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I just found a new 300pp doctoral dissertation entitled: "Fear: A Conceptual Analysis and Philosophical Therapy" Starkstein2016%20Fear.pdf by Dr. Sergio Starkstein, out of Murdoch University, Perth, Australia. Wow... I have not read it but I highly recommend it to all serious students of fear, fearism, fearology... etc. I look forward to some of you posting about its content and approach on the FM ning in the coming weeks... Below is the Abstract (and brief Bio):

Abstract Fear is a critical emotion in everyday life as it permeates many of our minor and major decisions. Explicitly or implicitly, fear is one of the emotions that most strongly shape human life. In this thesis fear and its philosophical remedies will be analysed through the work of western philosophers and thinkers selected based on their overall contributions in conceptualizing fear and suggesting therapies for reducing its more damaging effects. The study will show how Epicurus, Cicero and Seneca considered fear as the main obstacle in achieving peace of mind, and their ethical systems were primarily focused on dealing with this emotion by proposing eclectic philosophical therapies. Montaigne presented a humanist therapy of fear instrumented as a critical self-analysis. In contrast, a reductionist trend in thinking about fear emerged during the 17th century with the growth of materialistic philosophy. Thomas Hobbes reduced fear into a necessary tool for social control, whereas René Descartes demoted fear to a secondary emotion enacted by a dualist mechanism. This trend continued with William James’s conception of fear as a sensory-somatic reflex, and with Sigmund Freud’s hypothesis of a neurotic fear resulting from universal unconscious laws. I will also discuss how current neuroscience has reduced fear to decontextualized neural changes, and how the dominant trend in psychiatry has reified anxiety into arbitrary nomenclatures of unclear validity. On a completely different tack Ludwig Wittgenstein provided a broad ‘perspicuous presentation’ of fear, but his nuanced analysis has been largely ignored in philosophical studies. Overall it can be seen that, in keeping with the scientific revolution, the influential perspectives throughout the philosophical history of fear change from understandings that philosophy itself and reason are the best therapies for fear towards the medicalization of fear that is dominant today. By following these specific and diverse historical convergences, however, their criss-crossing insights and oversights, the thesis aims to enhance the conceptual understanding of fear and the variety of perspectives and therapies available for accommodating its enduring influence in our lives.

*****

Bio (I asked Sergio about his background to this Ph.D. and he graciously wrote back:)

Dear Michael

Thanks for your kind words. I am a neuropsychiatrist working in Perth, Western Australia. I started my philosophy studies in Buenos Aires in the year 2000. I resumed my studies after migrating to Australia at the University of Western Australia, where I obtained my B.A.(Hons). I then transferred to Murdoch University to do my Ph.D. in philosophy, which took me 8 years to complete, as I work full time. This is in a nutshell my story.

I was always interested in philosophy, which I enjoy reading and practicing. Fear and anxiety are in my blood, as is usually the case with Jews living in South America, although I spent half of my professional life abroad (5 years at Hopkins in Baltimore and 15 in Australia).

Many thanks for posting my abstract. The dissertation is now in book format, and I am awaiting a (hopefully positive) referee report before it gets published by an English printer.

This is all I have to say!

cheers

sergio

(Oct. 28/17)

Sergio,

I appreciate this short bio and I would like to keep in touch. I look forward to reading your work ... wow ... 8 years ... and working full time, and yes, I think the Jewish perspective of your life and your peoples is an important one to the Fear Problem on this planet. 
-best,
M.
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Troubling Albrecht's "Feararchy" Model

I just read an interesting, and troubling, recent article in Psychology Today magazine "The (Only) 5 Fears We All Share" by K. Albrecht (Ph.D.). It is based in a psychology (very Western modern) discourse formation (i.e., psychologism ideology), and that is both revealing and concealing, if not distorting the knowledge on "fear."  But rather than get into the long critical arguments I could make on this, let me say a few things about Albrecht's model and the contradiction which is glaring in his own article (and model). 

First, it is great he is working on trying to figure out some kind of universal human hierarchy of fears, and then labels his model the "Feararchy" (I have not seen anyone use that concept (theory) before, so I tend to like these kinds of developmental and evolutionary hierarchical theories/models and so I like the basic notion of this). Here is the model diagram he proposes: 

Albrecht starts the article off saying, "When we know where they [fears] really come from, we can start to control them." Hmmm... there's the Western dominant masculine (?) obsession to control and dominate--even to dominate emotions. That's one concern I have, but not the main one here. Then he begins to quote former U.S. President F.D. Roosevelt from the 1930s, and the iconic quote in so many fear discourses-- re: "the only thing we have to fear is fear itself" (very much repeated ad nauseum)... and he (Albrecht) says, in his own conclusion: "I think he [FDR] was right: fear of fear probably causes more problems in our lives than fear itself." 

So, here is Albrecht beginning his thesis and strong positioning that "fear of fear" probably is our worst, or near most worst of the fears (and it's universal, he implies). There are lots of troubling issues in this claim, but I also tend to agree with it basically. So, let's then move to the model of simplification that Albrecht is presenting. And, be clear, he is a "SIMPLIFIER" type of person/thinker/theorist when it comes to fear and its management, and he says so, from the start of the article too: "Fear has gotten a bad rap among most human beings. And it's not nearly as complicated [aka 'bad'] as we try to make it." Again, I could take issues with how this is a dubious positioning. Yet, if I grant him that he may be this simplifier (vs. COMPLEXIFIER, of which I would place myself), then lets see where he makes the most contradictory (error) in the article. 

Look at his diagram model, The Feararchy (above). Okay, I'm not seeing him placing in this model the very universal fear he opened the article with--that is, "fear of fear" as what he declares is what "probably causes more problems in our lives than fear itself." Hmmm.... what happened, why is this fear not included in his hierarchy, if it is as important as he says? So, there begins ... more troubles with this article by Albrecht. 

You can read the article and make up your own critique. Feel free to share it on the FM ning. 

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"Fearing the Gull" a digital mash-up poster -by R. Michael Fisher 2017

For the last 2+ months I have been working on a research project, using my arts-based inquiry approach, plus my naturalist (birder) approaches, and a whole lot of other philosophical thinking and analysis as to why humans insist on using "animal distress calls" that are recorded and mounted in public spaces to scare away unwanted species (e.g., my study involves the Ring-billed and California Gull species in the N.E. part of Calgary, Alberta, Canada). I believe there is a strong metaphor and teaching to be had from critically examining how humans [1] so easily turn wildlife into "the Other" (i.e., a "fear of the Other") complex patterning of relationship, which allows humans to then justify the most subtle and gross brutalities. 

This blog is not an explanation of this project, and recall it is only in its infancy, but I will tell you how it got started and where it is emerging in direction. This past summer, as I was riding my bicycle down a busy street in N.E. Calgary, just 1/2 block from the Peter Loughheed Hospital, I heard gull voices (one or more) that were nearby but I couldn't quite tell where. They were stark and loud and sounded like a predator was eating a bird alive. That's exactly my intuition and my experience of listening to wild animals of all kinds all my life. I can tell "distress" (emotions) often in the call and behaviors. But because I could not see anything, I only could go on the basis of sound that something very painful (i.e., suffering) is happening to a fellow creature in my midst. But where is it? How can I help?

I stopped and listened and then got a sense of the direction it was coming from. It was in a huge parking lot of a commercial business (who's name I won't reveal at this point). I spent several minutes riding in between buildings and parked cars, and could not see anything. In fact, I noticed I wasn't seeing even a gull of any kind. Just people going in and out of their cars and into the commercial building to buy things. The sound of the gull was piercing at times. I began to think this was perhaps up on the high roof top and beyond my ability to see what was going on. I did notice the stark gull crying sounds of distress cycled and changed. Stopped momentarily completely, then started up (seemingly with a 30 sec. or so periodicity). I had to go to an appointment so left. And I felt disturbed. 

Many hours later that day I rode back home and passed this same area. The same sound was going on, same intensity, etc. I thought this is impossible to be a sequence in Nature, but it was man-made, and surely must be a recording coming from the roof top of one or more buildings in that vicinity. Over the months I have re-visited and noticed the sound remaining, and noticed how far away it travelled (that's another story). I interviewed one employee at this building where I pretty much tracked down the origin of the sound recording. That's all I'll share at this point, but it really stirred up my blood and I've been investigating the use of "bird distress calls" or "nuisance" animal management techniques using "distress calls" and/or "predator calls." Clearly, the business in question wanted to scare away (frighten) the gulls in their parking lot and on top of their large flat roof surface. This business is not the only one doing this kind of thing. There are lots of studies on this. There are not enough studies on the impacts psychologically or physiologically of long-term exposure to these distress call recordings in public and or natural areas. I am deeply concerned about the effects of using "fear" to manage wildlife and/or to manage a business! 

If you have any insights or info. on this, share it on the FM ning or with me by email: r.michaelfisher52[at]gmail.com

I will be taking creative and strong action on the results of this research to prevent the unnecessary spread of "fear" ("distress") in our public spaces in this area of the city... and, beyond. 

Notes:

1. By "humans" I am generalizing, and in particularly focusing on modern, urbanized, humans overall; thus, I would exclude humans that follow the traditional Indigenous worldview in relation to their ancestors (all beings). 

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There is plenty of literature in the fear management/education genre that more or less breaks down "fear" origins into genetic (primal) or learned (conditioned). I think there's lots of validity in those two categories, although I do not believe they are fully adequate to cover the more sublime phenomena and territory of fear origins. I have been carefully observing one of my own interesting "fear" experiences for several years now, and it has arisen only significantly as I have got much older, in early-60s is when it began. I think this blog speaks to issues in feariatry.

The fear experience I am speaking about is one that comes spontaneously out of the unconscious, and although it has no doubt some genetic and learned components, I would say it is unique in that it comes from within the dream state, when I am sleeping or very near sleeping (some call the hypnogogic). For e.g., last night I was deep in a dream of having sex and it being very pleasurable and I was very concentrated, yet relaxed, and suddenly with no clues or stimulus from within the dream narrative itself, my entire body jolted and woke me up, my heart rate jumped and I realized I was having a fear/startle experience that seemed to have no obvious cause at all. I listened intently and heard no follow-up real sounds in the awake state. I even got up and checked out all the windows to see if there were any prowlers trying to break in as maybe I heard a bang--that was my first intuition of why I bolted up from the dream/sleeping state. But nothing was there. I saw a white-tailed prairie hare feeding on the front lawn of the yard and it was totally relaxed and that cued me that there was nothing unusual going on in the real world, nor did a loud noise actually happen. My mind had made it up. That was my conclusion. 

As I say, I have had this rather disconcerting phenomena for several years now, which I don't remember having when I was young. Sometimes, I am certain in the bolting up from sleep/dreaming state that a gun shot or bang took place. Obviously threatening stimuli potentially. But no, my inspections after had me concluded that no such noise actually happened, but rather my mind made it up, and from what I can tell it did so without any external stimuli or material from within the dream itself that would warrant such a powerful fear/alert response. The whole experience can also sometimes include fairly loud voices of people, even somewhat distinguishable with words, but usually not. This is what might be called "hearing voices" that many psychiatric patients will talk about. These spontaneous productions are from the unconscious reservoir and what I would call the primal state below any dream narrative/imagery, etc. They literally seem to be illusions. They can totally fool my body into their "reality" and enough so to totally give me a fear/startle reaction with all the physiological equipment going into full gear. It takes me only 20-40 sec.'s usually to pull down the heart rate and calm down but they are strong enough illusions of "realness" to make me check out my environment in the house, again, often checking for burglars or some other event that is unusual and could be dangerous to myself or to others (e.g., neighbors). 

So, it is a kind of hyper-vigilance that is interrupting my sleep/dream states at times, and even more disconcerting is when I am only falling asleep and in that trance where the unconscious can throw these stimuli forward and a fear/startle with it that is amazing to me how it can produce this effect. I see why many people can get very freaked out with this kind of spontaneous unconscious experience which seems able to flood all other brain activity, even a sleeping calm body. Why does it do this when there is, as far as I can tell in my analyzing these experiences, no external or internal stimuli that I am aware of? And, because i watch and listen and record my dreams as a regular practice I do well remember usually what I was dreaming at the time of these spontaneous irruptions. So, I can say confidently, there was no imagery in the dream or semi-dream state (hypnogogic) that produced the high arousal of danger. Equally, but a little less confidently, can I say, there was no external stimuli in the environment at the time that was producing the arousal I experienced so suddenly. 

The WHY question remains, and I have this morning come up with a hypothesis that there are parts of the brain/mind/body system that are involved as source of these experiences I've been having. They could be from old (if not traumatic) circuits in the nervous system/tissues, that "replay" and "practice" both a threat and response to a threat, and these experiential loops of rehearsal and 'working through' seem to operate virtually on their own accord without any obvious reason coming from the physical environment or dream imagery and narrative--they have an independence. It is this latter trait, that verges on what could be called a mini-psychotic episode. Because I have lived with an x-spouse and worked with a few clients over the years who have psychotic experiences, my hypothesis seems reasonable and I also know how there can be this weird (if not subtle terror) that one is 'losing their mind' because of the information and experiencing going on in the aroused state that seems to have little to no cause that one can pin down as empirical or rational. Now, my experience of this min-psychotic 'break' is very minor compared to what some people I have seen go through when the flooding of material (e.g., loud sounds, voices, etc.) is highly intense and doesn't let up and it exhausts the fear-response system--and all other rational control systems as well. 

I share this to record and highlight what may be more common than people (so-called 'normals') may experience but don't report to others nor even give it the time of day to reflect upon. I am a fearologist and I like to make notes on these phenomenon for research purposes, but also to make sense of what is happening to me. In the hypothesis I present, I think it is useful (less terrifying) so suggest that I am not 'losing my mind' (and ability to keep in touch with reality) but that my primal fear-system is rather "practicing" now and then as like going to the gym to build up its skills in "helping" me when any real situation of threat comes along, no matter of how subtle. So, in this meaning re-frame, rather than believe maybe I am going psychotic, I prefer to explore the meaning of "practice" and that indeed, I (my ego) is not in control of the "practice" and "working out" that is going on. And, I am learning to be okay with not being in complete cognitive control of all my functions, especially the Defense Intelligence systems (e.g., like the fear/startle response). On the other hand, I will say, that in my analysis of these spontaneous irruptions and illusions I experience now and then, there is always a bit of cognitive linking that I am able to do as to possible causes of such an irruption based on something I saw on TV in a glance or heard of as bad news, or as dangerous somewhere in the world. No doubt, I am linked by "matrixial strings" to these irruptions that are real in the physical and psychical world of people somewhere, or even animals and plants... and, I maybe just attuning in the dream/sleeping state to those matrixial relationships and having an empathic experience. I don't want to rule that out as an explanation either. 

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ECOLOGY OF FEAR - Experiments with Predator-Prey Relations

[this is related material to my earlier blog on "Ecology of Fear" and "birding"]

Here is a short article summary in a prestigious journal, The Scientist, -- another e.g., of subtle insidious effects that could have larger impacts than we have imagined before--at least, I am only beginning to imagine how Fear can work in ecological systems--never mind the metaphoric meaning of this research to cultural studies. Here is the short results: 

Looking at the interplay between living organisms and the soil chemistry that in turn supports life, researchers have found that stressed insects die with less nitrogen in their bodies, providing fewer nutrients to the soil and slowing the rate of plant-matter decomposition.  The study, published last week (June 14) in Science, suggests that insect interactions and diversity can have a dramatic impact on the soil fertility, and consequently, on ecosystem health.

“We were interested in bridging two subfields of ecology—organism ecology and biogeochemistry—in a way to make predictions about how food web structure can affect nutrient cycling,” first author Dror Hawlena of the Hebrew University of Jerusalem told Nature.

The researchers housed one set of grasshoppers together with predatory spiders, which had their mouth-anatomy glued shut so that the experimental grasshoppers would not actually be eaten, while another set was housed with no spiders. When the grasshoppers died, the researchers added their decomposing bodies to soil along with leaf litter.  After 3 months, the plant matter in the soil seeded with afraid grasshoppers had decomposed 200 percent less than the plant matter in soil treated with unafraid grasshoppers.

“The traditional view is that plants and microbes are the main players linking the biotic and the abiotic world, but here we have shown that predators can actually regulate microbes by affecting the chemical composition of their own prey,” Hawlena told Nature

Extract from http://www.the-scientist.com/?articles.view/articleNo/32228/title/The-Ecology-of-Fear/

 

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Canada's New NDP Leader: Under Fire Already

Jagmeet Singh under attack by women (black t-shirt) at a pre-victory ralley (Sep. 6/17)

It is not too often we see a close verbal attack on a political leader like this in Canada. I don't know the details, someone just sent me this short 4 min video (go to: "Is Canada Ready for Jagmett Singh?" on Youtube). The disorder of the lady in black is disruptive, perhaps planned, or not. Yet, I found it very interesting to see how the new NDP leader handled the situation, and basically said, let her talk, this is not a problem, and then got the crowd chanting with him: "We're going to face them with love and courage" --meaning, all obstacles to success for the NDP and his leadership as a man of color and Sikh... I wish him the best, and sure, "love and courage" can go a long way in contradiction to the usual politics of order and fear, intimidation and shutting down voices of dissent. Of course, like all things, there will be a limit to how open and trusting and loving and courageous this leader and his followers will be when under attacks like this--and, perhaps, a lot worse in the future. I merely draw attention to this because it is a good show on his part of restraint and a "fearlessness" we require so much in this world of leadership. I would like to see the NDP in general get in touch with the Fearlessness Movement and start planning to really face "Fear" in new ways-- and I'm sure I'll reach out to them as well. 

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Four Arrows & Protecting Rights: New Video

Four Arrows - video still - SPAGO 2017 23 4Arrows 

Four Arrows (aka Dr. Don Trent Jacobs), an FM member recently sent me a short 4 min. SPAGO video of his activist work and philosophy: "I think fear is the biggest deterrent of both happiness and talent," he remarks in the 2017 film. This is definitely worth watching, and a fine production for which Amnesty International is now using this in their pr work.  

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Ecology of Fear: Invoking the Primal Foundations

Prairie Falcon - predator - ecology of fear 

Some of you may know that I am a "birder" (naturalist) and have been seriously (off and on) for 50 years. My deep connection to the land and ecological relationships of all things, more or less, began when I was a small child barely able to walk. I loved being outdoors in Nature, and my most important character-shaping years from 2-8 years old were at an old house we lived in on the escarpment of the Bow River valley. I literally walked 30 meters from my back door into the "wilderness" of the escarpment community of plants and animals--that is, the "prairie" biome, as it is called by ecologists. The escarpment is an 'extreme landscape' so steep and erodes and can landslide easily, so cities cannot build on these places, and they thus tend to become "natural areas" carrying the diversity of plants and animals that are not possible in the rest of the urban landscape/city today. This area and my interactions with the environment of the "prairie" shape my life--I have an 'escarpment personality.' Btw, Just two days ago, I was "slow birding" on a hill and spotted a "Prairie Falcon" which I studied for several hours up close as it was hunting ground squirrels along a major highway going through the city (of Calgary). I'll return later in this blogpost to why I practice "birding," still to this day, in order to become a better fearologist. I recommend "birding" (i.e., "naturalizing")[1] to everyone, but especially to budding fearologists.

Me With Spotting Scope - Campbell Hill, N.E. Calgary                -photo by Barbara Bickel 2017

If you have followed my research on "fear" (and 'fear') at all, you'll have picked-up my ongoing interest in developing a very important primal foundation for the basis of fearological work. Fearology itself as an inter-/trans-disciplinary study has to be able to engage all sorts of discourses and disciplines and traditions that have something to say about fear management/education. Fearologists of the future have to have some regard and competencies (as much as possible) to 'speak' to researchers, practitioners and others who come at the topic of fear from many directions and perspectives, for e.g., the physiologist-biologist, the evolutionary behaviorist, the psychologist, sociologist, philosopher, artist, architect, political scientist, cultural studies scholar and so on. Having an extensive vocabulary and basic knowledge of these fields of study and their approach to fear takes a lot of years to develop. For e.g., as well as there being new scholarship available recently on "ecology of fear," one can find similarly on the "sociology of fear," "geography of fear" and on and on... My goal has been to be able to have some confidence to speak to them all and at least show them I respect their views from their particular biases, and yet, as an integral-based fearologist it is my aim to not be overly-dominated by any of these views and their inevitable biases--and, that is because they are not holistic-integral perspectives in and of themselves. Rare is it to find someone who has a holistic-integral perspective. Now, to the question and focus of this blog:

What has the ecology of fear discourse to offer to the field of fear management/education, at least from the point of view of the integral fearologist (i.e., my point of view)? 

FYI, my first love of learning in high school was in grade 10 when I became very curious with biology, the living science, as it helped to explain so many things I had experienced in my body and in Nature for many years prior. I pursued two post-secondary degrees thereafter, one in Biological Sciences (Ecology Option) and one in Environmental Biology (specialized in zoology and ecology) between 1972-1978. So, it is quite natural in the later years of my life, after several other career tracks, to return to this bio-ecological science background I have because it is my most profound ongoing experiential base of real-life empirical "practices" and "knowing" that I will argue is most primal (natural). To understand "fear" well, in all its holistic dynamics, the fearologist has to be in-touch (in some ways) with the primal-instinctual and Natural domain of reality, and to do so without that domain being totally submerged and conflated with the Cultural and Spiritual domains of reality. I became fascinated with psychology, culture and spirituality much later in life.

The integral fearologist keeps a 'balance' (integration) of the three domains of knowing and reality (NCS), and does not privilege any one of them over the others but rather respects their differences and similarities in an evolutionary sense-- whereby (arguably) the Natural is the oldest and wisest in terms of how to "survive" well and sustainably on this planet that depends on ecological healthy relations/systems. The Cultural is next oldest (and not very old at all) and Spiritual follows as the youngest and advancement and corrective on the problems that the Cultural realm creates--that's a more complex evolutionary theory I utilize and will not go into here.

A lot of the contextual influence regarding my interest recently in an ecology of fear has come from tracking experts (i.e., bird language study by the teacher Jon Young [2]) and "Indigenous" philosophy/worldview and "primal awareness" practices through my 10-year study of the 71 year old teacher Four Arrows' and his scholarship and practices (as I am currently writing an intellectual biography on his life and work) [3]. Oh, and for those of you wishing to see other things I have published on this topic of ecology of fear see the resources in Notes [4]. There are many topics one could cover, and I'll have to focus on only one here--the ecology of fear and/or the "ecology of predator-prey relations." 

So, there is a long evolutionary discourse (both W. science and Indigenous prior) that have articulated the importance value of pre-human species and their ecological relationships--because they are in a sense our "ancestors" and some of them have lived for many tens if not hundreds of millions of years. The principle point of this research and knowing is to say that any wise human ought to listen well, and learn well, from its "ancestors" and what they learned about fear and its management on this planet since the beginning of life--and thus, in some way, arguably, the beginning of fear. Life in fact makes that "life" vulnerable to extinction (i.e., death). So, the complex, evolutionary, and ecological relationship of fear to survival (i.e., our instincts and motivations to live)--are primal foundational curriculum material for any fearologist. 

The particular study (dubbed in the last 30 years) "ecology of fear" (or "ecology of predator-prey relations") is one I find particularly useful to study. It has many implications for the human world as well. Ecologists are starting to address just how important the ecological systems (i.e., living and non-living things and processes) are impacted greatly by predator-prey relations (i.e., in simple language, the "fact" that all living things are susceptible to being eaten and thus at the same time are putting other creatures at risk because they also eat to live). The entire dynamic of Life on this planet is turning out to be that everything is eating everything, and thus, everything can be prey and/or predator at the same time. And behind that empirical truth, then there is the sound foundational evolutionary principle that: "nothing really wants to be eaten" (i.e., die) (i.e., fear of death). So, thus begins this complex ecology of "fear of dying" (including injury) in one form or another, which become more complex the higher up the evolutionary chain and with advanced consciousness capacities--right up to "self-reflective" species (brains). A whole other dialectical principle is that the "spirit of fearlessness" is right there helping the organism both survive, but also thrive and heal if injured.  

I won't go on and on, in order to keep this blog short. The thing I find interesting to remember is that the human being is a "top predator" ecologically. And, we best not forget that empirical truth, within the frame of evolutionary theory at least. Being a top predator means, more or less, we are making all other species "afraid" more or less. That's where "birding" comes in. It teaches me the lessons of evolution and Nature every time I go out there and walk with my binoculars and spotting scope. When you learn bird (animal) language, you realize they are continually giving alarm signals (more or less intense) as you walk into their territories, be it in the city or in natural areas. You are a threat. Now, apply that to all predators (which is, all living creatures)--and, the outcome logically is that everything is making everything, more or less, afraid of it (because, everything is eating and/or preying upon everything else). Of course, you could come up with arguments that cooperation is also going on and that not all creatures are "preying" upon others actively, e.g., some are scavengers of already dead organisms. My generalization is really intended to act as a baseline reference for human beings--that is, "top predator" in the food chain. Because, that is whom the fearologist is addressing in their work. Human beings and how they make themselves and everything living around them afraid, more or less. It is really hard for the "humanist" ideology to take this reality in--and, that's why I offer this counter narrative of an ecology of fear to the more humanist sentiments that see humans as more benign (certainly, not as a predator). 

The predator-prey behavior and evolutionary strategies that are ancient, are critical to understand in our theorizing about risk, threat, security today.The ecology of fear plays a critical role in all these areas that are getting a lot of attention--especially, in a so-called society that is driven/motivated by what many critics are calling the "culture of fear" dynamic --which is, another form of the more primal predator-prey ecology and/or ecology of fear. I would recommend studying this connection between risk, safety, threat and violence and fear in the work of Gavin De Becker, a well-known respected security expert today [5]. I have followed De Becker's work and corresponded with him for near 20 years. Much of what he writes about (like Jon Young) is all about the ecology of fear, as far as I am concerned, though neither of them use that language or research and discourse (including, Four Arrows). So, fearologist can improve this whole field of risk management/education, and fear management/education and safety and security domains by a primal study of the foundations of fear in the Natural world. That's my basic point. As Four Arrows (and the Indigenous worldview) suggested, that in order for us to become "connoisseurs of Fear" we ought to start asking where is it best to "know Fear"?--and, his response: 

"To survive and thrive, wild animals must be experts in Fear. Humans who wish to express their positive potentiality must also be connoisseurs of this great motivator." [6] Basically, Four Arrows, like myself, suggest strongly that if you want to "know Fear" then study Nature, be in/with the Natural domain as you observe, experiment, inquire, record and study the topic Fear--and, that means, study it as part of an "ecology of fear" (of predator-prey relations). Btw. researchers using this term "ecology of fear" are also including plants as "teachers" of how this all works. And, sure, we always have to be cautious not to try to directly apply everything from these ecological studies to "humans" (and Cultural and Spiritual) and the complexity of our lives, but some of it does apply, and will give us creative and fresh views into the nature and role of Fear on this planet. 

Oh, and why do I go "birding"? To continue to develop my primal brain! I am always learning to trust it's instincts and intuitions--and, you never know when you may need them handy to help out. And the basic corrective, healing principle I am particularly developing in the birding world is "slow birding" (I've coined the name)--to enact a counter to a world where everyone (even birders) are spinning out there way too fast, too many pictures, too many this and that... so, I return to the Indigenous-based wisdom in regard to Nature (the Natural domain), and cite Four Arrows (relating the lessons from Mexican shamans), who  wrote, "Nature cautions us to go slowly." [6] 

Notes: 

1. One could just as easily use the term "Indigenizing" here, as my colleague Four Arrows (aka Dr. Don Trent Jacobs) would do so. 

2. Young, J. (2013). What the Robin Knows: How Birds Reveal the Secrets of the Natural World. Boston, MA: Mariner Books/Houghton Mifflin Harcourt.

2. The book is to come out in 2018 with Peter Lang publishers, entitled at this moment: Fearless Engagement of Four Arrows: The True Story of an Indigenous-based Social Transformer. 

3.. FM Blogs: see "Rhetorical Ecology of Fear: Scholarship" (Oct. 7/16); "Bird Watching/Listening: Teachers of the Ecology of Fear" (Oct. 14/16); and Technical Papers see "Further Steps to an Ecology of Fear" (Technical Paper No. 52, 2015) and "Steps to an Ecology of Fear: Advanced Curriculum of Fearlessness" (Technical Paper No. 38, 2012). 

4. De Becker has published several books now, but his classic text is "Gift of Fear" (1997). See a good talk De Becker with Sam Harris on the "wild brain" as De Becker calls it and "true fear" (intuition) that predicts violence (https://www.youtube.com/watch?v=Uh9OpbJXOHA ; and just to be clear, I do not necessarily embrace all of what these guys are saying in the video--rather, I'm quite critical.

5. Jacobs, D. T. (1998) [aka Four Arrows]. A True Story of Survival, Transformation, and Awakening with the Raramuri Shamans of Mexico. Rochester, VT: Inner Traditions.

6. Ibid., p. 226.

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FM ning: Membership

The above Figure is a record of the dates of joining of members of the FM ning. Initials are used for names of FM members. It is intriguing how many people (14) I was able to sign-up to the FM ning on my birthday (April 18, 2015). Like all these initiatives they dissolve in enthusiasm quickly after the initial support. The difficult part of sustaining growth and development in an organization is the ongoing active attraction of others beyond my closer circle of friends and colleagues. I am pleased to see that overall there is in the years since 2015 a relatively stable growth in FM members and 2017 (as of Sept. 25) is proving a very good year of growth, and that is exciting to me. Also, i colored the JN JL AG (summer months) as particularly interesting because in 2016-17 this is when 36% of all FM members signed-up--so, we may want to think about that as a good recruiting time. 

It is all of our responsibility as a community in support of the Fearlessness Movement to "connect" with our fellow travellers in some way, either on or off of the FM ning site. All of these members can be found on the ning, and/or if you want to look up and contact someone, you can email me, and I'll give you suggestions if you want. With 44 members we can really do something if we pull together and honor that each of us is a member, each of us has an interest in the same basic topic and mission, which is to promote a better understanding of Fear and Fearlessness in this world and encourage and nurture the Fearlessness Movement as an educational and activist operation. The opportunities are endless. 

I look forward to any suggestions and/or initiatives you may wish to try on the FM ning to enhance our collective synergy and effectiveness amongst ourselves and in the big world. Let's remember: We require a balance of "what can the FM do for you" AND "what can you do for the FM movement"--that is the way to healthy sustainability. 

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Myanmar's Violence, Hatred: Fear vs Fearlessness

"Aung San Suu Kyi [purple dress, says] "Attacks on Muslims, Not Ethnic Cleansing" (BBC News Interview, posted Oct.24, 2013] go to: 

https://www.youtube.com/watch?v=rNVE_Ch_Q18

For a long time I have followed the oppositional leadership struggles of a political leader who espouses (Buddhist-based) fearlessness in much of her writing and speeches, of which she also won a Nobel Peace Prize for. She has always said that until we manage fear well, individually and collectively, including a healthy rule of law and democracy, there will be no real peace in her own country Myanmar (formerly Burma) or anywhere else for that matter. So, in that light I have written about her as one of the important leaders today of the Fearlessness Movement. 

In the last four or five years, and since she was released from house-arrest (for many years) to be in the public and run as head of the opposition party again, now she is being severely criticized by many in her own country and in the world, due to her seeming inability to stop what some call "ethnic cleansing" (referring to Muslims being targeted in this mostly Buddhist country). She has herself given a BBC interview on this topic (2013), which I recommend, as the interviewer pressures her to admit something she is not willing to admit nor agrees with the interviewers perspective. I am interested in this debate and how she handles it, and especially how she talks about "fear" and its role in this ethnic conflict in her country (which, could apply most anywhere with such conflicts, hatred and violence). I quote the poignant part of this interview below, and note how the interviewer pretty much disregards the impact of "fear" and wants to talk about disproportionate "numbers of victims" (especially on the Muslim side) as Kyi tries to emphasize a deeper issue--and ultimately, it is build social mistrust chronically because of the problem (I believe she would agree) from decades of dictatorship ruling in her country, and the violence between the two religions is really a symptom of this deeper Fear Problem. Here is her response (an excerpt): 

KYI : "The [radicalization of religion, violence, and ethnic hatred] problems arose last year, and I think this is due to fear on both sides, and this is what the world needs to understand, that the fear is not just on the side of the Muslims [victims], but on the side of the Buddhists [victims] as well.... There's fear on both sides and this is what is leading to all these troubles..."

When Kyi is asked about all the "friends" who abandoned her during her coming out as a political leader over 25 years ago, she is gracious to accept this betrayal, and disassociation because of the danger of aligning with her, and she says, "... you cannot expect people to be brave and outspoken all the time." As much as I understand her position, I truly was disappointed in this interview clip that she did not teach about what fearlessness is... no, it wasn't even mentioned, as it should be, and as is core to the best of Buddhist teachings. Now, on the other hand, if you investigate what is going on in Myanmar today, there are conflicts between Buddhist senior monks and leaders, as to how to fight back against what is a perception (true or not, fear-based or not) of radical Islamic movements in Myanmar. I think this whole situation politically, religiously, culturally, in this country is one to watch in the future as it unfolds, because therein is a story of what happens when fear meets fearlessness, and the true Buddhists involved are going to be challenged by the Buddhist teachings of fearlessness--so, will they actually give in to fear and not utilize the teachings of fearlessness as their spiritual leader and others leaders have taught for millenium. This is a good test case for the world to watch. I encourage all, Buddhists included, to pay attention and return to the basics of the path of fearlessness, albeit, recognizing that fear(s) are going to increase in Myanmar but everywhere in the world. The spirit of the Fearlessness Movement must not be abandoned. I think general immature ("traditionalist" and "tribal") versions of ethnocentric consciousness (largely fear-based in "protectionism" of cultural and religious identities and institutions) will be showing up, and showing this consciousness is non-adaptive to a globalizing 21st century world.  

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The above logo (I created) is Barbara and my new collaboration as artists-researchers-teachers, as we have just moved back to Canada and settled in Calgary, Alberta. Studio M* is a place and space for us to co-create with the Calgary Community (in particular the Beltline Neighborhoods downtown), and beyond that with anyone in the world who wishes to be in collaboration with us and wants to utilize Studio M*. Barbara has posted an initial blog ("Barbara Bickel tumblr") on this project, and the location of McHugh House (120 yrs. old) where our studio 6 space is--which I encourage you to have a look at some of the earliest stages of our creating and imagining. We're very excited about the possibilities... 

As for why this is important to the Fearlessness Movement per se, I would encourage you to read the Studio M* Manifesto (version/exhibit #1.0), I have reprinted the Manifesto below (notice the particular reference to "without fear")... So, if you are interested to be a signatory of this Manifesto contact us r.michaelfisher52 [at] gmail.com and if you are traveling and want to drop by the studio to see what is going on, and if wish to join our Studio M* envisioning processes, then WE INVITE YOU to participate and help build a synergy that can make a positive difference. We look forward to hearing from you. If you are interested in doing some kind of creative/artistic Residency with us, give us an email: r.michaelfisher52 [at] gmail.com and we can talk about potentials for you using Studio M* ... that is, if you find our Manifesto in some way resonates with you and your work in the world... 

Studio M* : Manifesto    Exhibit #1.0 (Aug.-Sept., 2017)

         WE are a research creation lab intersecting Arts, Culture & Healing

  • WE are committed to an inclusive & expansive curatorial practice that stems from the Latin root curare- “to take care”
  • EVERYTHING is encountering others, human & more-than-human, a tableau of unique creative collaborations
  • WE commit to a Matrixial co-poetic paradigm of Artworkings in radical trust
  • WE practice a co-relational Aesthetic as foundational and preceding the Ethical, while both ought to inform the shape of the Political
  • WE live with the premise that EVERYTHING began without fear... imagine that!
  • SPONTANEITY is the life-blood-water of play, humour, sociality, sustainability, health & ecological sanity

 

Signatories:

 

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*M stands for “Matrixial” theory based on Bracha L. Ettinger’s art & philosophy. See, for e.g., her book The Matrixial Borderspaces published in 2005 by University of Minnesota Press. Or a good video of Ettinger with art historian Griselda Pollock, go to "Istanbul in/+ Leeds Event 3: Making with Bracha Ettinger": https://www.youtube.com/watch?v=JqwWIr3WjxU

Studio M* is a restorative and transformational learning, teaching, and creative inquiry space for all. Co-conceived by artists-researchers-teachers Drs. Barbara Bickel and R. Michael Fisher. 

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Any amount of searching on the Internet these days will produce a plethora of discussions about "fear" and how best to manage it, and/or eliminate it. Typically the focus is on individual psychological "fears." This latter focus, can be seen in what I call Sanitational Videos on Fear (i.e., Motivational Videos). I call them "sanitatiional" because they both produce a lot of "garbage" on the one hand, and produce an overly-simplified ("clean") version of the Fear Problem.

I find nearly all of these popular video teachings very biased and masculine-focused in perspective, based on behavioral-cognitive psychology for the most part, and lack any self-reflective criticality of their own way of knowing. In my critical integral-holistic theory of knowledge and approach to fearology, these are very inadequate to representing the full-spectrum of representations of the Fear Problem and its solutions. They maybe contain 25% of the truth. A long critique could be made of these, and it would be great if people on the FM ning would study these videos and critique them, the good and not so good in them. They get a lot of popular "hits" and "viewers" and that then biases how people will think about fear (fears) and fearology. 

I even noticed the other day a Sim Aulakh (Jan. 20, 2016) has published a 3-module "course" on "Fearology Video Course Modules" and it seems to focus all on "limiting beliefs" rather than an in depth examination of what we know (and don't yet know) about fear ('fear'). The Fearology Training Institute (FTI) will take a very critical perspective on these public teaching materials and methods of "fearology." Of course, that is all in the near future, if all goes well with FTI's development and support. 

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In the very first FORUM on this FM ning, I provided information on a (Wikipedia-like) version of a summary of the Fearlessness Movements throughout history, at least based on a preliminary research investigation. These diverse movements are branches of "one" movement, that is, the initiative to advance human consciousness beyond a largely fear-based existence. These movements evolve, develop, and sometimes just end rather rapidly. To study these movements and share information on the FM ning is one of the basic missions I had in mind for the FM ning. 

On this day, I wish to give acknowledgement to one of the more enduring and systematic of the Fearlessness Movements, at least as I have initially assessed it--that is, A Course In Miracles. I'd love if some of you reading and as FM members would take on doing some research and sharing with us all more about this movement ACIM. Here is from their official website an image that shows just how incredibly popular it has become as a self-study (group-study) approach to moving from a fear-based view to a love-based view. (Note, although I admire much about this "course" I also have my critiques, one of which is that they do not seem to conceptualize the notion of "fearlessness"). 

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Fearologist Interviewed

This is an excerpt (newspaper clipping from 2007), where a reporter interviewed me at my office, which was the space I was given at the University of Lethbridge, Alberta, Canada, because I was hired for an original 3 week intensive course I created (as lecturer) called "Addiction Recovery as Fear Management: A Post-modern View"-- can you believe it? It truly happened, and there is a long story behind it (maybe I'll share another time). I had about 12 undergrad students, mostly in counseling psychology who took this. 

The point of pasting this photo and article is to show that at least one serious daily newspaper reporter of a fairly large city (in Canada) at one time (now 10 years ago) actually wanted to use "fearologist" in the sub-heading. It's a breakthrough, first time ever for such a phenomenon, anywhere in the world, I'd guess. So, it actually can be taken seriously. But like most leading-edge things in the society, far beyond what it can imagine itself, things like "fearology" and the profession of a "fearologist" appear and disappear just as quick. The lesson: don't think one good bit of pr and a paying gig like teaching is going to last necessary. There can be long dry spells between these golden opportunities. I'm just glad it was recorded in human history, in this one article. Maybe there will be another someday for some fearologist, not just for me. 

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I have had a few very enthusiastic people of late, especially young people in undergrad studies of philosophy and psychology, for example, who want a set of readings of my work for their studies. They are also interested in potential future development of fearology, academically, and professionally. So, I have sent them seven core papers I've published since 1995 when I began the more serious scholarly-type writing on the topic of fear ('fear') and fearlessness. Note, these "Cornerstone Publications" are not necessarily my best works, as I have written hundreds of papers, published and non-published, many on the topic of "fearology" specifically and they are not among these seven works. See "Google Scholar" under "R. Michael Fisher" and/or see my CV and/or email me if you want more papers I'd recommend on fearology; and, of course, see my two books: The World's Fearlessness Teachings (2010) and The Philosophy of Fearism: A First East-West Dialogue (co-authored with Desh Subba, 2016). r.michaelfisher52 [at] gmail.com

Now, I realize I ought to make these seven papers available to all, as a quick way to tune-in to my unique approach to the topic and how best to solve the global Fear Problem. And, if you are interested to watch the happenings and contribute to the Fearology Training Institute, start by reading my 2 blogs on the possibilities... 

Steps to Becoming an Academic and/or Professional Fearologist

Fearology Training Institute: Perspective Map

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Somehow I just happened to hit on a website and found this interesting display of the origin of the word "fearless" [at least, according to the website, in English]: 

So one could make some hypothesis here: (a) after 1/2 of your population is wiped out in a relatively few no. of yrs. due to plagues, you can imagine (or not) the kind of fear that had infiltrated every nook and cranny of the psyche and social fabric of a civilization (e.g., England)-- so, by early to mid 14th century (AD), here, out of the European world the word "fearless" was created ... for necessity (?) ... for sanity (?) ... for another possibility beyond living a way of life controlled so totally and overwhelmingly by a contagion of fear (fear of death of loved ones and self and just about everything else)... 

It would be interesting to check out the origin of "fearlessness" ... maybe someone wants to find that on the internet... go for it... 

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