Figure 1  Philosophical Treatments of Fear (Historically in the Western World) 

CONFESSION OF A FEAR CRITIC [1]

-R. Michael Fisher, Ph.D.

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. 

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 the fear-positivists are anti-fearlessness (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 Sam Gillian Jr.(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-). 

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]. 

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. 

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 International Journal of Fear Studies 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).

ADDENDUM

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. 

Notes: 

1. Fisher, R.M. (2002). On being a 'fear' critic. Technical Paper No. 14. Vancouver, BC: In Search of Fearlessness Research Institute.

 ****

Samuel Nathan Gillian Jr. (1939-2016), MEd. (photo c.1978) [1]

To teach care is to teach fear(fulness)--to teach children to be terrified (in a good way) is education at its foundational best; there is nothing more basic that the human species must engage, and if we neglect this duty, humanity will fail, argues the author Sam Gillian. 

I know of only a couple critical thinkers and philosopher-types who have written more than one book on the subject "fear" in depth. I can think of no black philosopher who has written two books on fear that are in depth. This alone makes Bro. Gillian [2] a central 21st century figure to pay attention to in the philosophy of fear. Because of his life-career (Bronx, NY) as a middle school teacher and adult educator, his two books [3] are key to any study and articulation of a "pedagogy of fear." I guarantee you dear reader, Gillian is quite controversial (even radical) and will in spirit and rational thought challenge many assumptions typical of progressive education philosophy and child-rearing, care-giving etc. I think he is a progressive educator of the highest calibre but he is fiercely independent in how he thinks about progress and progressive ideas related to fear. That's what makes him a unique philosopher with lots to teach. 

He is incredibly clear in his writing and thus I would say his work is "the best" there is out there on fear, for the person on the street, so to speak, when it comes to being applicable ideas to ponder and apply immediately to our lives. His books are not shallow over-simplified "self-help" in the typical psychological way. They are more philosophical reflections and at times they are 'sermons.' He has integrated many others' thought throughout his years of study of fear [4], which began in 1972, he tells us in his brief bio. in his first book. He is an expert on fear, no doubt about it. His contribution to a good quality "fear education" is so needed today and in the future.

Unfortunately, for many reasons, his work is virtually unheard of in larger circles and in academia. I plan to write an intellectual biography of his life and work and reverse this invisibility. I look forward to anyone who wishes to discuss the "Gillianism of fear" (as I call it) [5]. 

[note: Prof. Cornel West has some similar notions as Gillian, e.g., https://fearlessnessmovement.ning.com/blog/centralizing-of-the-calamitous-philosophy-in-the-key-of-terror]

End Notes

1. Thanks to Bernice Gillian, Sam's wife, for this photograph. 

2. Bro. Sam or Bro. Gillian are terms I use as endearment and respect, and I have only used such because of Sam's own proclivity to do so with me (e.g., see the photo above where I overlapped the portrait of him with his book signing signature "Bro. Sam" and it was addressed to me as "Bro. Michael" in the inside cover of his second book I had purchased from him in 2005.

3. The Beauty of Fear (2002) and Terrified by Education (2005), by Phemore Press, his own publishing company. He published no other works under that press nor did he write any other books than these two. It is hard to find copies of these, but if interested you may try contacting Bernice who may sell you a copy of these titles sbgill4273@aol.com

4. E.g., he was a big fan of the existentialist Ernest Becker, but also the likes of Jiddu Krishnamurti, Alan Watts and many others. Very eclectic (E-W) reading underlies his philosophy.

5. Contact me: r.michaelfisher52@gmail.com

This has got to be one of the most stunning philosophical lectures/performances of a genius liberal-radical contemporary philosopher (Cornel West) in 2014, there is-- I listen to it and it touches so many chords and choruses of the type of philosophy I have been attempting and working through, and now coming out in my latest book "The Fear Problematique: Role of Philosophy of Education in Speaking Truths to Powers in a Culture of Fear" (IAP, in press). 

At one point in the talk, I particularly was delighted by West's bringing forward the Josiah Royce criticism of American philosophy, whereby (paraphrasing Royce), West says, "We need to re-word philosophy in a way in which it speaks to our times." Oh, yes! All of my work on centralizing the dark shadow (i.e., the tragic, tragic comedy, calamitous, the horrific)--and naming it as "fear"--for a start, has been about then finding the re-wording of philosophy laid down upon a new Fearlessness Paradigm. The search? the quest? the aim? For West and myself it is for paideia [Paideia (also spelled paedeia) refers to the rearing and education of the ideal member of the ancient Greek polis or state. These educational ideals...]

Glad to announce this new book, initiated and led by B. Maria Kumar and most of his essays, and I respond to them. (Indra Publishing House, 2022)

I think readers will find us as two fearists in a creative exchange that was a lot of fun for me to be involved. One may even learn something new about the "human" from this book. 

Bishwa Darpan

Monday, April 11, 2022

Interview With Desh Subba On Trans Philosophism

Trans Philosophism Is A Terminator

Desh Subba

Desh Subba was born in Nepal and lives in Hong Kong. He has been writing various books in 'Philosophy of Fearism'. His book 'Trans Philosophism' published in 2021. He is a founder of 'Philosophy of Fearism'. On its base, several books and articles have been written. Bishwa Raj Adhikari has interviewed him for Bishwa Darpan:

1. May we start the interview with the introduction of your writings?

I am Desh Subba. I have written different genres of literature. Since 1999, I have been concentrating on the 'Philosophy of Fearism'. It took a long time to shape a philosophy. I researched; consulted with professors and studied to support it. It was hard to find a clear outline. In the beginning, Fearism was a matter of mocking concept because it was hard to accept as philosophy. No one thought and heard such Fear+ism before. As for them, fear was an average thought as others’ emotions. It was true in a sense. It was the reason that it became a joke. It was not happening to me only. Most of the philosophers faced such difficulties. In my experience, people learn a piece of philosophy. A piece of learning cannot complete the learning process. We cannot understand if we start from the middle. It is the same as watching a movie after one minute or starting to read a book from the 2^nd page. When we miss the beginning, then we get lost somewhere. It is the trend of our academic research and study. Suppose, somebody read Marxism and said I know Marxism. At least to know Marxism needs to reach to Socrates and Plato because thesis, antithesis, and synthesis came from Meno and 'The Republic'. Once Meno asked Socrates,

Meno: "Can knowledge (virtue is written in Wikipedia) learn and teach?"

Socrates: "Cannot because it exists within us".

Meno: "How to draw it out?"

Socrates: "Through dialectic method."

He was talking about conceptual knowledge. Until the synthesis, dialect must continue.

Similarly, word communism first came from Plato. He used it in how to rule Athens. He said, "Ruler and warrior class are not permitted to keep the private property because if they acquire private property, they can be corrupted." He had a fear of corrupting the state. In a social measure, he preferred the communist system. We are playing a role like scholars of Socrates. After conversing with scholars, he said, "We do not know—neither the sophists, nor the orators, nor the artists, nor I—what the True, the Good, and the beautiful are. But there is this difference between us: although they believe they know something; whereas, I, if I know nothing, at least have no doubt about it."

2. 'Philosophy of Fearism' is now widely read. Can you explain it in the simplest form? 

It is a philosophy as other philosophies. Its primary subject is fear. It looks at life and the world on its basis. It is my understanding; most of the influential philosophies have come from suffering, pain, pleasure, happiness, will, desire, etc. Fear was left behind, even some philosophers had given the place but it was negative, harmful, and secondary. We (fearists) are giving full focus on it. Its major quotes are "life is conducted, directed, and controlled by fear", and the "(Existence of) fear precedes essence". At present, politics, economics, education, healthcare, entertainment, and relation is conducted, directed, and controlled by fear of Covid—19. It is very practical. It is not negative; it is the most positive motivator. We see the fear of pandemic activated government, scientists, and medicines. If it was not spread, it would not require the invention of medicine, insulin and issue the laws. We are not doing it just for Corona, we did since early civilization. The bottom line of our invention, development, and construction is fear.

3. 3. End of last year, your new book 'Trans Philosophism' was published. Can you say some words about it?

It is a metamorphosis of 'Philosophy of Fearism' in one sense and terminator in another sense.  By name, if we go through, it has four words Trans+Philo+sophy+ism=Trans Philosophism.  It argues that the later philosophies have to turn on 'Trans Philosophism' way. It has operated, refuted, criticized, and fearmorphosed (metamorphosed) the political theory of Thomas Hobbes, Communist Manifesto, Of Grammatology of Derrida, postmodernism, the subaltern studies, ecological crisis and Existentialism. 

4. How can it be metamorphosis and terminator?

When the variant of philosophy comes that is a metamorphosis; if it strongly refutes and takes into an advanced level that is the terminator. Das Capital is an offspring of the Communist Manifesto. Several philosophies are in metamorphosis form. It is in Communism, Existentialism, modernism, postmodernism, etc. Some parts of Hegelian idealism (idea, or mind, or reason, spirit, or and Giest) is the metamorphosis of Purush and Prakriti of Sankhya philosophy. The spirit of Hegel and Purush of Sankhya has a common base; it has the potential to create matter. Similarly, the political theory of Hobbes, Locke, and Rousseau is a kind of metamorphosis because their first form is the state of nature. An animal is a living thing, so the same animal changes in different forms. An idea needs to change through philosophers. We cannot ignore the metamorphosis structure of the Communist Manifesto, Das Capital, Leninism, Maoism, and some other communists. If we see in the context of Nepal, there are plenty of metamorphosed offspring of communists. They are metamorphoses in the 'Trans Philosophism' terminology. 'Trans Philosophism' is a terminator because it terminates the previous meaning. In reality, fear is a terminator. It terminates other emotions. To look from a fearism point of view is fearmorphosis.

5. How is the development of Philosophy of Fearism?

It is growing to the adolescence stage. It will grow into teenagers and adults. On its base, almost 20 books and lots of articles have been written. Trans Philosophism is among them. Dr. Bhawani Shankar Adhikari has applied it in his Ph.D. dissertation. It is a healthy symptom. In some books, I involved myself. Several universities have kept it in reference lists. Within 8 years, its progress is zeal.

6. Do you have some words for readers?

It is my experience, if we want to learn philosophy, we must go back to 570 BC, and nevertheless, we miss the page. Around 600 BC is its beginning. As I said, reading from the 2^nd page misguides our knowledge. 

Presented by: Bishwa Raj Adhikari

http://bishwarajadhikari.blogspot.com/2022/04/interview-with-desh-subba-part-2.html?m=1

Getting playfully serious about what would fearlessness look like in a "future's scenario" of the global problems... this is an interesting video you may want to watch on Dr. R. Michael Fisher (yours truly) spinning a real/imaginary scenario of being called into an international conference to help solve the most serious global problems. 

go to: https://www.youtube.com/watch?v=-yF36_-NV7I

This excerpt (first draft only) is a small piece to give you a sense of what I am 'onto' these days, especially in writing this tenth book (to be published later this year by Information Age Publishing, in their Philosophy of Education Series, Ed. Dr. John Petrovic) [1]. I have been working months and months, and it has been quite a ploughing the soil. Hard going at times. This Chapter Five took weeks to complete, as I just did this morning. Wow! It is by far the largest chapter in the book (coming in at a heavty 25,000 words itself, without the references). Yikes.

A number of fresh insights came from the writing that I could put into it, so that was good. It is never a boring writing because I risk all the time, on the edge of not knowing what I am doing and not creating chapter outlines. I just start writing. 

As always, I trust this bit of expository on fear will intrigue you to critique, to commnent, here on the FM ning. And/or you can always email me directly: 

r.michaelfisher52@gmail.com

Notes

1. Excerpt from Fisher, R. M. (in progress). The Fear Problematique: Role of Philosophy of Education in Speaking Truths to Power in a Culture of Fear. 

This is the inside back cover of the Bio. for Samuel Nathan Gillian (1939-2015). I had a friendly (email relationship) with Sam since May 2004 until March 2005. And recently with one of his nieces (thankfully) contacting me--now I am in conversation with his wife Bernice, and there is a new project on my plate to write an intellectual biography on SNG. Just wanted to let you all know that. He has written two amazing books on fear (and education) [1], and I know of no one who has done that, and especially with him being an African-American black man, again, I know of no black person who has written two major books on fear; this combination puts his work out as an important historical record in Fear Studies. Intellectually, he developed some close links at one point with the Ernest Becker Foundation and he absorbed the writings of Ernest Becker. Sam was likely an existential thinker. Bernice says, with a great "zest for life." He also puts his own spin on fear and how best to relate to it, based on his life's experience and being one who loved children and teaching. In 2020 I wrote a technical paper on my initial connections with Sam and why he and I had our overlapping same interests and our differences about fear and fearlessness [2]. 

IF ANYONE has further information, of any kind, about SNG, please contact me: r.michaelfisher52@gmail.com

FYI: I just posted May 10/22 on "Cornel West" (see FM ning)-- as it is truly West's liberal-radical philosophy that in many ways (not all) is very much akin to Gillian's philosophy.

Notes: 

1. Gillian, S. N. (2002). The Beauty of Fear: How to Positively Enjoy Being Afraid. Phemore Press, Inc.; Gillian, S. N. (2005). Terrified by Education: Teaching Children to Fear Learning. Phemore Press, Inc. 

2. Fisher, R. M. (2020). Samuel N. Gillian's Beckerian Educational Philosophy of Fear/Terror. Technical Paper No. 102. In Search of Fearlessness Research Institute. 

Recently published: 

Fisher, R. M. (2022). How we care for fear: Understanding fearism. International Market and Competitive Intelligence Magazine, 11 (March/April), 23-27.

For a word.doc version of this Understanding Fearism article 2022.docx.

Untitled by Amaris - watercolor on paper, Feb. 17, 2022   (published with permission)

This image is recently created from a participant in a Spontaneous Creation-Making (SCM) group session (on Zoom), which Barbara and I had initiated decades ago, and currently Hallie is running a group. It is amazing what births shows up when we have time to connect communally, slow down, and then each go off into our own homes for 25 min. creating something completely unplanned. One does not need to be an artist to do this. All medium and found objects, and performances, have shown up over the years. This one above happens to be a stunning water-color painting. Barbara and I have called this SCM practice and the care that goes in sharing the creations in the group sacred circle after, a 'fear' vaccine process since the early 1990s. Why? I'll get to that later. 

First, I'll share the story of the 'artist' (creator Amaras) behind this image, as they recently shared this image from a SCM session, as I was interested to put a quote to the piece. I discovered the quote some days after in reading a book entitled "Mary Magdalene Revealled" (by Megan Watterson) of which Barbara was reading and showed me some quotes related to fear in the soul/archetypal register of experience. So, here is the quote that I found and immediately. It seemed like a 'response' to the painting and how it was shared that night on Zoom. 

Watterson wrote in a poetic-trance like 'prayer':

"IF I could start again, it would be in the darkness. 

And in the darkness, all we would see is a hand suddenly extending out toward us.

And the invitation would be terrifying. 

Seeing this hand would compel our heart to start beating....

The fear comes from feeling out of control. 

We want to leave and we want to stay in equal measure.

We want to know what might happen next and for everything to remain exactly the same. 

Taking this hand is a choice to surrender." (p. 13) 

-------

Amaris replied to the quote: 

"This is an absolutely incredible gift...It captures the feeling that I had while painted--fear and rebirth, including moving through fear and lack of control within the internal space. Fear that holds immobile in stasis but can give way to room for creation and joy. Thank you so much. 

When I mentioned I wanted to publish their creation, they wrote, "I would love to read a blog about art and fear. These are themes that resonate with me very much, especially as it relates to phobia of one's inner experience. Art has been such a part of that personal exploration for me regarding this fear."

------

I suggest anyone reading this, take time also to be with the creation--and imagine its creating--itself. Wet and unabashedly a singularity of flow and ecstasy, and of course, with all birthing there is fear, perhaps terror, perhaps many sensations and feelings that only later we conceptualize as terror. The painting itself is important also as a process, not merely for Amaris, as she connects memories and investigates the "phobia of one's inner experience"--as she wrote of it later. It is important collectively, and that is significant for the group of SCM with it happening. What an interesting phrase that is. Like their painting emerging, a phobia is emerging to the light, with all the attention of the creator/artist entering into the unknown and unexpected that began with a paper with 'nothing' on it and then the materials and water and colors and rhythms became alive, like a "surrender" --and, ultimately this creation process is still going on, and is now going on in this digital medium of a blog.

I share this all because of the art itself and the process of SCM which I highly recommend as a practice of liberation--and, yes, I also share this 'story' because it challenges what Alan Watts wrote of (Zen style) in the 1970s in a book, I always enjoy going back to, "The Book: On the Taboo Against Knowing Who You Are." In oppressive societies that 'shut down' early in our lives the full re-membering of the matrixial (mother-child-birthing)--and deny its true importance to our being on this planet in a body--I think arts-expressive modalities are a tremendous gift to 'touch' again the rich sensory experiences of who we really are--embodied that is, and yes, for us to stand back and feel the "room for creation and joy" as Amaris says. 

So many layers of interpreting and being/with are possible here... I am mostly aware of the power and healing that comes from wit(h)nessing, as Bracha Ettinger speaks of it and when 'more than one attends the fear' and re-births the fear--as communal practice in a sanctuary of art-care. My acknowledgement of gratitude to Amaris for sharing this with us. 

Thanks be, to Creation. 

This is when you know the system is fear-based. 

Have a look at this video I did over two years ago. 

Sono un filosofo. Significa che per mestiere rifletto su concetti, argomenti e situazioni che la moltitudine non considera pensieri plausibili. E mi rendo conto che la guerra in Ucraina ha colto tutti di sorpresa, producendo scalpore e paura.

Alla sensazione inverosimile che prova l’uomo comune atterrito dalle esplosioni in Ucraina, il mio pensiero torna alle immagini della primavera di Praga del ‘68, del putsch di Mosca, degli studenti schiacciati a Pechino. Inoltre, sul pianeta la guerra non è mai scomparsa e chi avesse voglia potrebbe andare sul sito www.acleddata.com e verificare la miriade di conflitti e violenze distribuiti sul pianeta.

La pace e il benessere dei quali l’occidente ha beneficiato si pensava fossero una conquista valida per sempre, non si immaginava fossero un risultato di attento cesello oppure, tale può sembrare alla luce degli eventi ucraini, frutto di fortuità e fortuna. Non siamo di fronte al suo spengleriano tramonto, ma l’occidente ha messo a nudo l’ipocrisia e l’impreparazione dei propri leader, capaci solo di costruire il consenso giocando con i social media, convinti illusoriamente che lo scontro tra civiltà – gli autoritarismi cinese, russo, islamico – si possa combattere a colpi di tweet.

Ulteriore errore della classe politica occidentale, la credenza che la ricchezza si potesse continuare ad accumulare grazie alla finanza, alla produzione dematerializzata, alla forza immaginifica dei brand, continuando a sottovalutare e dismettere l’economia reale, anzi, favorendo che le produzioni fossero dislocate in quei paesi considerati in via di industrializzazione, sottostimando che il controllo delle materie prime sia degli stati non capaci di prodotti ad alto coefficiente tecnologico. Con una metafora, potremmo dire che l’occidente ha concentrato la propria energia per costruire il suo frigorifero senza rendersi conto che necessitava di essere tenuto pieno – in primis con l’armonia tra i popoli.

Stamattina, con i carri armati nel centro di Kiev, ci siamo risvegliati con il fallimento dell’idea dell’internazionalismo liberista, ridimensionata la boria che si possa esportare la democrazia, con la certezza che il secolo breve sia più lungo che mai. Con la fine definitiva della globalizzazione.

La forza militare si è ripresentata nuovamente quale protagonista in quell’occidente che presumeva di averla se non demonizzata, almeno, trasferita altrove.

Alle ore 10.25 di Roma del 25 febbraio 2022, le sirene invitano i cittadini di Kiev a nascondersi negli scantinati e nelle metropolitane per salvarsi la vita.

Quella stessa sirena dovrebbe invitare noi occidentali a scendere in piazza per gridare banalmente alla pace e per offrire a tutti la consapevolezza di quali siano i veri valori da custodire; per ribadire quali siano le necessarie virtù in relazione al valore sociale del singolo; per restituire significato a ciò che davvero conta per custodire, accudire, conservare la vita – anche in senso strutturale. Un occidente che non fa studiare la storia neppure alla sua classe politica, che non esalta la cultura e gli umanismi, che riduce il ruolo dell’economia all’abilità degli affaristi, che arricchisce gli influencer e mortifica i lavoratori, che paga decine di migliaia di dollari il biglietto della finale NFL e cinquanta centesimi un chilo di farina. È quell'occidente che promuove il culto della persona, che esalta l’individualismo, che costruisce partiti nello scontro sul politically correct, schwa e lgbtq+, che grida scandalizzato per gli hate speech, che denuncia come atti di bullismo le litigate tra bambini salvo poi distribuire loro un paternalistico placet per i comportamenti illegali che avranno da adolescenti, derubricati a ragazzate, che fa della demeritocrazia la leva strutturale dell’ascensore sociale.

La sirena di Kiev ci comunica che è decisamente tramontato il mito col quale le generazioni del dopoguerra sono state educate, l’idea che tutto andrà verso il meglio per cui ci si possa concentrare per il futile.

Il terrore e il sangue versato dagli antenati non sono mai sufficiente obolo pagato per garantire il benessere dei posteri, poiché ogni generazione deve costruire cultura, moralità e lungimiranza quali presupposti per una società finalizzata al bene comune.

 * In foto: Kiev sotto attacco russo. www.ilgiornale.it

I appreciate Desh Subba connected me some months ago with Rom, who produces adult education programing, and Rom eventually got around to interviewing me: 

https://www.linkedin.com/posts/romwerrangayoso_my-guest-today-is-dr-r-michael-fisher-activity-6900110653852303360-Mz3I

Christine Breese, Ph.D., University of Metaphysical Sciences, and from Wisdom of the Heart Church (non-profit 501(c)3), offered in 2011 a free book entitled: 

"Fearlessness In the 2012 Paradigm Shift" (here is free copy in pdf.

I have not read too much detail but scanned her Table of Contents --and it is interesting for sure. A few highlights: "Paradigms Are Built to Fight Change, It's Natural" and "Hypnosis in Fear For The Masses" and Chapter 5 "Facing Fear" and "What Does a Fearless Life Look Like?" 

Those are all topics that interest me a lot as a fearologist. I'm writing my own book now on The Fear Problematique, and a core of what I need to articulate is the importance of what a Fearlessness Paradigm, contra a Fear Paradigm is all about. And, then link that to a fearlessness philosophy and theories and finally to education as a field. 

Anyways, you folks may want to check out her book here. It's historical of course, that 10 years ago there was a lot of 'new age' hype, especially in the astrological and metaphysical communities about some critical juncture of alignments and ancient Mayan calendars, etc... whereby, a "quantum leap" in the evolution of consciousness and humanity was being predicted--albeit, Breese admits in the book apparently, one cannot ever totally predict such things in terms of when--yet, there is a transformation going on she asserts, along with many others. And, I have been hearing about this since at least the early 1980s--and, especially with another big celestial and astrological event in 1987, of which I found so many new ager types of folks way too optimistic about what was going to happen at that juncture on a particular day, etc. I think the evidence is clear that these people exaggerate things yet, I am also not one to put them down for their enthusiasm generally for the need to transform the paradigms of the day. I like that Breese in particular has identified "fear" and "fearlessness" as significant vectors for this transformation. I agree!. 

I found this excerpt from a magazine article online. The point I'm interested in for this FM blog, is not this article per se. I find article after article, and most books or video talks, that discuss the culture of fear, have so little deep analysis of the phenomenon. Perhaps, folks here on the FM ning will do some analysis and serious writing about this topic? I have lots of articles on it, e.g., go to Google Scholar, if you wish. Mostly, I think the term "culture of fear" is powerful in itself, and there is no easy answer in the details and reality of the work, the healing, the re-education needed--that is, to just say we need a culture of hope, culture of love, culture of peace. Unfortunately, that's about all that gets offered out there. We need fresh thinking and new perspectives--even if imaginative and creative. You may also notice this author suggests "eradicating fear from mind, life and society" is the key point of the article. Why not call it a "fearless society" rather than a "culture of hope" as the solution? Yet, even such a statement is like a sweeping the dust away on the porch of a cabin in the desert. I want to look at why in 33 years of my own work on this topic, I do not see a coalition of people, forces, theories, philosophies, that are truly working to make this change. I see a lot of people talking, writing and teaching, but they are for the most part 'all doing their own thing.' That's why I started the In Search of Fearlessness Project, Movement, FM ning, etc. I have to sadly say, however, very little 'fire' is burning in these ventures in terms of collaborations that are continuous and passionately leading, and putting our best thinking together. I guess, the answer for the lack is 'people are too busy'...and, of course, I guess there's some reality to it. I just find that a lame answer and there's gotta be much more going on why we stay so separate and fragmented. 

I've long been a believer that artists, and the aesthetic mode of thinking, feeling, acting (that is, the arational) is a more effective way to change our fixed and overly-conditioned ways of thinking about anything--especially "fear" itself. So, in the above 'play' I situate two major concepts, and phenomena, and now they sit within a 'taoist' model or philosophical system of thought and imagination. I wonder what new could be discovered if this re-mapping of both Taoist philosophy and the understanding of fear in general could be adopted--as a thought experiment. So, if any of you want to try and play with it. I'd love to see what you come up with. 

There are so many things one could say about this new film. I'll hold back for now, as I want to watch it a few more times before I write too much. However, there is a clear picture of the morphing notion of "The One" and what the latest movie Resurrections makes of it, with Trinity coming into her own--and, in fact women generally coming into their own to challenge the men characters and designers of The Matrix which controls human's lives (for the most part). The control pretty much declared throughout the four films since 1999 of The Matrix, as control via fear-- that is, when a fear choice is taken over a love choice. The enactment to reclaim the love choice, is however, made clear to me (at least) is about fearlessness--call it "fearless"--but it is fearlessness nonetheless--utter and shown as a harder choice (it seems) for women (and mothers) than for men. But, I'll let you all decide what dramatics are going on in this great piece of art--again, congrats to those who all made this latest film possible. I do trust the teachings from it will have more impact, 20 years later, in this self-reflective work with a critical edge. 

What are the Matrix teachings?, you may ask. They are, based on my study of this film series since 1999, a most poignant and deeply powerful set of "fearlessness teachings"--of the Fearlessness Movement--and, if viewers miss that, it's sad, but truly most people don't see the full depth in this art work project. It's profound. And it is available to learn from. 

The death of David Sassoli, President of the European Parliament, restores to us all a character of great cultural and moral depth. Above all, leaders, by their example, should have safeguarded solidarity and democracy through political action that should have been conducted with courage and loyalty. Without the fear of confronting diversities.

Il parlamento europeo a Strasburgo ha celebrato la figura del suo presidente, David Sassoli, venuto meno pochi giorni or sono. Una persona gentile e sorridente, David Sassoli, formatosi con gli ideali della solidarietà, della giustizia, dell’impegno sociale.

I leader europei, nel ricordarlo, hanno portato con sé una rosa, emblematico ricordo dei Ragazzi della Rosa Bianca: nel giugno del 1942 un gruppo di studenti, vincendo la paura, mosse il dissenso distribuendo i volantini a Monaco e dintorni, invitando i propri concittadini a lottare contro il nazismo. Quei giovani alludevano a un’azione non violenta restituendo il valore alle parole, opponendosi ai nazisti che avevano fatto scempio dei concetti di libertà, onore, patria. Quei giovani avrebbero voluto raccontare la verità su quella azione politica che stava guadagnando i suoi consensi sull’onda del crimine. Quei giovani vinsero la propria paura per resistere al regime violento e menzognero, anche se furono presto fermati.

A tale vicenda fece riferimento David Sassoli nel suo discorso di insediamento come presidente: «Io sono figlio di un uomo che a venti anni ha combattuto contro altri europei […] Io so che questa è la storia anche di tante vostre famiglie […] non diremmo mai che siamo figli o nipoti di un incidente della Storia. Ma diremmo che la nostra storia è scritta sul dolore, sul sangue dei giovani britannici sterminati sulle spiagge della Normandia, sul desiderio di libertà di Sophie e Hans Scholl, sull’ansia di giustizia degli eroi del Ghetto di Varsavia, sulle primavere represse con i carri armati nei nostri paesi dell’Est, sul desiderio di fraternità che ritroviamo ogni qual volta la coscienza morale impone di non rinunciare alla propria umanità e l’obbedienza non può considerarsi virtù».

Sassoli guardava al passato per trarre insegnamento e coraggio per denunciare i nazionalismi estremi, il sopruso politico, l’ideologia di parte, tutte pericolose derive sempre in agguato nei consessi democratici. Dallo scranno più alto del parlamento europeo ha più volte intimato moderazione a personaggi come Orbán, Kaczyński, Lukašėnka, Erdoğan che, pur dichiarando di essere vicini idealmente all’Unione Europea, stanno evidenziando segnali di pericoloso autoritarismo.

Nella Repubblica leggiamo che a causare la degenerazione di uno stato democratico può essere l’«insaziabilità» (απληστία) di libertà.[1] Paradossalmente, dalla libertà potrebbe nascere la tirannia, «una assoluta e crudele servitù» (δουλεία πλείστη τε και αγριότατη).[2] La prima qualità di un leader è la sua abilità di organizzatore (εκ προστατικής φίζης)[3] che indurrebbe il popolo a rifugiarsi sotto la sua ala protettrice per sfuggire al caos che l’estrema libertà produce. La parola προστάτης usata per indicare questi personaggi carismatici, guide, leader, ha anche il significato di supplicante, difensore, patrono.

L’uomo che viene riconosciuto per le sue doti di leader non è certo un tiranno, ma può diventarlo e Platone descrive l’involuzione da προστάτης a τύραννος, descrivendo i sintomi di questa trasformazione: accusare ingiustamente i cittadini che non la pensano come lui fino ad assassinarli, favorire i suoi adepti proclamando la cancellazione di debiti e divisioni di terre, oppure eccitare alla sedizione contro i più ricchi.

Platone ricorda le cerimonie che si svolgevano presso il tempio di Zeus Lykaios, dove alcuni sacerdoti azzardavano a mangiare la carne delle vittime umane sacrificate e per questo si trasformavano in lupi. Veniva rinnovato alla memoria il gesto del re dell’Arcadia Lykaon che offrì suo figlio in pasto all’ignaro Zeus, per testare l’onniscienza del dio. Il re dell’Arcadia fu scoperto e trasformato in lupo per punizione; in seguito, resosi conto della sua arroganza, innalzò un tempio a Zeus, dedicandogli il nuovo culto.

Lykaon è l’uomo senza un posto nella storia, rappresenta l’età in cui l’umanità non possedeva obbiettivi di vita, né capacità di migliorare la propria esistenza, vivendo uno stato primordiale totalmente libero, dove non esisteva il sentimento della paura poiché non esisteva la percezione del passato e del futuro, sfidando gli dei con un vago sentimento di onnipotenza. Lykaon rappresenta l’inganno finale del tiranno che, offrendosi quale paradigma capace di ogni libertà, invita alla dissacrazione delle regole, offrendo ai suoi seguaci la loro stessa carne. Fuori dalla metafora, abusando della libertà, la stessa libertà viene soffocata.

Il tempo di Lykaon è paragonabile al tempo caotico popolato dai gigantes, antagonisti degli dei, dal grande corpo, istinto senza ragione. Tali esseri furono puniti col diluvio universale, catarsi che restituì loro la consapevolezza della propria dimensione limitata.[4] Già una volta, il diluvio ha rappresentato la cura per una umanità che ha attinto a una libertà senza confini, incestuosa e blasfema, dove ognuno riteneva sé stesso l’ombelico del mondo. Trasgredendo il proprio ruolo l’umano si perde, trasformandosi in una bestia sanguinaria; abusando della libertà smarrisce il senso della storia; offrendo consapevolmente falsi modelli e obbiettivi sbagliati rinnega il bisogno di collettività.

Tradire la libertà per riuscire a scoprirne il significato… di quali sciocchezze è capace l’uomo!

David Sassoli, il giorno prima di lasciarci, aveva spedito un tweet per ricordare una sua collega scomparsa, onorandone la sua forza d’animo e il suo desiderio di giustizia. Il male di cui soffriva non aveva tolto a David il desiderio di indicarci come usare la nostra libertà, additandoci un modello positivo, indicandoci il buon esempio; restituendo a ognuno la responsabilità di diventare un coraggioso costruttore oppure un insaziabile divoratore della libertà.

[1] Platone, Repubblica, 562 b.

[2] Ibidem, 564 a.

[3] Ibidem, 565 d.

[4] Giulia Piccaluga, Lykaon, un tema mitico, Quaderni SMSR, Edizioni dell’Ateneo, Roma, 1968.

Fotografia dal Corriere della Sera on line.

Screen shot from my white-board process drawing, in a video teaching (2018): https://www.youtube.com/watch?v=PvW-kz6pcck