.</em></p><p><em>Size (or quantum) of fear is like the (unconscious= 99%) hidden part of an <strong>ice berg</strong>. The conscious part above water level that is visible is about 1% quantum of the total size. Foucault focuses on 1% ‘Knowledge’ aspect and misses 99%--thus, his understanding of ‘Power’ related to both fear/knowledge is highly understated, and distortive. Fear is in a place of unconscious means in <strong>langue</strong> and power is in the place of conscious means in <strong>parole</strong>.</em></p><p><em><span style="font-size: 14pt;">In the Fear System, fear is in the place of sun and other parts are in the revolving form of planets.</span></em></p><p><em>We can understand knowledge/power theory by parole and longue. Parole is power and longue is fear, means fear is important like heart and paroles are body parts. Forms of power are punishment, sovereign power, disciplinary power, surveillance, panopticon, law; prison and watchman are paroles of fear. In the Fear System, fear is in the place of sun and other parts are in the revolving form of planets. Fear has attraction gravity. Concept of surveillance is the watching—and fear motivates it. Some places we can see photo of two eyes. It means we are being watched by someone—watched by discourses of fear and the knowledge/power that accompanies it. Foucault ought to have better derived a unit of analysis for a critique of history as in fear/knowledge/power.As in institutions disciplining their ‘subjects’ we find the religious always circulating upon an eternal recurrence of fear of being watched by god. Fear of power(god) controls them to do sin. <a href="{{#staticFileLink}}2748010616,RESIZE_710x{{/staticFileLink}}" target="_blank" rel="noopener"><img class="align-right" src="{{#staticFileLink}}2748010616,RESIZE_710x{{/staticFileLink}}" width="233" height="232"/></a></em><em> </em></p><p><em>Amygdala is biological fear brain-center like epicenter. It generates amygdalary fear and makes a structure within the body. Fear existence precedes essence that is structure. Individual, society and nation are structured bodies of amygdalary fear generation. Family, government, judiciary, parliaments are examples. Every individual is structured and generated by amygdalary Fear System—as biological (Natural) foundation is re-appropriated for psychological (Cultural) architectures.Collective body is society and collective society is government. Collective body of society and government is nation. Direct fears are in conscious part(1% quantum) and indirect fears are in (the 99% quantum) unconscious parts of ice berg. Fear Studies are intended to look to the ‘below’ the ice berg and include the studies of direct, indirect and silent fears—which remained largely veiled for Foucault, but also most all philosophers.</em></p><p><span style="font-size: 14pt;"><em>Amygdala is biological fear brain-center like epicenter.</em></span></p><p><span style="font-size: 14pt;"><em>It generates amygdalary fear and makes a structure within the body.</em></span></p><p><span style="font-size: 14pt;"><em> <span style="font-size: 10pt;"> (The Lord Vishnu in Universal form)</span></em></span></p><p><em>Foucault's knowledge/power is like sandwich between fear and fearless. For individual; more fear blast in mind as mental problems but in society blast as revolt. His great contribution is fear management through his books. First monitors by supervisor (fear), later themselves (fearless).</em></p><p><em>The fear of the <strong>LORD</strong> is the beginning of knowledge, as written in the Bible. I say knowledge is fear and god is a fear too.</em> <em>The</em> <em>details I’ve written in Philosophy of Fearism(2014). Game of knowledge is on the hand of religious and philosophical players. They are wrestling since the dawn of knowledge in the ring. Challenging and exercising question is coming to juxtaposing, that is death. To know death is it power, god or fear? How does fear of the Lord and power become the knowledge? We are as humanity in a great whirl of confusion. Keeping aside these grand narrations of existence and history, we practically need to ask our self:are we right? Doctor said, "You are suffering from cancer." After knowing diagnosis, name of cancer then what we really feel power, god or fear? The dilemma is hovering in our mind. Who is telling the truth? It is very hard to attain clean philosophical solution because too much soot.</em></p><p><em>There is plenty of space to do contemporary discourse/criticism in power theory. I have chosen power and related matters because these are face to face core matter of fearism.</em></p><p><em>Key critic notes;</em></p><p><em>a. Physically fear starts from amygdala, which is first developed part among four parts of human brain. Amygdala is a primitive part; its main function is look after processing threats and modulating fear quantum. There is no special part in brain to look after power.</em></p><p><em>b. Amygdala generates amygdalary fear and amygdalary fear constructs structures of man, society and nation.</em></p><p><em>c. Source of power is existence of fear, it precedes essence,discipline, punishment, prison, control, Juridical and repress, resistance, apparatus, biopower, and ethic etc. USA has fear with enemies, then stores powers and bombs fear based on fear.</em></p><p><em>d. Power is primary dialectic of fear.</em></p><p><em>e. Civilization history starts from stone tools and civilization is history of fear struggle.</em></p><p><em>f. Consciousness- knowledge- social consciousness self (person like house)</em></p><p><em>g. Source of production is fear (termination, lose income, dark future etc.)not power.</em></p><p><em>h. Power remains until it creates fear. We have seen dictators, countries, Institutions, law and heads of institutions. People feared with them until they had power, when public stopped to fear they became powerless and collapse.</em></p><p><em>i. Relation of government, society run in circle of fear but family runs opposite pyramid of fear.</em></p><p><em><a href="{{#staticFileLink}}2748050011,RESIZE_1200x{{/staticFileLink}}" target="_blank" rel="noopener"><img class="align-left" src="{{#staticFileLink}}2748050011,RESIZE_710x{{/staticFileLink}}" width="198" height="149"/></a></em></p><p><em>j. Power hierarchy is dominated by double fear hierarchy (i.e., Fear System).</em></p><p><em>k. Concept of Plato's 'Gyen Ring' was image for fear purpose.</em></p><p><em>l. Scientific, cultural, political, religious truths were established using fear. Hitler's truth, Roman Catholic's truth, gender truth, myth truth, Hindu truth, Muslim truths were established by fear. The sun revolves around the earth was religious truth. When Giordano Bruno said, "The earth revolves around the sun" he got execution for punishment(i.e., bringing out the hidden fear of knowledge in The Church). This punishment was not just showcase of execution; it was fear for them who dare to challenge Catholics.</em></p><p><span style="font-size: 14pt;"><em>When Giordano Bruno said, "The earth revolves around the sun"</em></span></p><p><span style="font-size: 14pt;"><em>he got execution for punishment</em></span></p><p><em>m. Does prison just keep prisoners at jail? No, it has more duties and responsibilities. It is for creating fear [not in excess] to all who are against the law. When every citizen is afraid of punishment, prison, law, then people enjoys happy, peace and success.</em></p><p><em>n. In many communities people not openly express sex, method of sex, enjoy of sex, effect of sex because of cultural, religious, traditional, legal fear. If fear is open, everybody enjoys talking and doing.</em></p><p><em>o. In the structuralism god, myth, will, desire, pleasure were decider for society, nation structure and reform etc. Myth, God, will. pleasure and desire were replaced by power theory of Foucault in post-structure. Silence fear has active role in decision making and truth making process. Many structures were made in keeping silence fear. Silence fear may require power or not, depends on situation. He said structure of society, nation is decided by power but I said from the lens of fearism, it is not decided by power it is decided by fear.</em></p><p><em><span style="font-size: 12pt;">Some witness of fears first or power;</span></em></p><ol><li><em>Fear of animals, hunger first or tools, farming (production)</em></li><li><em>Fear of die by nature first or live in cage, tunnel</em></li><li><em>Fear of natural disaster first or worship of god.</em></li><li><em>Fear of disease first or clinic</em></li><li><em>Fear of violence, kill, and murder first or law, punishment, jail</em></li><li><em>Fear of social problems first or government</em></li><li><em>Amygdala comes first or other parts of brain</em></li></ol><p><em>The god realm is the biggest realm in human life. The god is delivered by fear not by power.</em> <em>It proves that most of structure is decided by fear.</em></p><p><em>Do you know appearance of disease is like a light? When click a light switch on, light disperses everywhere in the room likewise when disease spread out in society, it disperses in insulin, medicine, doctors, treatment centers etc.</em></p><p><em> </em><em>External looks like power circle, internal circle is fear circle. Fear circle is heart circle. Power is based on fear, but fear is based on fear.</em></p><p><em> <a href="{{#staticFileLink}}2748051165,RESIZE_1200x{{/staticFileLink}}" target="_blank" rel="noopener"><img class="align-right" src="{{#staticFileLink}}2748051165,RESIZE_710x{{/staticFileLink}}" width="167" height="125"/></a></em><em>This is a fear circle of family. Mother and child fear with father, child fear with father and mother. In this circle father's power is preserved in his traditional, physical, patriarchy, income and culture. When he became old and retired, no income, nobody fears with him. Child grows up, becomes strong and earns then, father starts fear with son. Same case is repeating again. Power is parasite and dependent upon fear. Fear depends on fear not in power.</em></p><p> <em>Every action of the human being is conducted by fear and existence of fear precedes essences. Fear of killing, murder, violence insists to law, court, and prison is fear and binary powers. So I put them as binary powers. Government/power of government, court/ power of court, police/power of police is simple examples of binary power. But it is not extended like fear. We cannot say power of sick, power of unconscious etc. because sick man and unconscious has no power.</em></p><p><em>Most cases binary power and binary fear goes side by side. Power of government means fearing power. Government's binary is power of government. Under it there is binary fear. Practically we never use power of unconscious but we use fear of unconscious.</em> <em> </em></p><p><em>Binary fear, I mean every position has fear even transgender e.g. transgender/fear of transgender, computer/fear of computer, life/fear of life, Happy/fear of happy but we cannot find binary power everywhere. Sick has binary that is fear of sick. During the time of sickness, to make binary power that is power of sick is unreasonable because we never use power of sick and it never happens. </em></p><p><em>Lower caste, race, transgender, poor people, workers, colonized countries why they didn't exercise power because they were the place of using the power.North Korea experiments new long range missile in the sea. Powerless people were same as sea. Power theory is one side of coin, other side is avoided.</em></p><p><em>The fearologists are the thinkers of other side which is dominated by power. Monarchy, bourgeois, high class and the priest exercised power over powerless. Power cannot use to powerful, power doesn't measure in power, it is measure machine is fear. If people more fear, it means more powerful. Super power dominates power and power dominates powerless. If over throw them from power of monarchy, high post and make them powerless, then what happens? If they have no power/post, first they experience fear. Power is like jokes of commander Nadir and Hitler. It is a joke that Nadir was brave army commander in the history but he never let friends to put hands on his shoulder because he feared his friends may kill him. Hitler was brave too but he hid in the bunker because he feared to die. Under the braveness (bravado power) fear is hidden fact.</em></p><p><em>Foucault argues power can be additional, subtract and make zero-sum. Zero-sum is utopia of power theory. How can exercise in the person or institution which is in bankrupt? Lower caste, colonized, sick person how can, they exercise power? Power theory is not on behalf of marginal and dominated people. Fear is the one either powerful or powerless it can add, subtract and divide. For example a person is sinking on the debt. How can power exercise because he is powerless and fear-based person? He has a fear of 10000 dollars. How can calculation by power? It can calculate by fear. 10000 can divide to make piece fear (installment), can be subtract to minimize, and face with creditor.</em></p><p><em>Generally social welfare can be promoted by the best management of fear.</em></p><p><em>According to Foucault life is power-centered. How? One man was standing bare, naked 2.5 millions year ago. He was in center of grass land, bust, wind, rain, animals and reptiles. He had a fear of much kinds-killing, starvation, sick, nature etc. This fear motivated him to tend to use stone, hut, stick, hide and pray. Fear provokes to develop more advance apparatus. As a result; ancestors developed technologies and reach in our age. So, life is not power- centered it is fear-centered. Fear is the best mechanism to normalized life. When fears minimize and reach to fearless condition that is normalization. We can say fear-based normalized society is the historical outcome. Apparatus are the technology tools of fear-centered life.</em></p><p><em>Foucault's power types are many kinds. Function of all power has almost same meaning that is work around fear-centre. This center must be magnet for all surroundings.</em></p><p><em>Micro level hard to convince it lays like unconscious. How can we prove quantum of unconscious it is almost same. Macro level can be somewhere like weather reports, traffic signal etc. Highly educated person has more knowledge than uneducated. In the sense of employment being educated is power but in the sense of atom bomb; it is opposite because educated has more knowledge of atom bomb. In most cases knowledge doesn't make powerful, it makes more fearful. This conclusion is not the typical one in philosophies and commonsense because they conclude “knowledge” is the vaccine against fear.</em></p><p><em>Fearism uses fearist lens. Foucault looks at humanity with a power(ist) lens, like so many others. We must ask critical ontological questioner: the existence of power precedes fear, or existence of fear precedes power? We are in a philosophical <strong>fearcourse</strong> (analogous to discourse); we always look at front and back reasons. Source of power was fear struggle, when our ancestors were in nomadic condition; they had many fears-external and internal. Even today humanity has big fear struggle. Fear struggle is a new machine which builds, grinds handsome society and individual. Origination of fear goes back to first step of civilization, earlier than stone tool. Stone tool was first power invented by man over animals before birth of enemy. Later it was used to kill enemies. Basic need of power was fear of starvation, animals and enemies. Feudal system, industrial revolution, capitalism and communism are developed form of stone tools. One point is common in all ages and that is fear of hunger (the threat leading to dis-ease and death). Fear has diverse incarnations in different times. According to its needs it appears like incarnation of the Lord Vishnu. Sometimes it appears multi-hands octopus, sometimes multi-heads Narsinha (half man and half lion) and Vishvarupa (Universal form of Vishnu).</em></p><p><em>Under the fear it has many faculties. Fear births power and power birth fears. Fear is a mother of power and power births baby fears. Is it not only the case Sovereign power1757 tortures and execution of Robert-Francois Damiens who attempted to kill Louis XV? Is it not the case of disciplinary power of 1837 house of young prisoners in Paris ? Killing is the surface of fear; in womb it hides fear universe. Killings are paradigm of fears. In the Bible the Lord gives punishment to sinners and other people afraid to do sin. This is its own particular form of a systematic (fearology) psychology part.</em></p><p><em>Power of united workers in Marxism was to overthrow the bourgeois, power of Foucault was exercise throughout society, university, hospital, prison and school sectors. Field of fear is not limited, it is unlimited, in this sense. In fearism, fear is using fear in all living things.</em></p><p><em><span style="font-size: 14pt;">I use this term 'death of fear' synonymous with terms of fearless.</span></em></p><p><em><span style="font-size: 14pt;">Power theory cannot make fearless. It provokes more fear.<a href="{{#staticFileLink}}2766002968,RESIZE_710x{{/staticFileLink}}" target="_blank" rel="noopener"><img class="align-right" src="{{#staticFileLink}}2766002968,RESIZE_710x{{/staticFileLink}}" width="189" height="275"/></a></span></em></p><p><em><span style="font-size: 14pt;"><span style="font-size: 10pt;"> </span></span></em> <em>Good example of power is gun. Gun represents all powers (political, intellectual, money, discipline, rules etc.). First why do we keep gun? We keep gun because we fear somebody. Gun is our power. A targets to B. Gun is visible power, invisible power is fear. It has one visible target and multiple invisible targets. B must follow/order/discipline/law what A wants. If he not obeys, he will punish B. A has gun, he is powerful and B is fearful. If gun goes to B, B is powerful and A is fearful. If both are powerless, they are equal normalize. When balance of power goes to one side other side goes powerless (fear). Racial, communal, gender, religious, political, capital, colonialare using power and dominating (fear) other since thousands years. Power is like rolling stone which down from top to bottom. On the way it is suppressing, torturing, and killing powerless people.</em></p><p><em>I use this term 'death of fear' synonymous with terms of fearless. Power theory cannot make fearless. It provokes more fear.</em></p><p><em>Death of fear, we must ask, is it possible? Can death of fear be possible by power theory? No, it is impossible. Motive of power theory is to produce more fear and rule over innocent people and nations. It is against humanity. It can bring the curse of violence to humanity. Silent of fear has existed in society for million years. It is the mechanism to structure society and nation. Theory must be harmony and peace. Harmony and peace theory produces peace and happiness. At least, utopia of theory must follow towards peace and happy.</em></p><p><em><span style="font-size: 14pt;"><span style="font-size: 10pt;"> (Narsingha Killing Hirnyakasyapu)</span></span></em></p><p><em>Theory of Derrida's under erasure can be applied in <strong>Fear Studies</strong>. Under the world war, war is erased, but it is fear that continues as remnant on the mind of people. We can add upper erase, it is before war. Before war there is war cloud. War cloud gives upper erase fear. Upper erase, erase and under erase, before war, being war and after war gives war fear. Under war erase fear goes long, but it depends how fearful war was. In these stages, where is the place of power?</em> <em> <a href="{{#staticFileLink}}2748053264,RESIZE_710x{{/staticFileLink}}" target="_blank" rel="noopener"><img class="align-left" src="{{#staticFileLink}}2748053264,RESIZE_710x{{/staticFileLink}}" width="207" height="138"/></a></em></p><p><em>Sounds like alarm, siren and red color, warning, notice, threatening have silent fear. Sometime silent fear can appear in dangerous dog, high voltage, very steep edge, danger; some pictures of danger have silent fears too. We can see injurious to health, low fat, no sugar. Safety notice, items, accident, loss, fail, bad weather, heavy snow/rain also keeps silent fear. We have many safety precautions. Presence of silent fear is very silent. There are no such items to show silent of power. </em></p><p><em>Fear can be applied to subjects and objects but power cannot. We fear with Ebola. We are subjects here. We fear with Ebola. Ebola is object here. Again we fear with Ebola. How can power be applied here? We power with Ebola. wrong. Again we power with Ebola, wrong. Power cannot apply to subject and object. In Power as a subject sometimes use to threaten object.</em></p><p><em>(Octopus's main work is to protect master. )</em></p><p><em>Why do thinkers forget, Glaucon the older brother of Plato and founder of social contract? Glaucon discussed with Socrates regarding justice. He argued, "Every member of society has to follow principles and rules of society because it serves to maintain law and order in society. It keeps peace, security, happiness in society. Who doesn’t follow, he will be punished." Meantime he gave concept of Gyges Ring who has ring he doesn't fear of being caught. It was invisible ring. It is myth for ubiquitous hidden fear—invisible 99% quantum in the Fear System.</em></p><p><em>This article is edited by</em> Dr. R. Michael Fisher </p><p><a href="https://www.biblestudytools.com/topical-verses/bible-verses-about-knowledge/" rel="nofollow">https://www.biblestudytools.com/topical-verses/bible-verses-about-knowledge/</a></p><p><a href="https://www.youtube.com/watch?v=0tOf5XuURno&t=39s" rel="nofollow">https://www.youtube.com/watch?v=0tOf5XuURno&t=39s</a></p><p><em> </em><a href="https://michel-foucault.com/key-concepts/" rel="nofollow">https://michel-foucault.com/key-concepts/</a></p><p> <a href="https://www.youtube.com/watch?v=X31ayDsG67U&t=6s" rel="nofollow">https://www.youtube.com/watch?v=X31ayDsG67U&t=6s</a></p><p> <a href="https://www.youtube.com/watch?v=0tOf5XuURno" rel="nofollow">https://www.youtube.com/watch?v=0tOf5XuURno</a></p><p> <a href="https://www.youtube.com/watch?v=AhfMMx0i1wM" rel="nofollow">https://www.youtube.com/watch?v=AhfMMx0i1wM</a></p><p><em> </em></p></div>One Use of "Fearism": Evolutionary Perspectivehttps://FearlessnessMovement.ning.com/blog/one-use-of-fearism-evolutionary-perspective2019-05-21T12:14:18.000Z2019-05-21T12:14:18.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p><a href="{{#staticFileLink}}2649275407,RESIZE_710x{{/staticFileLink}}" target="_blank" rel="noopener"><img class="align-full" src="{{#staticFileLink}}2649275407,RESIZE_710x{{/staticFileLink}}" width="484" /></a></p>
<p><a href="{{#staticFileLink}}2649277739,RESIZE_710x{{/staticFileLink}}" target="_blank" rel="noopener"><img class="align-full" src="{{#staticFileLink}}2649277739,RESIZE_710x{{/staticFileLink}}" width="471" /></a>There are obviously more and more growing uses of "fearism" -- this particular one I found recently by some anonymous author on a <a href="http://www.eoht.info/page/Science+as+religion" target="_blank" rel="noopener">website</a> in which a particular shaping force of "ism" is identified by the author as "Fearism" at the penultimate bottom of the evolutionary chain of developmental stages (beginning at c. 2 million years ago)-- interesting. I also bring your attention that the description of the "behavior-isms" identified on the spectrum of development in the drawing/chart are given details below in the box but you may notice there that the word "fearism" is not used and replaced with "tabooism" (albeit, there is an obvious link between the two terms on the surface at least).</p>
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</div>FEAR IS THE CAUSE OF MURDER, VIOLENCE AND WARhttps://FearlessnessMovement.ning.com/blog/fear-is-the-cause-of-murder-violence-and-war2018-11-18T01:25:59.000Z2018-11-18T01:25:59.000ZDesh Subbahttps://FearlessnessMovement.ning.com/members/LimbuDeshBahadur<div><p>        <a href="https://storage.ning.com/topology/rest/1.0/file/get/135543232?profile=RESIZE_930x" target="_blank" rel="noopener"><img class="align-full" src="https://storage.ning.com/topology/rest/1.0/file/get/135543232?profile=RESIZE_710x" width="710" /></a>  (Socrates <span class="irc_su" dir="ltr" style="text-align: left;">seems to have spent most of his time in the agora, or marketplace, discussing all sorts of things.)</span>                        </p>
<p><strong>An interview conducted by a Nepalese journalist, Raj Sargam of the Nepal <em>Time Magazine</em> with Desh Subba, the founder of Fearism Movement.</strong></p>
<p><strong>Date: 1<sup>st</sup> September 2018,</strong></p>
<p><strong>Trans. by Desh Subba</strong></p>
<p><strong>Edited by Michael Bassey Eneyo</strong> </p>
<p style="text-align: center;"><span style="font-size: 14pt;"><em>Socrates ran Agora school [teaching in the market places].</em></span></p>
<p style="text-align: center;"><span style="font-size: 14pt;"><em>Plato ran academy, while Aristotle ran Lyceum.</em></span></p>
<p style="text-align: center;"><span style="font-size: 14pt;"><em>Philosophers from France and Germany ran schools in tea and coffee houses. </em></span></p>
<p>Desh Subba is a poet, novelist and a philosopher from Nepal. He has been working on the development of "Philosophy of Fearism" for some years now. "<em>The Tribesmen's Journey to Fearlessness</em>" is his first Fearism-based novel. He is on the course of introducing Fearism [philosophy] through poem, drama and epic. In the interview published in Nepal <em>Time Magazine</em>, Raj Sargam began the interview by asking Desh Subba how Fearism as a school of thought can handle the problem of fear which seems to be fundamental to every life. Below is the interview. </p>
<p><strong>Raj:</strong> I know it is true that everybody has one kind of fear or the other. I equally believe that the young generations are suffering from depression. How does Fearism handle such problems?</p>
<p><strong>Desh:</strong> Fear is natural to human beings. No matter our level of exposure, we cannot completely eliminate fear. Fearism as a movement is focusing on how human beings can understand fear more insightfully, how fear can be controlled, managed and applied for the good of human beings. We have read classical philosophies regarding states, citizens, capitalism, struggles, happiness and pleasure. If we should get to the root of all these philosophies, we will see that none of them has really emphasised on the importance of fear. We can take example from the "Ring of Gyges" mentioned in the Republic of Plato. This mythical and magical ring saves people from fear of being caught and punished when they do something wrong. But even at that, nobody actually acknowledged the importance or the role fear in the affairs of human beings. </p>
<p>The entire world and its life can be looked at with the eyes of fear [Fearism lens]. It is not only the new generations that are suffering from fear; our ancestors were also suffering from it. Invention of stone weapons, dwelling in the cage and the worship of nature were parts of the witnesses to the influence of fear in the ancient period. We are in continuation of the same fearful influence. But today, it is manifesting in the mask of modernism. </p>
<p>I have said elsewhere that each era is an era of extreme fear, because each era carries its optimum level of knowledge, rationality and invention which are motivated by fear. The difference between the past and the present level of fear is shown in different ways through which human beings have adopted in the attempts to better their lives. The ancient period was not such a competitive and a corporate society as it is today. In our present generation, we have witnessed so many competitions: among students, in the areas of sports, employment, acquisition of wealth, among peers, family members, colleagues in the office, market men/women, etc. There’re so much depressions today. Depression begins anytime we fail to achieve any of our expectations. When this is the case, all the experiences during these periods increase our fears. </p>
<p>But then, depression is not limited to the scope of depression, it expands beyond. It creates more hazardous situations. I know people often mention sources of hazardous situations, but nobody seems to have mentioned fear as part of it. This may have been predicated on the fact that we didn’t have theory that can explain the workings of fear. After the development of Fearism Movement, Fearism traditions began to spring up. One of the Fearism dictums says: "Don't keep fear of competition an irrelevant prestige." Avoidance of unnecessary competition, desire and interest keep us safe from depression and mental sickness. So Fearism provide the methods that can help human beings handle the challenges of fear and depression. </p>
<p><strong>Raj:</strong> You are trying to establish Fearism with the help of Fearism Study Centre. What will be the role of Fearism activities in Nepalese’s literature?</p>
<p><strong>Desh:</strong> In any serious philosophical movement, there is always a tradition of schooling. Socrates ran Agora school [teaching in the market places]. Plato ran academy, while Aristotle ran Lyceum. Philosophers from France and Germany ran schools in tea and coffee houses. </p>
<p>When a person becomes famous in his philosophy, such philosophy will certainly convert into school. It is my belief that to establish Fearism, we need a school [i.e. we need fear education] and Fearism Study Centre is our school. </p>
<p>Fearism Study Centre is not only domiciling in Nepal, it will soon kick start in Nigeria. It is going to be run by Nigerian philosopher Osinakachi Akuma Kalu and his friends Michael Eneyo, Augustus Chukwu and others who have shown commitment in Fearism Movement. It is still in its starting phase, it would be extended to other countries as time goes on. At present, R. Michael Fisher has founded The Fearology Institute in Canada which is an integral part of Fearism.</p>
<p>Nepalese’s literature is traditionally divided into group(ism) and not into the formal method of schooling. The formal pattern of schooling gives more knowledge. My ambition has been to take Fearism beyond the Nepalese’s traditional literary circle and that ambition is already yielding positive result as you can see.<strong> </strong></p>
<p><strong>Raj:</strong> In following Fearism as your new discovered paradigm, are you not missing poem and novel writings?</p>
<p><strong>Desh:</strong> yes! At the surface, I missed them, but in a more critical look, I am still doing them under Fearism [though in a subtle manner]. Literature has multiple genres, but Philosophy is above all literary genres. Story, poem, essay and epic cannot sustain for a long time if they are not rooted in a given philosophy. Writing or any form of theory can only be sustained if it is rooted in a strong philosophy. I have potentialities of many writing genres. But in the face of philosophy, other genres are dimmed. If one man has many genres, he will likely be addressed by the one he is noted to doing better and not by all the genres. Jean Paul Sartre had many writings, but people addressed him as a Philosopher. </p>
<p><strong>Raj:</strong> You used to say Fearism is isolated philosophy. How do you mean and to what extent is the influence of Fearism apart from in Nepal?</p>
<p><strong>Desh:</strong> Actually, I don't have deeper understanding of this saying of Nepalese believers: "Dark underneath the lamp." Fearism to me is isolated philosophy in Nepal because we do not really have many philosophers here working to develop contemporary philosophies. Fearism Movement goes beyond our home philosophy which is embedded in our culture.  We often talked about culture at home, but our literature and philosophy are not separated from our culture. This makes it somewhat difficult to say that we have a philosophy of our own. It is not right to expect a highly philosophical culture in those countries where the culture of doing philosophy is not developed. </p>
<p style="text-align: center;"><span style="font-size: 14pt;"><em>Professors are in competition to be the first follower of western philosophy.</em></span></p>
<p style="text-align: center;"><span style="font-size: 14pt;"><em> </em></span><span style="font-size: 14pt;"><em>They dream to be the first followers and never dreaming to be leaders of new ideas or philosophy.</em></span></p>
<p>Here in Nepal, we have less leading characters; we only have people with the mentality of wanting to be good followers. Professors are in competition to be the first follower of western philosophy.  They dream to be the first followers and never dreaming to be leaders of new ideas or philosophy. This is the reason I said Fearism is in far distance among professors and students of Nepal. </p>
<p>Edward Said had opined: "Westerns have a capacity to define eastern." We imbibe the culture of followership; we follow the culture of the west. When they say, “You are stupid and arrogance” we nod our heads and answer 'yes'. This is a kind of slave mentality. Easterners have the habit of being happy in Western definitions to things. It is exclusively implemented in the philosophical minds of most Nepalese. This tendency discourages and disqualifies us from aspiring for leadership position in the global community. Today, Fearism is gradually becoming popular in some states of India and in Nigeria. These countries are trying to develop a culture of original definitions to life. This is the reason we can see many Nigerian Philosophers coming up with original ideas to the study of fear. </p>
<p><strong>Raj:</strong> There is increase of the numbers of murder, violence and rape in the society now. Can Philosophy of Fearism give explanation to this or not?</p>
<p><strong>Desh:</strong> Violence, murder and war are caused by fear. Very rare may be resulted from other reasons, but fear is mostly the reason. After the murder comes more fear. The one that kills become afraid of the likely consequence of his action. Sometimes the impact of it extends like Pyramid and sometimes like rectangle. If somebody has fear of being killed by someone, and he decided to kill the person in order to eliminate his fear and become fearless. After killing the supposed source of fear [the person], he will discover that killing is never elimination of fear, rather, it ushered us into another domain of fear-the fear of the punishment for killing by the family and the society as stipulated by law. </p>
<p>There are many of such people in the society. Thug, corruptor, liar, killer, raper, murderer and dishonest always feel the presence of surveillance cameras everywhere they go even when there is no such thing. The impact of fear depends on the gravity of the offence. Those who commit grievous sin always forget taste of food and sleep. They have the illusion of somebody following or talking about them. A particular fear can expand and become as big as the black sky. </p>
<p>In Nepal and India, the numbers of murder and violence cases are increasing by the day. Less fear of law is the reason of it. In most cases, either the leaders are involved in the breaking of the law or they provide protection for those who break the law. Even the states seem not to adhere to the dictum of the law; this definitely increases murder, rape and violence cases in the land. </p>
<p>This state of lawlessness depicts Thomas Hobbes’ State of Nature; where life was brutal, nasty and short. This is a kind of "Modern Wild Kingdom" where law is no longer regarded as a guide. This is the main problem I have seen about South Asia and Africa in recent times. When a given country or an individual begins to fear and have respect for law that is when a state can be said to be a lawful state. Then violence, murder and rape are likely to be swiped from such a state.</p>
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</div>A Nigerian Fearologist Becomes the First African and the 3rd Person in the World to Win an International Award on Fearismhttps://FearlessnessMovement.ning.com/blog/a-nigerian-fearologist-becomes-the-first-african-and-the-3rd-pers2018-08-22T09:45:15.000Z2018-08-22T09:45:15.000ZAnne Kamwilahttps://FearlessnessMovement.ning.com/members/AnneKamwila<div><p>Kathmandu, Nepal – August 19, 2018 – Osinakachi Akuma Kalu, a 25year old Nigerian budding Fearologist, was given the Tilmati Bhaybad Award 2018, an award given to those who have contributed intellectually in Fearism studies. This award was given to him by Prof. Dr. Tanka Prasad Neupane the Chairman of the Fearism Study Center, Dharan Nepal during the 2018 Interaction & Awarding Ceremony on Fearism at Hotel Hardik, Bagbazar, Kathmandu Nepal. He is the first African to receive the award and the third person globally to receive the award. The award was first given to Rana Kafle an Indian literary icon in 2014 and Rajendra Guragain a scholar from Nepal in 2107.</p>
<p>While praising Mr. Kalu’s efforts, Professor Tanka Prasad Neupane said,  ”Osinakachi is the author of two great books, “<em>Conquering the Beast Fear</em>” and “<em>The First Stage of the Fearologist</em>” which are being sold on Amazon. He is known for his critical unraveling of fear and has introduced and added three strong concepts in the Philosophy of Fearism lexicon- ‘defearing’, ‘fearontology’, and ‘fearocopy’. He is currently pursuing his studies on "Fear" through a scholarship sponsored by R. Michael Fisher, Ph.D. at The Fearology Institute in Calgary, Canada. Osinakachi is a Claretian Institute of Philosophy trained philosopher, and a fast developing fearist nurtured by The Fearism Study Center Dharan Nepal. He is hugely influenced by Desh Subba and R. Michael Fisher. We say congratulations to him.”</p>
<p>Mr. Kalu expressed his gratitude first to God the Almighty, who is the source of all wisdom. He also acknowledged all those who mentored him academically and all other aspects of his life. Kalu thanked his Penlords friends and urged them to keep on inspiring him to another level. Lastly, he thanked the Fearism Study Center for the award and acknowledged the academic drilling of Dr. R. Michael Fisher. Kalu strongly believes that the award was indeed an initiation into a new level backed with higher expectations.</p>
<p>Speaking about his plan to continue studying Fearology, Mr. Kalu said, “Fearologists are hugely needed to analyze issues in the 21st Century. Imagine a fearologist analyzing the actions of Kim Jun Un the President of North Korea and the responses given to him by Donald J. Trump? Some of their actions, statements and inaction, have left the world in a fear climax state. I think I have a lot to do. That is why I want to rigorously equip myself the more because of the battle ahead of me and the required mentorship to other upcoming fearists/fearologists.</p>
<p>Let’s take a look at my upcoming work; <em>Fearism in the Age of</em> <em>Homo Deus</em>, <em>Fearological Analysis of Singularity</em> and <em>The Place of Man in the Teachings of Singularity</em>. People like Ray Kurzweil, Peter Diamandis, Aubrey de Grey, Nick Bostrom, Kevin Kelly, Yuval Noah Harari and others who are making waves in the Techno-scientific milieu also pose fear consistently as a result of their teachings about man becoming God, and other forms of Singularity ideologies--simulation of the human brain with that of machines. Most of the acts at the Silicon Valley like aging, gen editing, and the fight to overcome death is a task that behoves on the fearologist to contend with. After the World War II, the fearful state of man increased. What becomes of a man when a machine devoid of rationality begins to exist? It appears I have much to do.”</p>
<p>According to Augustus Chukwu, the vice president of Penlords and Mr. Kalu’s close associate, fearologists believe that the power to conquer fear is not only an acquired trait but also a natural disposition that allows them to assess their risk factors and intelligently engage them when necessary. Mr. Kalu appears to embody this unique philosophical outlook.</p>
<h2><strong>About Osinakachi Akuma Kalu</strong></h2>
<p>Osinakachi Akuma Kalu is an Igbo by birth and comes from the Eastern part of Nigeria. He is an Administrator, Philosopher, and Fearist/Fearologist. He studied Business Administration and Management at Federal Polytechnic Nekede Owerri, Nigeria. Later, Mr. Kalu joined the Claretian Institute of Philosophy Maryland, trained as a philosopher, and obtained two degrees in Philosophy; B.Phil., Pontifical Urban University Rome and B.A., Imo State University Nigeria. He has also done a professional program at the prestigious "FEARISM STUDY CENTER" in Dharan, Nepal. Mr. Kalu is a member of "<a href="https://fearlessnessmovement.ning.com/members/OSINAKACHIAKUMAKALU">The World Fearlessness Movement</a>" and the founder of the Penlords.</p>
<p>To his credit are two works; "<em>Conquering the Beast Fear: A Philosophical Cum Psychological Approach"</em> and "<a href="https://www.amazon.com/Osinakachi-Akuma-Kalu/e/B073RD539S/ref=sr_ntt_srch_lnk_2?qid=1534798482&sr=8-2" rel="nofollow">The First Stage of the Fearologist</a>," with a host of reputable articles on fearism.  He is a motivational and inspirational speaker. Currently, he is studying Fearology at The Fearologist Institute (TFI) Calgary, Canada under a scholarship.</p>
<p> </p>
</div>VERY REV. FR. PATRICK ENEYO'S REVIEW OF MY BOOK, PHILOSOPHY OF FEARhttps://FearlessnessMovement.ning.com/blog/very-rev-fr-patrick-eneyo-review-of-my-book-philosophy-of-fear2018-06-18T12:20:00.000Z2018-06-18T12:20:00.000ZMichael Bassey Eneyohttps://FearlessnessMovement.ning.com/members/MichaelBasseyEneyo<div><p><br/> Philosophy of Fear is indeed an emerging paradigm that is primarily concern with the holistic study of fear: Its positive and its negative natures. However, Michael Eneyo in his book titled: “<em>Philosophy of Fear: A Move to Overcoming Negative Fea</em>r”, has justifiably turned his first book on fear into a compendium of facts about the real nature of fear: Its meaning, scope, and how it can be managed for the good of mankind. His elucidating approach to the study of fear and the stylistic coinage of words with ostensive applications of these words is appealing.</p><p>The author has brilliantly chaptered his book into nine with explicit topics and sub-topics; making the book an intro to the domain of fear, what he (as author) called ‘Fear Territory’. The chronological patterning of these chapters concomitantly with the flow of connecting ideas makes the book even more attractive and readable. Many wonderful concepts used by the author are broad enough to be branches in fear studies. Such words like: Fear territory, faculty of fear, fear conflict, history of fear, etc, are amongst the areas to be studied by all those who want to know more about fear.</p><p>The author addresses himself as ‘unificationist’ or a ‘complementarist’, terms analogous to a person who advocates for the unification and a complementary living among different beings. The author believes that with love and courage in the right directions, negative fear can be overcome. One of his interests in the book is to reconcile the different views of other fearologists regarding the nature of fear and its problem(s) by acknowledging every being and its opposite as having existential value.</p><p>As a priest who is vested in philosophy and theology, I have spotted the synergism of philosophy and theology in the author’s usage of the concept love, which he says is the ultimate motivator of human behaviours. I sincerely congratulate Michael Eneyo for this highly intellectual masterpiece and I urge all and sundry to grasp their copies.</p><p><strong>Very Rev. Fr. Patrick Edem-Obong Eneyo</strong><br/> <strong>Parish priest, St. Peter’s parish Ediba Qua Town CRS</strong><br/> <strong>An author, novelist and inspirational preacher,</strong><br/> <strong>Chaplain CRS Government House,</strong><br/> <strong>Nigeria.</strong></p></div>Foreword by R. Michael Fisher on the book: Philosophy of Fear: A Move to Overcoming Negative Fear. Authored by Michael Bassey Eneyohttps://FearlessnessMovement.ning.com/blog/foreword-by-r-michael-fisher-on-the-book-philosophy-of-fear-a-mov2018-06-17T21:07:50.000Z2018-06-17T21:07:50.000ZMichael Bassey Eneyohttps://FearlessnessMovement.ning.com/members/MichaelBasseyEneyo<div><p>Foreword</p>
<p>R. Michael Fisher, Ph.D.</p>
<p><br />
<em>Philosophy of Fear</em> is a welcomed contribution to the world of theology, philosophy and any serious thinking about the nature and role of fear, love, courage and fearless action. Yes, other philosophers throughout time have taken on these subjects before. It is however, Eneyo’s relatively new angle on these topics that is exciting as an interpretive framing with a practical application of guidance for a very wide public readership.</p>
<p>I am especially honored to be asked to write a brief Foreword, and that that request comes from across the world in Nigeria, where Eneyo lives and writes. There is something happening in Nigeria around the topic of fear. Some months ago I was invited to write a similar brief contribution for a new book by Osinakachi Akuma Kalu, a young up and coming Nigerian fearologist.</p>
<p>Eneyo’s book is a gathering of a lot of years of experienced thinking and writing. His formal higher education in philosophy comes through on every page. Yet, he keeps the work readable and non-esoteric. Like Kalu’s work, he has been attracted to the new angle, new lens, that is emerging in the last few decades, where there is a fundamental shift in consciousness and perspective regarding the philosophy of fear. Both authors utilize Desh Subba’s discovery of a philosophy of fearism.</p>
<p>Subba is a poet, writer, and public intellectual born and raised in Nepal, now living in Hong Kong. There’s a curious close interconnection I have witnessed in Subba’s fearism conception that is appealing to the Nigerian thinkers on fear today—with Kalu and Eneyo, both Christian thinkers interestingly, taking on the leading work to develop their own interpretations of fearism, yet relying somewhat on the fearism declaration that fear is fundamental to all human behavior and because of that it ought to be given its own philosophical label—that is, fearism. If there is existentialism, or rationalism, why not fearism? That’s the direction Subba has led and several other thinkers are following.</p>
<p>For my part, as a seasoned scholar on the nature and role of fear, taking a transdisciplinary and internationalist perspective for three decades, I am also a ‘Westerner’ and white person born and raised in Canada, while having recently lived in the USA for nine years. I have a very different perspective on fear and its management and I have been exposed to much different literature on fear as well, different from my colleagues above. Although, we also have some overlaps. I truly have enjoyed their openness to connect with me and my work and I’m sure there will be more such collaborations in the near future.</p>
<p>Before I comment directly on some of the content of Eneyo’s first book on the topic of fear, I want to say that he is courageous to align his thinking with the wide-open territory of the philosophy of fear. I too have been interested in this topic and territory but it has not always been easy to tell who is researching and writing in this area of philosophy of fear. Some are doing so but have not named it as such, and others like the Norwegian philosopher Lars Svendsen have used “philosophy of fear” in a recent book title. Yet, only a rare few philosophers have ever focused on developing consistently a philosophy of fear per se. This is where Eneyo has stepped over the boundaries of traditional and incorporated the new fearism, producing his own version and branch, school, of a philosophy of fear. Truly, it is remarkable to me to finally see more authors taking up this topic seriously. It is long overdue. And, it intrigues me how the various schools of philosophy of fear(ism) will evolve in the future, and what kinds of critical and creative dialogues will be established between the schools. I suggest this international movement could produce some good results to help humanity and continue to drive the forces of what I have labeled the global historical Fearlessness Movement.</p>
<p>Now to Eneyo’s book specifically. Although I do not endorse all his perspectives on the topic of fear(ism), he has a sincere voice in this book which deserves attention from people from all walks of life. I see that broad scope to reach many readers as important to his cause, just as important as his core mission. He is out to teach two major things: (1) fear needs to be interpreted as equally positive as negatively and the same goes for love (I appreciate his articulation of how even love can be negative sometimes and we must be critical of invoking love in our discourses) and, (2) “... courage and [positive] love are the greatest weapons to be used to manipulate any aspect of fear [management] to our advantage...[in order] to make a fearful or fearless decision” (p. 115).</p>
<p>Ultimately, like other authors in the Western world of North America, Eneyo repeats the imperative that we ought to be more fear-positivists (that’s my own term), which is traceable to at least Aristotle’s philosophy as well and that the real moral issue for Aristotle, is that we ought not try to avoid being afraid but rather to be wise and courageous (if not loving, in the Christian humanist sense) so that we don’t end up fearing that which we ought not fear what “does not actually deserve our fear” (as Eneyo suggests, p. 115). I encourage Eneyo and others to examine my own critique as well of fear-positivists and their discourse, which I believe has a down-side as well as an up-side. Anyways, the bottom line of Eneyo’s or Aristotle’s teaching is that we see fear as something more complex and dynamic, and especially as it interrelates with courage and love. I am all for that complexification of our knowledge systems regarding these topics.</p>
<p>In closing, an intriguing concept Eneyo offers to the subfields of fearism and fearology is his concept of “fear territory” (pp. 31-32), which it seems he must be an original in coining the term. He defines this in the book, and it is worthy of more study as a useful concept, somewhat analogous but different from my own expansive notion of “fearuality” or others who have written about the “ecology of fear,” and “geography of fear” in the social and biological sciences literature. The fear territory offers a geographical and philosophical metaphor to fear study and thus identifies a domain of human experiencing as a unit of research and reflection where “our decision [re: our relationship to fear] during this period [and location] can be either negative or positive” (p. 32).</p>
<p>This is consistent with the Subbaian philosophy of fearism in general, because Eneyo posits that fear is just that important to all human behaviors and decisions behind them—meaning, fear is the ground/territory itself upon which humans think and act. In this expansive view, fear is a grand relational and rational territory. Such a notion ought to prevent us from forms of reductionism when thinking about fear—a reductionism common in contemporary psychology where fear is reduced to only neurobiological and chemical sources and dynamics. In my own work I have introduced the necessity of ‘fear’ (with ‘ marks) to show the term is under deconstruction and reconstruction. The trained theological and philosophical perspective of Eneyo is, like Aristotle was in his own day, sharp enough to avoid that reductionism.</p>
<p>However, neither Aristotle nor Eneyo has taken on the postmodern mantle and created a ‘fear’ studies project for analysis paralleling the study of a philosophy of fear(ism). Future developments in the philosophy of fear by Eneyo and others I am sure will eventually lay the ground for dialogues of premodernists, modernists, postmodernists and beyond—we’ll need all this rich holisitic-integral discourse I believe to better understand the phenomena under investigation—be that fear and/or ‘fear.’ I am pleased Eneyo has engaged in his book some of my philosophy of fearlessness as part of articulating his own approach.</p>
<p>So, I wish this new book by Eneyo to have its success, especially on his own continent Africa, and that we all will learn more about fear management based on the kinds of responses to his work over the years.</p>
<p><strong>DR. R. MICHAEL FISHER </strong></p>
<p><strong>FOUNDER, FEARLESSNESS MOVEMENT</strong></p>
<p><strong>Canada</strong></p>
</div>Philosophy of Fear: A Move to Overcoming Negative Fearhttps://FearlessnessMovement.ning.com/blog/philosophy-of-fear-a-move-to-overcoming-negative-fear2018-06-08T08:16:44.000Z2018-06-08T08:16:44.000ZMichael Bassey Eneyohttps://FearlessnessMovement.ning.com/members/MichaelBasseyEneyo<div><p><a href="https://storage.ning.com/topology/rest/1.0/file/get/34444555?profile=original" target="_blank" rel="noopener"><img class="align-full" src="https://storage.ning.com/topology/rest/1.0/file/get/34444555?profile=RESIZE_710x" width="710"/></a> The upcoming book <em>Philosophy of Fear</em> is a philosophical manual developed by me to aid human persons overcome the existential limitations imposed on humanity by fear. In this book, I recognizes two categories of fear: The positive and the negative and I blamed all forms of negative activities of human persons to negative fear, while I attributes all aspects of positive developments to positive fear.</p><p>The tenet of this book is that; there is fear everywhere and that this fear is fundamental to all beings. Hence, philosophy of fear as a philosophical school of thought, ought to be given its own seat in the educational environment with its unique brand name: "Philosophy of Fear" or "Fearism". As a book designed to investigate the nature, scope and the role of fear in human society, philosophy of fear is out to offer expanding opportunities to the study of fear and its related challenges.</p><p>In suggesting a workable methodology to the solution to fear problems, i adopted unification-complementary approach in advancing my philosophical arguments, where fear and fearless/courage (the opposites) are investigated in a unified and in a complementary manner in order to have a complete knowledge about fear. I am of the opinion that, unless opposites are taken into consideration, enquiry is incomplete.</p><p>In making fearful/fearless decisions therefore, the book uses love-courage as a panacea for decision making within the framework of Fearism. In this expanding investigation, I incidentally ended up in place where all fearful things are found which I refered to as in this book, "Fear Territory". Thus, fear territory is an open ended research zone that can accommodate all fearologists or any body who wants to study fear.</p><p>Such words like: faculty of fear, fear coalition, fear conflicts, amalgamation of fear, fear climax, potentiality of fear, history of fear, negative fear expeller, etc, have been coined to demonstrate the workings and the operational patterns of fear.</p><p>The book is an interpretative, analytical, explanatory, logical and of course, philosophical guide to the intrigues of fear and how it can be overcome. I urge you all to be ready to grasp your copy.</p><p>Author: Michael Eneyo.</p></div>Philosophy of Fearism Won Three American Awardshttps://FearlessnessMovement.ning.com/blog/philosophy-of-fearism-won-three-american-awards2018-04-23T04:58:55.000Z2018-04-23T04:58:55.000ZDesh Subbahttps://FearlessnessMovement.ning.com/members/LimbuDeshBahadur<div><p style="text-align: center;"><span style="font-size: 14pt;"><strong><em><a href="https://storage.ning.com/topology/rest/1.0/file/get/14393691?profile=original" target="_blank" rel="noopener"><img class="align-left" src="https://storage.ning.com/topology/rest/1.0/file/get/14393691?profile=RESIZE_710x" width="185"/></a>After receiving the awards Subba who was overwhelmed with joy exclaimed:</em></strong></span></p><p style="text-align: center;"><span style="font-size: 14pt;"><em><strong>"I have received these awards as a sign of acceptance of the "Philosophy of Fearism" by the Western world and I am lucky".</strong></em></span></p><p>Born in Dharan, Nepal, Desh Subba the author of the "Philosophy of Fearism" is a philosopher, a poet and a novelist. Due to his employment, Subba has been living in Hong Kong with his family for two decades now. His scholarly prowess became eminent when he began to advocate for the "Philosophy of Fearism" in Hong Kong. At the initial stage of his voyage, his intimate friends who were poets, authors and those with philosophical background mocked him when he talked about the concept of 'Fearism' with them. But Subba never gave up; rather, he persisted in his mission of making "Philosophy of Fearism" an emerging paradigm in the contemporary time. He continued engaging in writing, rewriting, describing and explaining his concept of fear continuously for 17 years.</p><p>"Philosophy of Fearism" was already popular in North East India having been presented by Subba at the International Conference in Dharan, Nepal, a conference which was attained by 55 International Scholars from North East India.</p><p>Subba's efforts began to yield good results, as he pushed his idea to the limelight by translating in English "Philosophy of Fearism" was published in July 2014. Xlibris publication introduced his philosophy to the international world and later Nepalese language published by Kitab Ghar Kathmandu Publication. His other book: "Philosophy of Fearism-First East West Dialogue," which he described as, "Western and Eastern lens" is coauthored by a Canadian Philosopher, R. Michael Fisher. Soon after the publication of "Philosophy of Fearism," there was an international book competition. Competitors were invited from all over the world, and all English books were eligible. Subba, a courageous author filled the form and registered to participate. At the end of the competition, "Philosophy of Fearism" emerged the winner. "Philosophy of Fearism" gained more popularity and international recognition after winning three International Awards from the United States of America (USA). Interestingly, Desh Subba has become the first Nepalese to have won this International Award(s) and he is among the few writers across the globe to have won two International Awards within two months (National Indie Excellence Award on 18th May 2015 and New York Book Fest Award on 11th June 2015). For the National Indie Excellence Award, a total of 1, 200 (one thousand two hundred) competitors participated, Subba's book emerged the best. After receiving the awards Subba who was overwhelmed with joy exclaimed: "I have received these awards as a sign of acceptance of the "Philosophy of Fearism" by the Western world and I am lucky".</p><p>These awards have helped in promoting 'Fearism', on this Subba said: "It is the best medium to take Nepalese books to international market". Today, many researchers, authors and students from all fields of studies are researching on Subba's works on 'Fearism' on the Internet. After the first three International Awards, Subba has won seven more awards in Philosophy, Non-fiction and Spirituality/Religion, making a total of 10 International awards: a height that is difficult to imagine.</p><p>The main theme of his philosophy is that: all aspects of life are controlled by an emerging pattern of fear. He continued that positive utilization gives success, progress, development, pleasure and peace. While negative utilization gives terror, violence, anarchy, dictatorship and corruption. Subba observed that in the ancient times, inventions and the use of weapons, dwelling in the cave and worshipping of natural gods were as the result of fear. Every invention Subba said has its motivation from fear. As of the time of the publication of the news on his award on "Philosophy of Fearism', SARS and Ebola viruses were spreading with their emerging kinds of fear. It was during this period also, that the agitation among the International Organizations for the need to control global warming which was perceived as a threat to entire human existential conditions was at its top of discussion. The tension posed by the global warming necessitated the international communities to work assiduously to contend. The motivating factor for these International responses is the fear of death and extinction. Thus, "Philosophy of Fearism" is an emerging paradigm for how the problems of fear characterizing every extent can be managed.</p><p><em>It was published in Kantipur daily news paper, Nepal 11 August, 2015, news by Pradeep Menyangbo, translated by Desh Subba and edited by author Michael Eneyo.</em></p></div>Fearologist: A Hybrid Cross Psychologist-Philosopher and Morehttps://FearlessnessMovement.ning.com/blog/fearologist-a-hybrid-cross-psychologist-philosopher-and-more2018-02-24T05:43:32.000Z2018-02-24T05:43:32.000ZR.Michael Fisherhttps://FearlessnessMovement.ning.com/members/RMichaelFisher<div><p><span style="font-size: 24pt;">"Psychology is how to struggle with it. Philosophy is always looking for an exit out of it." <span style="font-size: 10pt;">-Jon Amundson (psychotherapist) </span></span></p>
<p><span style="font-size: 24pt;"><span style="font-size: 10pt;"><a href="http://storage.ning.com/topology/rest/1.0/file/get/1996048?profile=original" target="_self"><img class="align-full" src="http://storage.ning.com/topology/rest/1.0/file/get/1996048?profile=original" width="248"><span style="text-decoration: underline;">Dr. Jon Amundson</span></a></span></span></p>
<p><span style="font-size: 24pt;"><span style="font-size: 10pt;">I just had to quote my fav psychotherapist from Calgary, AB. Long story of our connection. But when I saw this on his website tonight, it made me think of this as a traditional view where there is "problem" and psychology and psychologists help people struggle with it (pragmatically). Maybe there is some truth that philosophers and philosophy tend to be more about ideas and questions and offering better "exits" from problems. Though, that is all too stereotypic generalizing, and what strikes me is that the philosophy of fearism is anything but an exit per se but a way to engage the struggle with fear, and in fact is a philosophy all about fear in all its dimensions from genetic to biological to psychological to sociological to philosophical and even theological. The fearologist works with this philosophy of fearism as a basic guidance, at least that is the way Desh Subba (founder of philosopher of fearism) and myself envision the education, practice and development of the new fearologist of the 21st century--they are a hyrbid cross, both in the struggle with the Fear Problem and also looking for an exit (e.g., what "fearless" may mean)--but there is no separation or divorce of the two types of fearwork(ing)... they must be integrated all the way, and the very word "fearism" and "fearology" makes sure there is deep and wide investigation and struggle and working through all things to do with fear ... [just some thoughts for the night]... </span></span></p>
<p> </p></div>Fearism in United Nations Workshop in Mukjar, Sudanhttps://FearlessnessMovement.ning.com/blog/fearism-in-united-nation-workshop-room-mukjar-sudan2018-02-09T03:25:51.000Z2018-02-09T03:25:51.000ZDesh Subbahttps://FearlessnessMovement.ning.com/members/LimbuDeshBahadur<div><p style="margin: 0px 0px 6px; font-family: Helvetica, Arial, sans-serif; color: #1d2129; font-size: 14px; font-style: normal; font-variant-ligatures: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px; -webkit-text-stroke-width: 0px; background-color: #ffffff; text-decoration-style: initial; text-decoration-color: initial;"><a href="http://storage.ning.com/topology/rest/1.0/file/get/1996098?profile=original" target="_self"><img class="align-full" src="http://storage.ning.com/topology/rest/1.0/file/get/1996098?profile=RESIZE_1024x1024" width="750"></a><a href="http://storage.ning.com/topology/rest/1.0/file/get/1996126?profile=original" target="_self"><img class="align-full" src="http://storage.ning.com/topology/rest/1.0/file/get/1996126?profile=RESIZE_1024x1024" width="750"></a></p>
<p style="margin: 0px 0px 6px; font-family: Helvetica, Arial, sans-serif; color: #1d2129; font-size: 14px; font-style: normal; font-variant-ligatures: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px; -webkit-text-stroke-width: 0px; background-color: #ffffff;"><span style="text-decoration: underline;"><a href="http://storage.ning.com/topology/rest/1.0/file/get/1996126?profile=original" target="_self">Officer </a>Furgeli Sherpa, from Nepal here presenting.</span><a href="http://storage.ning.com/topology/rest/1.0/file/get/1996149?profile=original" target="_self"><img class="align-full" src="http://storage.ning.com/topology/rest/1.0/file/get/1996149?profile=RESIZE_1024x1024" width="750"></a></p>
<p style="margin: 6px 0px 0px; display: inline; font-family: Helvetica, Arial, sans-serif; color: #1d2129; font-size: 14px; font-style: normal; font-variant-ligatures: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; orphans: 2; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px; -webkit-text-stroke-width: 0px; background-color: #ffffff; text-decoration-style: initial; text-decoration-color: initial;">"Fear Management & Fearism" program was held in UN Workshop, Mukjar, Sudan 8th February, 2018. Participants were 21 officers from 8 countries. Fear Management, introduction, rational of fear management, principal of fear management, tactics of fear management and more slides were presented by facilitator Furgeli Sherpa. Furgeli is a police Inspector of Nepal Police armed force. Currently he is in UN peace keeping force in Sudan, Africa. I personally salute him for his creative work. He is the first person who introduced Fearism in United Nations. I request dear friends to congratulation facilitator Mr. Sherpa who push Fearism in summit of world.</p></div>