All Posts (412)

[RMF note:] Likely THE MOST COMMON assumption in looking at the “great divide” of ontology, epistemology and axiology in world history, especially in the historical era of documenting human behavior, is probably the divide between “materialist” vs. “spiritualist” worldview perspectives. Much of philosophy and theology has been particularly involved in this debate. In many ways each of us lives out this dynamic, more or less consciously, each and every day--influencing who we think we are and what is most important. It ought not be ignored today as still very complex and important in our growth and development processes.

More and more others (like Luke Barnesmoore) are questioning the structure of that debate itself and re-visioning a more useful, and arguably more “nasty” debate that we ought to be having in terms of going from an ‘old story’ to a ‘new story’ of human reclamation and re-building a ‘new’ society that is truly sustainable. Barnesmoore, over several years of his graduate work on philosophy intersecting with geography and his own contemplative experiential journey of discoveries has synthesized a somewhat coherent way to categorize the distinction he thinks is crucial to the future of our species and to guide the necessary changes in our worldviews that then will help change our behaviors individually and collectively. I think there is much merit to his work, and, most particular I am interested in his adoption of the “Fearlessness” and “Fear” distinction(s) he often makes, which are evident below:

 “The Natural Worldview: 1. The order of (human) nature is inherently good. 2. Natural order as the basis for virtue and wisdom. 3. Order through emulation of natural order. 4. Power with. 5. Order through reciprocal collaboration between sun (breath, active, relatively masculine1516 [from the finite human perspective], pollen, sperm, mind, etc.) and moon (blood, latent, relatively feminine [from the finite human perspective], flower, egg, emotion, etc.). 6. Rooted in being. 7. Deliverance through return to natural order. 8. Fearlessness (love) as guiding principle of action. (Four Arrows)

 The Artificial Worldview: 1. The order of (Human) nature is inherently evil (sic. fallen). 2. Natural order as the barrier to virtue and wisdom. 3. Order through domination (sic. ‘improvement’, ‘completion’, ‘destruction’, etc.) of natural order. 4. Power over. 5. Order through hierarchical domination of moon17 (blood, latent, feminine, emotion, etc.) by sun (breath, active, masculine, mind, etc.). 6. Rooted in privation of being. 7. Deliverance through conquest and colonization (Warrior 1989) of the ‘other’ (sic. the natural, the feminine, the heart, etc.). 8. Fear as guiding principle of action. (Fisher and Barnesmoore 2018)”

[Note: “Where the above tables attempt to differentiate between the Artificial-Domineering Worldview that extends back through the history of hierarchical civilization and the Natural-Indigenous Worldview so as to illustrate that the essential worldview divide is not along the line of spiritual-materialistic but along the line of whether order is to be manufactured through hierarchical domination (the Colonial Modernist materialism that rose out of the hierarchical domination side of this essential worldview divide has surely increased the stratification between the natural and indigenous worldviews, but this was not the original divide)...” (Barnesmoore, p. 18-19).]

 Reference Cited:  Fisher, R. M., & Barnesmoore L. 2018, “Hierarchical security: Problem of fear of the Eternal”, In R. Michael Fisher, D. Subba & B. M. Kumar, Fear, Law and Criminology: Critical Issues in Applying the Philosophy of Fearism, Australia: Xlibris.

 Title: Nomadic Explorations V1: Essays in the Craft, by Luke R. Barnesmoore Founder/Co-Director, UBC Urban Studies Lab Founder/Executive Director, Center for Critical Interdisciplinary Studies PhD Student, UBC Department of Geography. This V1 is available at:


Read more…

Mark Zuckerberg and his Facebook corporation is currently under investigations and growing criticism, for breaking anti-trust violations, but the situation is far worse than that. I highly recommend the 3 part interview (or even part 1) 

The part 1 interview above is with Mr. Mcnamee, author of the new book "Zucked" and how Facebook is completely screwing the world and destroying the fabric of democracy. Most important in this interview by a very credible critic (Roger McNamee) is basically another kind of insider whistleblower story of sorts. Worth listening to. And, particularly because McNamee talks about how Facebook (like most social media platform giants today) are making business and algorithm systems that "prey" upon the most vulnerable in a population and primarily make most of their advertising dollars and viewer numbers based on (mis-)information, hate-speech and conspiracy theories-- that is, according to McNamee's words, Facebook preys off of the information that produces and reproduces "fight flight behaviors" that become "addictive" to many, especially those who carry smart phones around nearly all the time and everywhere they go. 

The danger of ongoing exacerbation of "polarization" of the toxic kind, not just healthy conflict in societies--there is no doubt social digital media ways of doing business are hurting us and undermining our ability to manage conflict and fear in good ways. See also a review of McNamee's book
I have simply said this is the nightmare of our digital times when people are 'hooked up' to fear-producing systems that are making tonness of money off of people's fear and their ways of coping with fear. It is an ethical issue. People en mass are being educated into this fear-based world, and from the interview above (it validated my views many years ago not to join such social media like Facebook) I am sure this is one of the greatest problems facing the future of civil society and basic sanity. Lots to talk about.... lots for the fearologist to offer as alternatives and as corrective interventions. Whether anyone will listen to me or others concerned about fearmongering for profits, well, that's another story. 
Read more…


 “I was in a Printing house in Hell & saw the method in which knowledge is transmitted from generation to generation.

            In the first chamber was Dragon-Man, clearing away rubbish from a cave’s mouth; within, a number of Dragons were hollowing the cave. (Blake 1911, p. 63)

Fisher’s reflection [see FM ning Photo entry on this FM page] begins with Klein’s reflections on the importance of bringing grief and rage into our public oratory and educational praxes. Though she frames the issue in very relevant gendered terms—in terms of the ‘calm’ women are too often expected to embody when speaking truth to power—my recent experiences in the Geographical academy illustrate that this is a much deeper problem. I am a white man, but I have been facing the same calls for ‘calm’ and ‘civil’ discourse (in a number of cases by self described ‘geographical feminists’) as I have worked to authentically weave my emotions (which surely include grief and rage) into my writing. Here is just such a review, which I received from a purportedly critical Geographical journal called ACME:

“It is impossible to take this paper seriously. The angry, emphatic tone and mischaracterizations mitigate against taking this paper seriously.” (Anonymous Reviewer)

Klein (2019, Oct. 14) very aptly encapsulates my feelings about these pseudo-critical colonial geographers: “I truly don't give a shit whether I'm taken seriously by people I don't respect.” (p. 1) What the reviewer viewed as ‘mischaracterizations’ were my critiques of the colonial ‘ontological violence’ (Blaser 2014) implicit in the reduction of reality to passing time and physical space that typifies contemporary Marxist/Historical Materialists and Post(most)Modern Feminist Geography. This is of course a very apt characterization that is shared by many decolonial scholars and activists, but the genocidal nature of dogmatically materialistic cosmologies/ontologies is starkly impossible to think (Foucault 1994) for scholars who are subjugated to C.M. Worldview(s)[1]… (Barnesmoore 2018) Anyway, the important part of the review in this context is the argument that an ‘angry, emphatic’ tone somehow negates the seriousness of academic writing. Following from the colonial ontology established by canonical cosmological/ontological texts like Genesis and Plato’s Republic, and clearly reflecting the religious ontology of heaven and hell problematized by Blake’s (1911) Marriage of Heaven and Hell, ‘serious knowledge’ is assumed to be dependent upon dominion of the heart by the mind (upon dominion of desire by reason, upon dominion of the moon by the sun, upon dominion of the masculine by the feminine. upon the dominion of dark by light, etc.). These pseudo-critical scholars may purport to have left behind the sickly religious past of dominant western society for ‘scientific secularism’, but their vision of ‘proper academic writing’, of proper educational praxis, of proper language, of proper ways of engaging in public discourse, etc. still very clearly embody the sickly ontology of dualism that has plagued the earth since we ate of the fruit of the tree of good and evil and came to conflate natural dualities like light and dark (wherein both polarities are good) with the progenitor of sickly, hierarchical dualities, ‘good vs. evil’. So Klein is right—this vision of proper public discourse/ academic writing/ educational praxis is surely rooted in the patriarchal cosmologies/ontologies of the dominant stream of western civilization that conquered and colonized the planet for the fallen trickster who masquerades as Creator in the Old Testament and Rome’s perverse, patriarchal, domineering rendition of the good news brought to Earth by Jesus,[2] but this vision it is not just being weaponized against women. It is being weaponized against anyone who fails to fulfill the ontology of attainment (of virtue, of ‘serious knowledge’, etc.) through subjugation of desire/emotion to Reason, through subjugation of the lunar twin to the solar twin, (Four Arrows 2010; Four Arrows 2014) against anyone who fails to fulfill the teleology of the ascent to ‘Rational Man’ that has typified dominant streams of western narrations of human teleology. (Foucault 1972)

            Why is it so important to bring rage, grief and other such authentic emotions into our educational/ research praxes? Because emotion/desire/instinct, at least when expressed through a healthy, non-colonized heart, (Meng Zi 2016, 2A6) is essential for understanding the moral/ethical quality of our experiences. Reason is useful for interpreting the logical order of facts/ relationships between facts, but we need ‘arational’ (Bickel 2005) ways of knowing to interpret the moral/ethical quality of facts/ relationships between facts.

“…My senses discover’d the infinite in everything, and as I was then perswaded, & remain confirm’d, that the voice of honest indignation is the voice of God, I cared not for the consequences but wrote.” (Blake 1911, p. 60)

We also need to bring rage and grief into our educational praxes because those emotions are a reality in the marginalized communities we should be using our privilege to work for. Many marginalized people don't have the privilege to have the emotionless, ‘civil’ discussions that are assumed as proper within C.M. Worldview(s), as many marginalized communities don't have the privilege of living a ‘nonviolent’ life… The emotionally sterilized environment and subsequent fear of emotion in the dominant spaces of the academic world are essential factors in the failure of academic scholarship to honesty and authentically reflect the world we are trying to understand. Even in more critical wings of the academy where many call themselves post-positivist we still too often uphold the positivist ethic in our visions of proper academic writing, proper pedagogy, proper discourse, etc.

Why do I write? Who do you write for?

I’ve been this way since I was small.

When people were whispering but wouldn't say it aloud, id scream to the heavens what was already well known to the crowd.

That’s just the way I am, no other way have I’ve been—the trick begets transformation by disturbing the stifling tranquility of the pattern that’s in place.

The trick can take many forms, but in the context of the many-vectored crisis we are now facing—in the context of our problems being so rooted in the unnatural sleep that takes hold when our minds conquer and colonize our hearts—in the context of so little time before we have gone too far—in the context of the ongoing genocide of the earth, from the stones to the rivers to the oceans to the mountains to the plants to the animals and to all that which is beyond our comprehension—in the context of ‘both sides’ of the MegaMachine’s left-right duality adhering to the same sickly ontological assumptions concerning evils of human nature and the subsequent need for hierarchical domination (e.g. punishment and fear of punishment, conquest and colonization of ‘the other’, ‘man’s dominion over earth’, etc.) to beget virtue that got us into this problem—in the context of no one actually challenging the western legal system and its underlying, Roman Christian ontology of virtue/justice through punishment and fear of punishment—in the context of the absurd choice between hierarchical spirituality and hierarchical materialism, which simply reflects the disconnection from spirit begotten by our history of hierarchical spiritual traditions—in these contexts, the trick has to evoke emotion.

It has to awaken,

and that’s a different process than going to sleep.


So why do I write?

Because there’s war in the air.

It has been there for millennia as the MegaMachine’s spread its hierarchical web across the Earth.

There has long been a war surrounding earth consciousness of which we are but a single manifestation.

It is much bigger than us,

But for us it has been a war over worldview(s), over the basic assumptions about the nature of reality at structure our potentials for answering all other questions. The question of cosmology—of the origin of the first relationship and the pattern set forth therein. The question that structures our potential for answering all other questions.

It has been a war for the story that will narrate our existence, for it is our stories that carry our worldview(s). It's the basic structure of the relationships that are embodied by the characters in the story—by the ‘chosen people’ or ‘chosen kings’ or ‘God’ or whatever that plays the role of the ‘good guy’ who conquers the ‘evil other’ in the sickly stories.


In truth we are both one and many and evil has no basis in the eternal—there is no ‘good’ and ‘bad’ sides of the duality—only two good sides, the light and the dark, which in truth are one before they can be seen as two.

A student said that, in his 5th year of university, he had never been asked to answer the question ‘what is real?’

We as educators have failed that student.

 How can such a fundamental question, a question that surely structures our potential for relationships (we treat plants quite differently when we know they are spirited), have never been posed to this student?

So many statements about ‘myth vs. reality’ being made—so many jokes at the notion of people ‘believing’ in ‘ghosts’—so many discursive wounds carved silently into the minds of our students—but never have they been asked to look at the part of themselves that has been wounded by these discursive thrusts. The archons are too busy ‘inoculating the students with facts’…


There’s war in the air, a species has likely gone extinct while I’ve been writing, a new language may have died, a new oil well might have begun the process of cultural genocide—yet again, so often again that it can not be seen as ‘again’—its always in process.

I am not here to pander to hierarchical spiritualists, and I am not here to pander to people who have come to embody the separation from reality beyond passing time and physical space that arises from hierarchical dominion. I am by no means here to pander to anyone who accepts the legitimacy of western legal systems and their order of virtue/justice through punishment and fear of punishment. I am here in the hope that I can inspire but a drop of hope in the hearts of those who have not yet succumbed, those who live on in this world through what Four Arrows describes as the courage of hopelessness—who can be hopeful about the future even while being hopeless about the system as it presently exists and the world by its relationship with the hierarchical ontology of the system. Think of me as the Lorax, for I too speak for the trees. One of the most special aunties I have ever known runs a ‘voice for the voiceless camp’ up in the mountains here on the west side of Turtle Island. She too speaks for the trees. Our medicine is different, but I do my best to emulate what I have learned from the aunties and grandmothers who still remember what it means to be human—they are fierce, and they will eat you, for you are endangering their cubs. I do my best to emulate what I sensed from the grandmother bear who lives in the land of the tallest mountains where the first rain falls and flows down through the rivers to the sea. I’m not where you’re from, not many times over. I’m not from anywhere, and I have wandered many paths—many that are not talked about, many that are hidden from view, many that have been forgotten. The dragons are here, and the queens of owls are rising—the medicine’s almost ready, it can already be found if you know where to look, its been stored away for many an age by many a monk on a mountain, its passed all but unscathed through the fallen age and we’re ready for its revival, we still can be free if we try, but first we must die from the worldview(s) that riseth from the will-to-dominion in of the Land. Of the body. Of the soil. We must overcome the fear to die, to let go of the attachment to our present conception of self—of a sick ego—which quivers when its existence is challenged. But in nature we see, from flower to seed, that death is only the precursor to rebirth. When our sense of self dies a new sense can be born. Still I fear those moments of death sometimes—they recall moments when the fear arose from the potential for death of my body rather than my sense of self, moments where it would not have been well to embrace the form of death that confronted me—think not that I am foolish enough to believe that the above does not pertain to me. We are our relationships. I exist in relationship to the MegaMachine and the many sicknesses it has begotten in our world and beyond. I cannot but be but sickened by that relationship, as we all are. If I throw stones at a glass house then it is surely my own—the folly I was once foolish enough to accept as truth. I know that all humans are by their nature good. I know that most people retain much of that connection no matter how deeply their life has been influenced by the MegaMachine. My anger is not at individuals—my anger is at the webs of sickly ontology in which they are enmeshed. When individuals embody those webs in a domineering way towards me they draw my ire, but even then I would sacrifice my life in a heartbeat if it were to prevent these individuals from facing the horrendous cruelty of the MegaMachine’s torture chambers. We are one. I am angry at the sickness that has engulfed this planet. I am angry at whatever beings may have played a conscious, intentional role in fomenting that sickness for the sake of domination. I am angry at people who wield the hierarchical power of the MegaMachine at me, but it is precisely the part of them that is not them—that is the machine—which makes me mad. Manifestations a tricky place for communication, and it can be hard to convey two points at once when the points evoke opposing sensations, so let me state it clearly, on its own, at the end as it should have been in the beginning—however much I may detest the machine and people who come to embody its sickly ontology, I love you.

The Writing Embodies the Sickness

The writing embodies the sickness. The anger. The sharpness. The writing should embody the state of consciousness, and the state of earth consciousness is sick. We should not try to hide our imperfections behind a veil of roman civility… behind the crypt constructed by dominion of the heart by the mind… behind the veneer of scientific ‘objectivity’, or whatever that has mutated into… behind the veneer of the MegaMachine’s detached rationalist mentality… We should speak with our heart in the public square of the global digital commons so that the storm can fulfill its role in the natural order. The storm blows through, a bit of destruction ensues, and a place is made for the growth of something new. And then we get on with our life. A wise aunty once told me that courage comes in speaking your story as truthfully as possible. I think another facet of courage in this world comes in not telling stories that disrupt the pattern in places where the pattern shouldn’t be disturbed, but few such sacred places remain in this world. Anyway, we should be courageous and tell our story to the best of our abilities. We should listen when others do the same. We should reflect on what others have said. And then we should go on telling our story, which always changes through reflection, as truthfully as we can.

            If we are to tell our story as truthfully as we can in this world, then we must tell our story in a manner that reflects our state of being. Don't wait until your emotions have ‘calmed down’ to write. Bring emotion into contact with mind through the creative act and write down what you are thinking. Publish that. Let the text then evolve over time, through reflection. That’s an authentic writing practice—it embodies the actual process of transformation occurring in the subject, the raw and unadulterated emotions and thoughts of the experience. The actual story. Some will leave. Others will be drawn to such an expression of truth, even if they don't agree. But in any case a new sense of liberty will be actualized within. Unencumbered by the fear of punishment that the MegaMachine has sought to instill within us since the day we were born, we can return to something of the childlike voice that use to ring from our mouth when we were not yet so tainted by this world. When emotion and mind were not severed and we said whatever was on our minds. There will of course remain contexts where things can’t be written about, but we can always find an abstracted way to express the underlying emotions and insights.

As for me, everyday I walk through a landscape that glorifies the MegaMachine’s genocidal relationship with the earth’s one and many being(s), too often under the veneer of ‘environmental sustainability’, which is too often to say sustainable dominion of the earth—in a landscape where the banality of evil has such a tight grip that people have become unaware of what the landscape’s many physical, mental, emotional and spiritual features connote—and as I walk through this landscape at times I cannot help but become angry. Indeed, it’s precisely in the times when that dogged fury becomes woven into the streams of my mind and sings forth through my voice that the artistic magic starts flowing. That’s not the only emotion that can be woven with mind to beget the sacred form of speech that emerges from wedding the heart with the mind, but in the contexts of life in relationship to the MegaMachine its an all to prevalent emotion. How can I do justice to the voice of a landscape that is filled with anger if the voice that I use to speak through my writing is not itself angry? I think this is a big part of why the social sciences have, when taken as a whole, so drastically failed to deliver socially just outcomes for humanity. From the days of its positivist origins social ‘science’ has been hampered by its inability to account for the emotional and spiritual dimensions of human existence—the parts that cant be measured or be used to measure, the ‘bad’ side of the sickly hierarchical duality… Though positivism is said to have been vanquished by the ‘critical turn’, the positivist ethos is still alive and well in academic culture and the way that we communicate in academic writing. We remain in a disenchanted world. (Herman 2008) Emotion is still not allowed to breach the sacred temple of reason, be it in writing or in our classes. Emotion has become so foreign that students complain about the few teachers who retain the capacity to feel and cry about the sad topics they are lecturing about. We can’t say that we haven’t been warned. Blake warned us in the 1790s—he told us about the dangers of becoming trapped in the straight lines of modernist improvement and forgetting the sacredness of the crooked paths of natural genius. (Blake 1911) People from across the spectrum of human existence have been telling us for hundreds and in some cases thousands of years. We can’t say that we haven’t been warned of what happens when the straight lines of the mind are not balanced by the crooked paths of the heart’s natural genius. The consequences are right in front of us. We can’t say that we haven’t been warned.

Anyway—the writing should embody the present state of being, and in the present state of the world—with that orange pedophile piece of shit dancing around in a shit filled diaper through the rose garden screaming ‘I am the King of Israel, shoot the Muslims with bullets covered in pigs blood’—emotions like anger are never too far off, and so the writing comes to embody them. I encourage everyone to consider writing like this. Feathers may be ruffled, but new feathers grow each year and molting season inevitably comes. Leaves will blow on an autumn day, but new ones always grow back in the spring. If we didn't hide our emotion so much it wouldn’t ruffle so many feathers when someone dares to show them. I heard someone say that most people just feel embarrassed when they react in an overly emotional way—as though that is an acceptable outcome—as though people being lead to be embarrassed because emotion lead them to honestly express themselves without fear of punishment is a good thing… Emotion begetting the courage to tell one’s story truthfully is a good thing. If we cant tell our stories to each other truthfully then we cannot get angry about and resolve the aspects of our stories that are in tension. If we cannot do that, then we cannot coexist. Censorship does not facilitate harmonious coexistence, for if people cannot honestly express themselves in the public square then the storm can never come, and if the storm never comes no space is made for new growth and stagnation sets in. When we are enthralled to sickly worldview(s) stagnation implies death. If we don't change this earth will become, if not uninhabitable, all but bereft of the incomprehensibly diverse web of beauty that once graced this earth. We will, if we don't go extinct, become wholly assimilated to the MegaMachine—we will truly loose our ability to feel, to love, to be virtuous. I can assure you that death is preferable to life in a cage, that people who argue the death penalty is some horrendously heinous offence and instead promote life in an American prison cell are, at best, delusional. I keep rambling along side trails—that's the way of nomadic wandering. The things that I find as I write down these side paths often end up seeming more important than the path I had originally intended to take. But, to return to where we started, lets return to more enchanted writing and throw of the shackles of positivist social science—not just theoretically—but in a grounded sense through way that we write and teach. We need to stop hiding our emotions, to strive towards the courage of telling our story as honestly as possible. Only then can we do justice to the topics we are writing about. Only then can we embody the natural order. Only then can we remember how to be virtuous.

Returning to my reflections on Fisher’s reflections on Klein’s reflections, Fisher argues “Klein has led often the populist ‘feelings’ (perception) of an absolute ‘emergency time’ (seemingly a neurotic relationship to linear time) frame to overall existence.” The all too colonial, reductively linear vision of time that has been pushed upon the world through subjugation to the MegaMachine (Mumford 1967; Mumford 1970) and its C.M. Worldview(s) is thus posited as the cause of this vision of the present moment in history as ‘emergency time’. No doubt the illusions of linear time, of death from the world of linear time as an end to existence and the fear of ceasing to be that rises therein play a role in leading from a vision of the present as ‘emergency time’ into pathology, but I happen to share Klein’s vision of the contemporary moment as ‘emergency time’ and think we can recognize the emergency and necessity of acting in a decisive manner that sheds the emotionally sterile visions of proper discourse, writing, educational praxis, etc. without falling into pathology.

In marginalized communities around the world it is and has long been emergency time. Children are starving to death, are being trafficked by western billionaires to sate their perverse, domineering, pedophilic desires, are being shot on a daily basis, are shooting people on a daily basis. Our species may be on the edge of extinction, but for the untold number of species that have already gone extinct we have long been living in emergency time. My point is simply that there is a great danger in denying the reality of the present moment as ‘emergency time’. I often hear arguments about how the sickly perversities of the MegaMachine’s colonization of the Earth are part of a natural step in earth’s evolutionary journey, and I worry that viewing the present as anything but an emergency is only possible when we view the history of the MegaMachine as evolutionary. Take, as a counter vision, the words of Marcus Waters:

“As a First Nation Aboriginal Australian I consider agriculture not the beginning of civilization but instead the beginning of the end of civilization...” (Waters 2017)

If we view the history of western colonialism and its antecedents like Roman Christianity’s conquest and colonization of Europe as a natural part of history, then it becomes possible to see the present moment as something less than emergency time, but if we view this history as the progression of a devolutionary sickness (hierarchical consciousness) and we view this moment as the last chance (in this iteration of the emergence of self-aware Earth consciousness [Reclus 1905; Cajete 2000]) I think it becomes hard to view the present moments as anything other than emergency time. It is only when we deny that we are in emergency time that stale old liberal-democratic arguments about gradual generational change through ‘civil’ discourse (i.e. discourse in which the heart has been subjugated to Reason) can persist.

Real is not the Absence of Change[3] 

“…Do not ask who I am and do not ask me to remain the same: leave it to our bureaucrats and our police to see that our papers are in order. At least spare us their morality when we write.” (Foucault 1972, p. 17)  

We can always die and be reborn.
Don't let anyone convince you that you’re not free.

The way that we look is one thing,

but the paths that we’ve walked are what make us sing.
Its not that there are things we can’t teach about,
but that we must teach about things from the perspective of our relationships therein.
We relate to these lands.
We can always teach about that relationship.
We have a responsibility to do so.

The flesh need not die for us to be reborn.
We do it everyday.
We are our relationships.
We can assign readings that arise from this landscape.

We can talk about how our new relationships inflect the way that we read the things we have been reading for years.
We can talk about how our new relationships have transformed the way that we think about the things we have written. We can honestly relate to readings, new and old—authentically, the good the bad and the ugly.

Generational change isn’t linear. It’s not unidirectional. The younger generation may bring new insights, but these insights are for not if the older generation is too stagnant to reflect the change in relational ontology that arises from these new relationships. It is reflection of the insights of younger generations by the older generations that gives force to the generational change.

We need you.
Not dead and gone, but open to the death and rebirth that occurs every day through formation of new relationships.
We are our relationships.

We do not have a discrete intrinsic ontology, let alone one derived from our physical identity. We are our relationships. Every time we form a new one our subjectivity dies and is reborn. We need you. Not dead and gone. We need you here. Reflecting the new state of being that arises from your relationship to the generational change. Without you the generational change lacks force. The web derives its integrity from all the points of relationship between the different strands. Without you the web would collapse.

We need you.
We love you.
And we sure don't want you dead and gone.

We are one, nə́c̓aʔmat ct.

Returning to my wandering path through this house of mirrors, the reality of ‘emergency time’ in our present moments of linear time does not have to be rendered as pathological by reduction of reality to passing time and physical space. We can instead balance the ‘emergency time’ that rises from viewing the present situation through the lens of linear time with the ‘nonemergency time’ that rises from viewing the present (or indeed any) situation in terms of the Eternal and Cyclical time. When we understand time as a relationship between the Eternal, the Cyclical and the Linear we remember that this is not our last chance, and that even if we fail we will have nothing-infinite ‘other chances’ along the many timelines of the 5th dimension (where all the moments of 4th dimensional time exist as a single moment [Nicole 1998]). We can balance the realities of the emergency we face in linear time, the emergency of the potential for/ fear of ceasing to be, with the realities of cyclical time and eternity (wherein there is in some sense no potential for or thus fear of ceasing to be). We can transition from fear to fearlessness and thus transcend pathological visions of emergency time.


[1] Artificial-Domineering Worldview(s) (A.D. Worldview[s]) assume that the order of (human) nature is ‘evil’ and that virtue/justice are thus dependent upon punishment and fear of punishment. One of the central streams of ontological continuity that draw A.D. Worldview(s) into coherence is the hierarchical ontology of dualism that assumes attainment (of virtue, of ‘serious knowledge’, etc. depends upon domination of the heart (desire/emotion) by the mind (Reason). C.M. Worldview(s) synthesize the hierarchical, domineering dogmas of A.D. Worldview(s) with reduction of reality to passing time and physical space.

[2] Jesus argued that we could have virtue/justice through love rather than punishment and fear of punishment. Jesus handed on the tradition to a woman, Mary Magdalene, in an attempt to destroy the patriarchy through wedding the polarities of heaven and hell… Peter, a patriarchal butthole, was jealous that a woman had been the confidant with whom Jesus shared his deepest mysteries, and the Church of Peter very clearly followed in Peter’s patriarchal footsteps in reducing Mary to a prostitute and defining love in terms of punishment/ fear of punishment so as to negate the ministry of Christ.

[3] Chronixx.

Read more…

Like it or not, in the last few months especially, Extinction Rebellion movement on climate crisis (e.g., CO2 levels) is at the forefront and dominating media-attention re: environmentalism. One can debate the value of this, e.g., as Charles  Eisenstein and others have (see previous blog). Most important to me is the way Extinction Rebellion leaders (planners) have staged this movement upon the uses of fear, terror, panic, and what is an "emergency" beyond which they are willing to accept without their dramatic actions on the streets. We as citizens and leaders of all stripes need to pay serious heed to what their fearological strategies are, because they are decidedly (have already decided) how best to define, make meaning of, and create fear and anxiety amongst the people of the globe, but especially in the UK where the movement started and is strongest. 

Fearologics is a fearanalytical term I coined recently to assess the way anyone, or any group, cohesively and systematically induces a particular relationship to fear without providing alternative constructions but rather focuses on only one way (which, implicitly, in their view, is the right way--the one and only way)--and they put all their efforts into this dominating dicourse formation on fear and how to handle (manage it). I would question such a fearological domination (ideology) by anyone and any group and stand up to resist such domination, as I trust more and more people will do so. 

Note the fearological part of my analysis of environmentalism, as one example (including Extinction Rebellion as a most recent formation), is what is under the covers of the overt and dramatic actions and rhetoric of "activism" (of green politics). It is what we curriculum theorists call "hidden curriculum" (e.g., ideology behind the surfaces of what is being communicated and taught  of what looks benign and 'good'). I won't go into the critical theories behind the uses of hidden curriculum and the propaganda that goes with it that undermines truly educative praxis. Unfortunately, so far, Extinction Rebellion leaders have gone on full blast with their new strategy and fearologics that they have some how decided is the best and only way to manage fear and anxiety re: climate change/crisis. Environmentalists, like just about any activism I have studied for three decades off and on does the same thing, and do not disclose a rationale or make overt their agenda for using fear and promoting fear management--and of which I strongly am against such one sidedness in its uses as a process to bring about change. For many critics, "fearmongering" is not acceptable to the degree which it is being indulged in by all kinds of causes, Left or Right or Center or within activism in general-- but not only activists do this, most every form of institution and leadership does this without rationale of any critical depth and reflection. I thus assert there is more hidden curriculum (propaganda) than there is educative practices and due attention to the negative impacts on learning, on freedom of thought, and on the right of the people to have "freedom from fear" (as the 1948 UN Declaration of Human Rights recommends to all the world). 

One will have to take time to organize the critique in my mind regarding the fearanalysis of movements like Extinction Rebellion, but already there is one good example in thier promo (propoganda) videos they produce coming out of London (I'm presuming). I have watched two of these promotional videos where they are usually "apologizing" to the people that they have to be so disruptive in their so-called "non-violence" direct action because they realize it pisses a lot of people off like the average citizens trying to go about their lives. Again, my fearological analysis is not about that direct action, maybe that is definitely needed for a lot of good reasons, my great concern is the hidden curriculum they use to shore up and glue-together their motivational psychological approach to fear management/education. The one example I'll use here comes through to show Extinction Rebellion's primary fearologic (and its great weakness as good fear education): 

See two images stills I took from these promo videos of Extinction Rebellion


3660043473?profile=RESIZE_710xSo, the pattern of communication tactic here in these two videos has one section that includes a "man" identified rather obvious by physical image and voice. These two men speak a scripted text, acting as if it is their authentic voice, but obviously it is scripted and play acted. Sure, each individual may feel scared but we don't really know when I see the same script each is repeating and performing and the fact they have chosen "males" to act this out is a part of their fearlogics that it is okay men can share they are afraid. Fine. My critique mostly then would come, as part of a fearanalysis, that they offer nothing about "fearlessness" -- as in when fear appears so then does fearlessness or some higher virtue as Four Arrows teaches and so on. No. The fear management system here is flatland. It just says, men are scared (and people are scared)--and, because of this we are "just like you" -- which is a big generalizing jump of communication and imposition because it doesn't let us each make up our mind and feel our feelings, and this imagery and text imposes upon us... and tries to get us to buy into their "I'm scared" or "We're scared" collectivism. This is the danger of this monocultural ideological messaging very typical of propaganda in general. It then leaves the justification for virtually any thing open as action and as the way to manage the fear-- that is, by joining Extinction Rebellion, joining direct action, strikes and disruption of society the way they do it and so on. Again, I'm not critiquing the particular events of strategy I am critiquing the hidden curriculum of how "best" (implicitly) to manage fear and anxiety and terror and panic-- by following their way.

Why don't these men after they say in these videos they are "scared" that they are then moving towards fearlessness... using some approach that is based on real theory about fear and fearlessness, or fearism philosophy, etc.? Truly they [e.g., Extinction Rebellion leaders, makers of these promo videos) have not done their homework on fear and its management. That's not their interest. They want to use fear to justify their behaviors, values, etc. That's the big error of their hidden curriculum, it is a mis-information on one of the most potent forces in the human universe--fear. 

So fearologics of Extinction Rebellion can begin to be critically analyzed here... from this kind of scripted imagery, text, and repetition of theme and approach. Unfortunately, it leaves nothing more for viewers, it drops us off... and I really challenge that that is really useful when the crisis situation is going the way it is. We have to be much more intelligent  (e.g., re: Defense Intelligence) in truly helping people manage (and transform) emotions of this powerful kind... truly, these movements have not thought deeply enough about this 'soft' side of the problem of eco-anxiety or whatever you want to label it. Again, I and others are writing more and more but surely these bits like this blog, are far behind and more research and critiques need to be published. I offer only the barest bit of a fearological analysis here. More to come. Let's talk about it. 


Thanks to my daughter for a new link: I just heard a great talk (interview) with Ronan Harrington of Extinction Rebellion as one of its UK political strategists who supports the movement for sure but also raises questions (and makes videos) re: (in his words) "shadows of the Left that make up Extinction Rebellion" [a point I have long made since I first watched how ER had a political agenda below its enviromental agenda of which moves into rigid ideologies of polarization, even though many in ER leadership talk of having "nonviolent" and non-polarizing (r)evolution]-- go to

 ALSO a really good critique of the "hidden curriculum" (i.e., politics) denied by the XR folks (leaders) is brought out in a critique by Erica X. Eisen (2019) in an article in Current Affairs. We have to look closely at the politics behind the apolitics (slogandia) of XR, e.g., their "Beyond Politics" ideation and campaign. Eisen makes several good challenges, while still positively in support of XR. Go to:

ALSO just recently climate scientists themselves have come out and critiqued Rupert Read (Extinction Rebellion) leader who is scaring kids unnecessarily and worse, he's doing so with unjustifiable (biased) interpretations of he climate science data

ALSO, I just made a video on "Fearlessness Love" which adds to my critique of Extinction Rebellion

Yes, things are getting 'messy' around the Extinction Rebellion movement (tactics, and philosophy) etc. really quickly, and I picked up on these potential problems way back several months ago as red flags were existent in my study of what they were saying and doing. Which is not to castigate or demean what they are doing. 


Read more…


Charles Eisenstein - on ECO-rhetoric (ideology) and fear [1]

"I am afraid that, in adopting climate as their keystone narrative, environmentalists have made a bargain with the Devil.... The premises of the [environmental] conversation shifted away from love of nature and toward fear of our survival [fear of Nature]." - C. Eisenstein (2018, p. 131) [2]

When we confront the environmental and ecological issues of the day, we are also confronted with an overwhelming (if not distracting) rhetoric (ideology) of the dominant climate crisis narrative. I and others are challenging the implications of this narrative, even though we don't deny it is important. The question we have is how important is it? So, I'll introduce you to one of the critics, an environmentalist himself--and specifically I suggest his recent video "Am I a Climate Alarmist or a Climate Denier?" which lays out a lot of important issues, and ends in the video with a really good challenge to "fear" vs. "love" as the motivational source which will be most effective to bring to our grand environmental problems in the next decades. Unfortunately, he says nothing about fearlessness and/or fearism etc. in offering solutions. Anyways, I commented (see below) on his Youtube video channel the following: 

As I listen to this talk (thank you Charles) a second time, his argument (biggest question/concern) boils down to questioning the primary tactic (not only one) of the Environmental Movement in the last 60+ years--that is, should environmentalists be utilizing (without questioning, without self-reflective critique and analysis) Fear Appeal over Love Appeal--in order to get people's attention and make them change (i.e., "wake up")? He says this in the last minute specifically of the video and to say this is most important is truly I believe exactly that. My own work of 3 decades has been on critique of societies in the modern era running aground because of a fear-based orientation to everything--our W. dominant worldview is fear-based and as much as ECO environmental critiques of that dominant worldview exist and are fantastic they unfortunately in practice often use the same rhetorical tactical fear-based approach (i.e., compare the effectiveness of fear-appeal advertising and propaganda over the centuries). I have written a few recent articles readers (and Charles) may find useful to this problematic of "eco-propaganda" (even with the best intentions). I too am an environmentalist (since my late teens, and I'm now 67 years old)--and ECO thought and environmentalism is still far behind in understanding the Fear Problem at the basis of why the world is going down today. See free pdf publications of mine: "The 'Fear' Matrix Revisited" and "Fearologics: Eco-Fear Protestations of Climate Crisis Activism Need Critique." I look forward to talking with others about this r.michaelfisher52 [at]


ALSO, see my series of two videos on The Greta Effect which look at similar dilemmas that Eisenstein is pointing to, albeit, he doesn't name names like I do. And see alternative views of young Swede's (other than Greta Thunberg, for e.g.) who are sick n' tired of the "prophet of panic" and "climate cults" from Leftists and their continued pc binary thinking

Equally, a great short talk on becoming a critical level-headed "climate thinker" (not propagandist) see Alex Epstein's work:

I like what wise elder and death-grief expert Stephen Jenkinson said recently: 

"There are people walking up my path, one-third my age. Their hands are full," spiritual activist and author Stephen Jenkinson told The Vancouver Observer a recent fundraiser for Wakan Tankaa film about environmental elders engaging youth on climate change. "One hand is full of a blistering hatred of anybody my age—the other is full of despair, something I’ve come to call principled anxiety...They say to me, ‘have you got anything?’"

ALSO, on the back cover of Eisenstein's new book and critique see Climate: A New Story (2018):

"Flipping the script on climate change, Eisenstein makes a case for a wholesale reimagining of the framing, tactics, and goals we employ in our journey to heal from ecological destruction. With research and insight, Charles Eisenstein details how the quantification [statistic obsession] of the natural world leads to a lack of [empathetic] integration and [reinforces] our 'fight' [and 'flight'] [fear-based] mentality." 

This latter point of exacerbating a battle of who's facts are right, re: climate change activists vs. the deniers, is fear-based in structuration, which is something I also have seen for many decades when it comes to making cases to 'save the environment' (or the world). The passions of fight-flight, our primal brain reflexes on survival get triggered and grow and out race the higher cognitive functions of which are needed to look at the situation and problems we have to face more collaboratively. Digitial media and social networks in the past decade have exacerbated fight-flight divisiveness on top of the quantification battles and in the end the subtleties of really listening and connecting to our hearts, souls, and our holistic nature of perception are diminished. David Abrams, cultural ecologist, geophilosopher, and author of Becoming Animal and The Spell of the Sensuous endorses Eisenstein's critique calling Eisenstein's latest book "a blast of sanity!... he writes from within an uncannily woke worldview... that discerns and feels into the complex entanglement of our lives.... This book is visionary and prophetic...". 

I think with Eisenstein's work here we have the possibility of moving from fear to fearlessness in the entire eco-problematique. I still am in the early stages of analyzing Eisenstein's work and especially from a fearological lens. So the "New Story" he speaks to is basically, as his book (back cover) says: 

"This refocusing away from impending catastrophe [as primary fear-based motivator to care for Nature] and our inevitable doom cultivates meaningful emotional and psychological connections [love] and provides real, actionable steps to caring for the earth. Freeing ourselves from a war mentality and seeing the bigger picture...".

The book (according to Brock Doman, Water Institute Director) is "A clarion call to reconnect through love with our living earth... to collectively move past divisive reductionism [fear-based patterning], betwixt false Prophets of doom and false prophets of denial, towards a revitalization of reverential relations." 


 1. When Eisenstein refers to "fear" problem in the ECO movement and especially the current climate crisis debates, he is really referring to the environmentalists (and Leftists, especially) getting caught up on an hyper-inflated use of the "precautionary principle" as the primary tactic informing (a fear-based) policy making process as well as using this principle to justify they can do and say anything and be "right" because of it. A good book critiquing the hyper-inflation of the precautionary principle" see "Law of Fear"(by Sunstein)

2. This shift is super important to recognize and analyze (see Note 1 also)--it is part of an emergency paradigm regarding time and risk--and the fear of failure at an unprecedented scale--thus, it is a way to motivate people and institutions to change by 'force' of fear rather than love--which is the basic foundational strategy of what is called "negative" politics/environmentalism relative and in contrast to "positive" politics/environmentalism. 



Read more…


Fearlessness is complex enough. Add "fearlessnessnizing" and you get an even more intricate complication. I believe this is absolutely necessary to work our way in and through the nightmarish days we live, and the worse to come as a global reality of crises and tragedies of immense proportions will rain down. We are already there... what we do about it all is another thing and fearlessness and fearlessnessizing everything is really important, so I say and... so says the fearlessness theorizing that has come to me in the decades and most recently in the last two years or less. I introduce you to the currrent writing I have done on fearlessnessizing as a resource.

"Fearlessnessizing" - was budding, preconsciously and intuitively as I wrote the book on Four Arrows' life and work [1], and especially by the end of that book I began writing on it indirectly as Four Arrows and I were invited into another project of co-writing a chapter [2] for the SAGE International Handbook of Critical Pedagogy. I had been spending a lot of time thinking and reading about "Indigenizing" (especially via Four Arrows' perspective on this revitalizing healing transformative concept) but did not include "Fearlessnessizing" in the book on him but did bring it in somewhat alongside Indigenizing to align both with Four Arrows' thought and the burgeoning field (perspective) of Indigenous revitalization across the globe.

What would it mean to (re-)Indigenize modern societies? And, for me, that came to be: What would it mean to (re-)Fearlessnessize modern societies? It was an analogy I found very useful but have not at all developed in detail yet. 

"Fearlessnessizing" however, has continued to stay a live with me since 2017 early intuitions and then with the writing of articles with Four Arrows in 2018 forward. In the recent issue (Vol. 1(2)) of the International Journal of Fear Studies, I gave it a simple definition and officially recorded it as part of a "New Fear Vocabulary" [Fisher et al., 2019, p. 13] : 

fearlessnessizing[coined by RMF] the process of deconstructing fear-based realities and structures and replacing them with fearlessness-based ones; analogous to indigenizing [3]

See also some writing on this concept in a recent technical paper on "fearlessness psychology" I am developing (Fisher, 2019) [4]

So, that definition, preliminary as it is, has a long history that goes back to the prophetic visionary experience I had with Catherine in the birthing of the In Search of Fearlessness (ISOF) Project (1989), a project (spiritual, philosophical and political) that was meant to counter the dominating hegemony of the Fear Project [5]. In a sense, that very counter-hegemonic 'turn' I was introducing formally to the planetary conciousness was itself a fearlessnessizing of everything. It's hard to even imagine that. The fear-based paradigm was to become eventually a fearlessness paradigm [6] and so on. I was on this grand project to re-make and re-label the world--so to speak. I know that sounds all rather grandiose. And, so is Indigenizing the world. 

Besides the ISOF Project and the Indigenizing project, there was a prior influence in my educational (re-)evolution tracing back to the Critical Tradition coming out of (mainly) Europe with the Critical Theory [Frankfurt] School and with many parallels the Liberation Theology (South American) resistance movements, of which the latter produce a very powerful line of Critical Pedagogy of which Paulo Freire made popular around the world and still ongoing. The key term I related to in Freire's writings was conscientization as a form of describing liberation process/work and its deconstruction and reconstruction of oppression. So, in that sense, I was attracted to how liberation (conscientization) was a type of fearlessnessizing as well, even though I did not call it that in the late 1970s when I studied that tradition in my education degree. Conscientizing, indigenizing, Fearlessnessizing all made a lot of sense to me. In 2017 I wrote a short piece on the FM ning [7] mentioning my interest to re-vise Freirean conscientization to Jacobsian conscientization (a la Four Arrows)--of which this was elaborated in the Fisher & Four Arrows, in press) article about to appear in the SAGE critical pedagogy handbook mentioned above. 



1. Fisher, R. M. (2018). Fearless engagement of Four Arrows: The true story of an Indigenous-based social transformer. NY: Peter Lang.

2. Fisher, R. M., and Four Arrows (Jacobs, D. T.) (in press). Indigenizing conscientization and critical pedagogy: Nature, Spirit and Fearlessness as foundational concepts. In S. Steinberg & B. Down (Eds.), Sage Handbook of Critical Pedagogies (Vol.1) (pp.   ). Thousand Oaks, CA: Sage.

3. Fisher, R. M. et al. (2019). New Fear vocabulary. International Journal of Fear Studies, 1(2), 10-14.

4. Fisher, R. M. (2019). Fearlessness psychology: An introduction. Technical Paper No. 79. Calgary, AB: In Search of Fearlessness Research Institute.

5. See for e.g., Fisher, R. M. (2018). The Fearlessness Movement: Meta-context exposed! Technical Paper No. 72. Calgary, AB: In Search of Fearlessness Research Institute.

6. See for e.g., Fisher, R. M. (2013). Fearlessness paradigm meets Bracha Ettinger's matrixial theory. Technical Paper No. 46. Carbondale, IL: In Search of Fearlessness Research Institute; Fisher, R.M. (2006). Integral fearlessness paradigm. Technical Paper No. 20. Vancouver, BC: In Search of Fearlessness Research Institute; Fisher, R.M. (1995). An introduction to an epistemology of 'fear'; A fearlessness paradigm. Technical Paper No. 2. Calgary, AB: In Search of Fearlessness Research Institute. 

7. See my (2017) photo; and, also see my (2015) 'mapping' (photo) of critical pedagogies and locating Jacobsian critical pedagogy and conscientization as an Indigenous addition to the traditions of critical pedagogies




Read more…

New Podcast Interview: Sotiris M. and RMF

The following 1 hr interview podcast hosted by Sotiris Makrygiannis takes listeners through a philosophical tour of R. Michael Fisher's work on fear, fearism, fearlessness.

Abstract: A casual discussion around the philosophy and epistemology of Fearism. Together with M. Fisher we covered his multiple books, ways to promote books and also a philosophical branch that is inspired by the Zen and the art of motorcycle maintenance. Hope you enjoy a friendly chat turned into a podcast.  - S.M.

Read more…

How I Understand The Political Sphere


I think one of the better teaching videos, with giving my background on how I make meaning of politics distinct from the political sphere is "The Great Citizen: Future Process Politics & Learning" from several months ago. I talk about my reasons for studying 'stars' like Michael Moore, Jordan Peterson, Marianne Williamson as a few popular culture examples. This seems to be my new research and writing--with my latest book manuscript currently under review as a study of the 2020 Democratic hopeful Marianne Williamson--a 'great citizen' in my mind and a teacher who can guide many to becoming such. And, yes, I am critical too. 

Read more…

US President Hopeful Tells It Like It Is


Climate crisis as part of an amoral economic system is part of Marianne Williamson's presidential campaign to tell the American people the whole truth and nothing but the truth. The question is, will the people be able to handle the truth? Fear can play it's own game of denial and forget, suppression and repression, and unfortunately I predict more and more people will carry on as 'business as usual.' Meanwhile, things will only get worse--and, deep below the surface of suppression and repression--eventually, more and more people will be overcome by the unconscious and collective fear/terror that's inevitable. Williamson teaches Love over Fear, Love as the solution to Fear-- and, so, you'd think perhaps a lot more people would 'rise up' and join her Revolution to transform America and the future. She will not be able to do it alone. 

See my series of two videos on Williamson ...

Read more…



This book published by Bloomsbury Continuum (2018), is by Dr. Frank Furedi, emeritus professor of sociology in the UK. He is one of the leading thinkers and writers on the "culture of fear" phenomenon and I highly recommend this book (and his many others). It raises very important questions as to what kind of society we want to live in and how we can change the direction we are currently proceeding. Here's a small excerpt from the first few pages of the book: 




I first contacted Frank Furedi by correspondence in 1997 after his first book on this topic and he was gracious to send me some scanned pages of the book so I could study it and it had a strong influence on how I think about fear overall. He's recently taken up my offer to dialogue with him on fear later this year for a possible article we'll co-write for the International Journal of Fear Studies (Issue 3, in early 2020). 

Read more…

ideaXme Radio Show

Ira Pastor, ideaXme longevity and aging Ambassador and founder of Bioquark, interviews Ósìnàkáchì Ákùmà Kálù, the founder and Chairman of the Transdisciplinary Agora for Future Discussions.

Ira Pastor Comments:

Today we are going to take a little journey across the Atlantic Ocean from where I am located here in Philadelphia, Pennsylvania, USA, to the continent of Africa.

Africa is the world's second largest and second most-populous continent, with 54 countries, covering around 12 million square miles with 1.2 billion people.

Africa has a little over a $2 trillion Nominal GDP and its export portfolio remains predominantly based on raw materials focused on energy, mining, and agriculture.

Little known on the health front, throughout the 20th century, Africa was the source of many "bio"-products and technologies responsible for the growth of the modern pharmaceutical industry as we know it today, from various natural product and ethnobotanical derived pharmaceutical sources, to the origin of the world’s first pregnancy test.

Continuing this theme, we see a lot of novel activities going on in the 21st century in Africa from the world’s first 3D printed inner ear transplant, which occurred in South Africa earlier this year, to the testing of various Ebola antibody products, as well as novel malaria diagnostics development.

However, despite decades of efforts in the areas of both of technology transfer and indigenous innovation (in biotech, as well as man other areas), as well as being a continent paradoxically bustling with an abundance of potential and natural resources, Africa still is often portrayed in the media as a “left behind” continent.

So, today on the show we will be speaking with Ósìnàkáchì Ákùmà Kálù, the founder and Chairman of Transdisciplinary Agora for Future Discussions (TAFFDs), which will be holding its revolutionary International Conference of Techno-Scientific Awareness in Solving 21st Century Problems next month in Kigali, Rwanda, from the 7th-11th of October 2019.

The conference will be taking place at the University of Rwanda, bringing together world renowned industry experts, inventors, policymakers, scholars, futurists and transhumanists, all converging to brainstorm, exhibit innovations, exchange ideas, and provide solutions for a new direction of a technological future for Africa.

Ósìnàkáchì is a strategic planner, team builder, visionary, inspirational speaker and a humanitarian, with degrees in Business Administration (Nigeria), Philosophy (Italy), and Fearism (Nepal).

He's the author of 2 books: Conquering The Beast Fear: A philosophical Cum Psychological Approach and The First Stage of the Fearologist.

On this show Ósìnàkáchì talks about:

His background, where he grew up, and how he became interested in business, philosophy, and fearology. How he became interested in mobilizing the global forces of technology and transhumanism in Africa.

The "hot spots" for technology development today in Africa.

The indigenous property issues related to technology in Africa. We’ll hear about the role of Fearology in Ósìnàkáchì’s life.

We’ll learn about the upcoming TAFFDs conference.

Finally, he tells us who he would like to meet and why!

ideaXme is a global podcast, mentor programme and creator series. Mission: Move the human story forward!™ ideaXme Ltd.

Read more…

I'd like you to meet Debbie L. Kasman, an integral educator in Canada, someone I have just done a long dialogue with on fear in education. She is also taking on the writing of a book (with me) on my work making it more accessible to the populus, to school teachers, parents, etc. Check out the dialogue FearTalk 6

This is 6th in the series FearTalks originated by fearologist Dr. R. M. Fisher. He invites Kasman to discuss fear and education, especially in the light of recent terrorism, mass murders and schooling communities reacting to it, including now the marketing of bullet-proof kid's backpacks. They discuss how fear is the opportunity (door) to fearlessness on the way to Love. A good video for school superintendents, policy makers, teachers, principals, parents etc. We talk about philosopher-theorist Ken Wilber in this video and the AQAL and Integral perspective, so for more on this see my video: Debbie's Bio & Website (for more info.): Debbie L. Kasman, a Canadian educator interested in transformative, holistic and integral education, is the author of: “LOTUS OF THE HEART: RESHAPING THE HUMAN AND COLLECTIVE SOUL”--a former principal, acting interim superintendent, and student achievement officer at the Ministry of Education in Ontario with a career spanning over 28 years in Ontario. Debbie recently trained with Ken Wilber – a scholar of the Integral stage of human development. Wilber also taught and influenced Marianne Williamson, Deepak Chopra, Bill Clinton, and John Mackey. Debbie has lots to say about the need to transform education. She also writes about female leadership, equity and spirituality. The New-York Times Bestselling author, Daniel H. Pink, placed Debbie’s blog on his Reader Recommended List in December 2016. Four Arrows (aka Dr. Don T. Jacobs), Indigenous educator, is also referred to in this talk: See Fisher's book "Fearless Engagement of Four Arrows: The true story of an Indigenous-based Social Transformer" (Peter Lang, 2018).

See FearTalk 7 as well...


ALSO, as an aside and complementary article on culture of fear and the role it plays in Education (especially, regarding higher education and the loss of intellectual inquiry) see Frank Furedi's article "he Campus Culture of Fear" --here's an excerpt from the article on the Internet: 

A climate of fear is inhospitable to the cultivation of academic relationships and the pursuit of intellectual inquiry. Take the growing stigma attached to the term “controversial speaker.” Once, controversy was seen as essential to the workings of an academic community; nowadays, many university administrators fear controversy to the point that they have designed policies to marginalize or ban provocative speakers altogether, as the title of a Xavier University publication—Controversial Speakers and Events: Strategies for Risk Management—demonstrates.

Arguably, the most regrettable feature of the campus culture of fear is the toll that it takes on human relations. People censor themselves vigilantly. Like other academics, I have been warned that it’s unsafe to shut my office door when I talk to a student. And as relations between academics and students become less spontaneous and more formal, the ancient role of mentor or interlocutor gives way to that of service provider or bureaucrat. The psychic distancing of members of the academic community from one another is the unacceptable price we pay for our obsession with campus “safety.”

Read more…

Hi All. I am announcing here a project spurred by Osinakachi A. Kalu in Africa and colleagues, where they are putting on "The International Conference of Techno-Scientific Awareness 2019." It is a conference intended to bring the the best futurist thinkers, across disciplines, to bring a renewed infusion into Africa especially, but also could be other countries who are falling behind in innovation especially in techno-scientific education and advances. 

I am speaking online at this conference (see my bio. and topic: "God is Dead, Psychology is Dead, Fear is Dead: A Global Worldview Critical Analysis". 

Check it out...

For a Newsletter to keep up on this initiative here are further information and contacts: 

TAFFDs Site 
Read more…


Dr. Christopher Bollas, psychoanalyst-theorist

In 2016 the internationally renowned British (and American) psychoanalyst Christopher Bollas (one of my fav. of this school of psychology) has given an excellent lecture on "Mental Pain" and offers his decades of clinical experience, his creative original thought, and what I see as a profound wisdom of understanding the relationship of the self, to the mind, to the society (and history and politics). Go to:


Read more…



I am inviting any new students out there to apply for The Fearology Institute Course TFI-118 "Expanding the Fear Imaginary". If you want to learn more about TFI just enter "The Fearology Institute" into the search box on the front (upper right) of the FM ning home page and you'll get several articles I have written about it. 

Since a year ago opening, I have had five students attempt to do the course TFI-118 as a start to their program but for various reasons only 1 student has followed through and is soon to graduate from that course. It is an online program and thus people have to make priorities and be disciplined to make it through the course. I look forward to new students in the 2019-20 season. Email me for more information: r.michaelfisher52 [at] gmail [dot] com

For an Introduction (video) to TFI:

For an updated TFI Program Brochure of full details: 

Contact: thefearologyinstitute [at] gmail [dot] com


Read more…


"I'm very grim, and down and out," says Emeritus professor Cornel West in a recent interview. He was responding to Anderson Cooper's (CNN host) about the current Trump rally in the US and people chanting to "send her home" referring to a Congress Woman (of color). Indeed, West has long been a Left intellectual and anti-racist advocate and scholar and he is no doubt reflecting a mood many are feeling in the USA and a lot of the world that has strong racist-right-wing elements rising to power these days. 

Why doesn't Cornel West, this great liberation (populist, intellectual) leader of our times talk about "fearlessness"? [1]

Of course, relevant to the Fearlessness Movement, I ask myself if Cornel West is a proponent of "fearlessness" in his philosophy, his Christianity, his radical left Black activism? And, upon my preliminary searching I found, just like in his recent talk with Cooper, he barely mentions fear itself and when he does he usually is talking about angst and nihilism (as loss of hope and growth of meaninglessness) as a collective dis-ease in American society. Fear as a term is never usually mentioned more than 5 times in any of West's many books, and best sellers. I wonder why? And, in his recent talk with Cooper he will admit he is "down and out" in psychic temperament in relation to the rise of White Supremacism ideology in his country (again). He's old and tired, but he's not without a bit of spirit to fight. So, next after his grim response he says to Cooper and the audience that (paraphrasing) 'we must in this time especially have moral fortitude and courage' and that's what he and all the down-trodden people have always had when they are oppressed and the fight will continue until they find their victory and justice, no matter what happens in the meantime. 

"Moral courage" is the fav phrase in West's discourses, which has a long tradition (e.g., black liberation theology) in the justice movements of history. I see this as a particular fear management system (FMS-5 with some FMS-6)--and, it is basically modernist. It is about the individual (and society) under oppression fighting back and not letting fear of oppressors, nor internalized fear destroy you and your integrity and your will to keep fighting back, even if the odds are tremendously against you gaining much in the bigger political world. "Hope" is also his fav concept to accompany "moral courage." This is the basis of ethical philosophy behind West's popularity and stardom. He attracts great followings of people from the Left especially, and I'm noticing a lot of young men are really admiring West's character and intellectual prowess--and, see him as a hero in the nightmares of the times of post-truth bullshit that is invading most all of America day to day. The young men are scared as I see it, and rightfully so, and they are looking for leaders who speak to them and impress them as having the 'best' analysis. And, true, West is "brilliant" and "warm" and "sharp" at the mouth. He's very hip too! 

But my critique is that "moral courage" is not sufficient to deal with Fear's Empire, the 'Fear' Matrix of which America and the rest of the world is being swallowed up and coded into moment by moment. Moral courage, hope, and love, as the prophetic voice has always offered since ancient times, right up to the present modernist values and virtues of a Christian like West, are helpful, but not enough; from a fearlessness meta-psychological perspective, that is [2]. Listen to West (from his best selling book Race Matters (1993/2017):

"Being a hope is being in motion, on the move with body on the line, mind set on freedom, soul full of courage, and heart shot through with love. Being hope is foraging moral and spiritual fortitude.... being willing to live and die for the empowerment of the wretched [oppressed] of the earth." (p. xxiv) [3].

For three decades, I have advocated and argued, that if one trully penetrates into the nature and role of fear, across the spheres of Natural, Cultural and Spiritual realities, from a critical holistic-integral perspective--then, fearlessness will be understood like never before too. This new understanding of fear and fearlessness repositions many things from a moral and ethical and philosophical perspective--and, one major outcome is that when operating from Fearlessness there is no need to constantly boost "hope" and "love" and "empowerment" as does the modernist approach to activism and liberation. I am not dissing these modernist and even premodernist traditions of liberation, I am merely claiming they are largely out-dated and need a serious upgrade. And, that critique, no matter how much I publish and speak about it is still largely ignored by West, and so many of his contemporaries. 

As much as I so respect Cornel West as a leader today, it is disturbing he has not picked up on the great liberation traditions (at a minimum) and thus talked a lot more about fear and fearlessness. As I said, less than 5 pages in any of his books is on "fear" and when he talks about it usually it is rather thin and about "fears" --not seeing that the entire study of fearism-t (at the base of all oppression - ism diseases) requires so much more than moral courage, hope and love. It requires an incredibly systematic study of fear itself (and 'fear', as I argue)--it requires Fearlessness which is a meta-psychology (and philosophy) and methodological re-orientation that directs our gaze and analysis to something much deeper at-cause of our worst human behaviors, individually and collectively. Fear is not a factor, as West makes it out to and as that modernist discourse does as well. Talk about a "culture of fear," a "fear lens" a 'Fear' Matrix, etc., and then we'll realize we are up against an enormous power and complex of external and internal structures in everyday life that keep us "afraid" and, to then, even at times encourage us to thus be "courageous"--but, the latter encouragement actually supports us being more afraid so that we'll develop more courage--it's an ironical productive cycle of 'Fear' as oppression itself. That's not the kind of critical self-reflection you will find amongst the Left (or West) of their very notion of "moral courage" (and hope and love) and how they too are tainted already from the start when one lives in Fear's Empire. Everything is tainted with fear ('fear')--and that's what makes an oppressive society work so well (said, in sarcasm). So, no, I am not big advocate for "courage" alone as a fear management system (discourse) that will get us very far with liberation on the scale and with the depth I am talking and theorizing about. 

Unfortunately, I have learned that people don't want to do the work of discovering Fearlessness in this meta-context I propose and teach about. I am no celebrity, like a West, and likely never will be, but I will live and die attempting to show people we can do better than "moral courage" discourses and actions--even if, I admit, those may be better than nothing--but I will argue, they are going to be 'too little too late' unfortunately. That's a larger conversation, I'm always glad to engage with you all. 


1. I have tried email contacting him and sharing with him my work but to no avail, he typically doesn't respond or engage the work. Only once did I find in several of his books one reference where he used "fearlessness" (per se), and that was in his talking about his appreciation of the "New Black Panther Party.... they have a certain fearlessness like Malcom [X]" (West & Buschendorf, 2014, n.p.). But West doesn't define the term. See West, C., & Buschendorf, C. (2014). Black prophetic fire. Boston, MA: Beacon Press. See also my criticism of American pragmatist philosophy (Fisher, 2015) in general and its domination of American ideas, culture and society, of which I find Cornel West is susceptible to in his discourse (and ideology): Fisher, R. M. (2015). What is the West’s problem with fearlessness? Technical Paper No. 53. Carbondale, IL: In Search of Fearlessness Research Institute.

2. I am currently writing a new book "A Fearlessness Meta-psychology" for the 21st century. See also my Fisher, R. M. (2019). Fearlessness psychology: An introduction. Technical Paper No. 79. Calgary, AB: In Search of Fearlessness Research Institute.  

3. West, C. (2017). Race matters, 25th anniversary. Boston, MA: Beacon Press. 

Read more…



Part of the Fearlessness Movement is educational, involving learning where our knowledge of fear has originated in our culture, and other cultures and times. As a nice short example this teaching video (July 11, 2015) by philosopher Gregory B. Sadler, is well worth a watch

I am myself barely educated on all the various philosophers (even in the W. world)... as to how they may contribute to our current knowledge, awareness, and fear management/education practices. 

Read more…

Author Trio:

B.Maria Kumar, R.Michael Fisher & Desh Subba 

Here’s the book back-cover note:

“So many nations today, large and small, are faced with compelling global and local circumstances, breaking acute crises, and lingering long-term chronic problems that demand leaders and followers to cope as best they can. However, there’s a growing suspicion in most everyone’s minds—from the higher classes to the lower classes, across races, religions, and various differences—where there is a deep feeling that something big needs to change. From real threats and tragic events like violence, crime, wars, global warming, mass extinctions to more specific problems of population densities to health concerns and economic near-collapse, people know that living in fear is not a quality way to live. India is a unique and great nation, with its tragic realities in the past and present, haunting its future. B. Maria Kumar, born and raised and having worked all his career in the streets, knows India well and knows what needs to change. He writes from great intellectual acumen, an understanding of history and mythology, and with vision for a better India. He has invited two colleagues to respond to his analysis of problems and solutions, each of them (Subba, a Nepali philosopher and poet living in Hong Kong, and Fisher, a Canadian philosopher and educator) to respond to his views. This book brings a trifold synthesis of how the nature and role of fear is critical to the shaping and destiny of India. Not enough development theories or thinking have invoked “fear” as a major construct to analyze, as a new way to interpret culture, religion, policies, plans and governance overall across the world. India seems the perfect location to start a new critical and creative consciousness that sets goals that the three authors believe are essential for India to make progress into the twenty-first century. Growing insecurity, uncertainty, mistrust, and corruption that accompany them is no way to build a nation resilient for the major challenges coming. In the face of a daunting task, the authors step-up boldly into the dimension of vision and realities facing a nation. They don’t shy away from saying what needs to be named, for only then will such honesty clear a path of fearlessness forward. This book will serve as a guide for many in India and its allies to rethink the ways they have understood the problems in India’s development.”

Read more…