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Any philosophical inquiry into "fear" (with as diverse of meanings that it has)--has to include a historical and philosophical look at what people (e.g., like Hobbes) have done with the notion of "fear." In modern W. thought/philosophy, Thomas Hobbes (18th century) is a leading figure in this reconstruction. Today, there are a few thinkers, like myself, also involved in deconstructions and reconstructions of "fear." I just found this Abstract of a paper in Russian, that I wish was in English, because it looks fascinating, so I thought I would share the Abstract here (published in 2017 in Journal of Philosophy 21(4), 602-11. 

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Certainly this raises interesting questions, as part of a discourse and set of debates (mostly in social philosophy) as to what is the nature and role of "fear" in human societies and what should it be for optimal and healthy functioning? I think Hobbes, amongst others, was trying to make a more positive association for fear and even for adopting a fear-based positioning in terms of motivational priorities in the ways to construct a so-called rational (modern state)--society. There are lots of problems in my way of thinking about this strategy on his part, and it seems this Russian academic also has his problems with Hobbes. 

In my own Fear Management Systems theory (FMST), I have classified this fear-positivism manouever as 'common' for the last few hundred years, and especially common in the late 20th century into the 21st century. But I have also noted, both its valuable contribution and its potential pathological shadow dimension, based on FMST. Hobbesian thinking is a means of fear management itself--that is, a system of understanding and managing fear--with a particular agenda, in a particular historical and ideological context. Thus, it is not so simple to just say, oh, now we have not just irrational fear (the common view)--but there is a rational fear too. Not so simple, and that move of Hobbes and many others who follow this fear-positivism ideology do not even realize they are using an ideology to construct within, in order to rationalize "fear" and that itself can be very problematic for a lot of reasons, beyond the scope of my short blogpost here. I classify Hobbesian fear-thinking (philosophy) as FMS-4 --based on a spectrum of FMSs (i.e., fear management systems evolved from the beginning of human consciousness, history and before)--whereby, I see the spectrum having 10 identifiable FMSs 0-9. For more on my classification system, you can go to Fisher (2010). 

Reference

Fisher, R. M. (2010). The world's fearlessness teachings: A critical integral approach to fear management/education for the 21st century. Lanham, MD.: University Press of America/Rowman & Littlefield.

Review of book, by R. Michael Fisher, Philosophy of Fearism: A Primer, published by Xlibris, 2022.

Nicola Tenerelli

Università degli Studi Aldo Moro, Bari

www.nicolatenerelli.it

 "The problem is not the fact of dying, but the Fear of Death, that feeling that so disturbs us and prevents us from achieving inner serenity. How to fight it? Epicurus' solution is this: When there is us, there is no death. And vice versa." (Epistle to Meneceus, 124-127)

"We could say that this book is the Manifesto of Fearology." -N. Tenerelli

The philosopher of Samos took refuge in ataraxia, but his answer highlighted his awareness: the real human dilemma is the problem of Fear, which is more important than death.

We can say that if there is phobos, there is no logos; in the presence of Fear, full rationality is lost, so it is impossible to give an ultimate answer.

Answering the question what is Fear? is in itself an exhaustive operation, a philosophical question.

That is why the question what is Fear is among the first questions a human being asks - right after the fateful one: why is there Being and not rather nothingness? -.

The question what is Fear is both theoretical and practical; it represents the meeting point between utilitarian rationality and primordial sentiment. For Severino (1929-2020), philosophy stems from ancestral Fear (thauma): if we could know what Fear is, we could know Being: if we could answer - what is Fear? - philosophy would not exist.

Philosophical thought has always moved on the boundary between the known and the hidden, and it has always sought to erode this seemingly insurmountable limit. Every revealed truth (aletheia) is once again hidden, veiled twice: re-veiled, in effect!

In Heideggerian terms, the gap between what a human knows and what he can never know must be maintained so that Being is preserved: so he does not fall into nihilism - the claim to be able to discover the truth conceals the will to nullify Being -.

Firstly, the question what is Fear is a foundational question because it relates the subject to its deepest interiority.

Secondly, just as importantly, the incommensurability of the question - what is Fear - relaunches philosophy, both because it shows that philosophical thought is indispensable and because it gives meaning to the limited existence of human beings and their desire to improve.

1. Michael Fisher is a thinker who has devoted all his studies expressly to the subject of Fear, author of the essay Philosophy of Fearism. A primer, published by Xlibris; this volume is intended to introduce even non-specialists in the discipline to this field of philosophy that arose - a further merit of Fisher's - outside institutional and academic circles.

The essay is a presentation of the Philosophy of Fearism and its disseminators; R. Michael Fisher, a Canadian, is the most authoritative representative of this philosophical current; other philosophers of Fearism, the Nepalese Desh Subba and the New Yorker Samuel Nathan Gillian Jr. (1939-2016), all of whom were fellow travellers encountered by chance during their decades of study, are mentioned in the essay.We could say that this book is the Manifesto of Fearology. Evidence of this is the subtitle, Primer, which also implies the first coat of paint that is applied to the canvas to prepare it for painting - let us not forget that Fisher is an artist.

 "Glossaries in fearist books are unsystematic, although useful — but, for research purposes there is not yet enough conformity to know exactly what is what in the whole domain of terms and concepts and theories under the umbrella of a philosophy of Fearism. With this caveat in mind, the reader is advised to not become overly concerned about all the technical terms right away and also not to try to change them, without spending a good amount of time studying the philosophy of Fearism. It may take years to really get the feel for what this philosophy is all about." (p. 50)

 We are obviously dealing with a philosophical text, so no one expects an easy read, but Fisher has propped up his essay with a series of twenty-one Frequently Asked Questions to answer what Fearism is and help the reader who wants to approach this study.

Fisher wants to make it clear, above all, that the Philosophy of Fear is not a utilitarian theory and does not intend to offer a recipe that will free people from such a strenuous feeling/research.

Furthermore, the proposed (Fearism) Philosophy of Fear is not a substitute for abstract existentialism because, on the contrary, it originates as a real need of the philosopher.

In the text, some of the necessary prerequisites for approaching the Philosophy of Fear are suggested:

- need to be humble when it is appropriate to learn something 'new' from everyone;

-  need to study current theories in order to understand that this is a social philosophy that requires disciplined enquiry and research-based focus,

- need a maturity beyond one's own selfish needs, and, subsequently, an engagement with the community of other fearists;

- need to know methods/techniques derived from theories that enfold themselves with this philosophy;

- need to take risks and be honest intellectually.

The 'risk' that Fisher speaks of is the one that all intellectuals incur: studying a lot and always feeling dissatisfied; not being considered by a social system that favours telegenic faces and monetisable ideas.

The reader, however, can be assured that the study of Fear can lead every human beyond his/her inner boundaries.

 "Fear is a mystery. It is as vast as the universe... It constitutes an impact on human tendency, action, and activities. Human activities done knowingly and unknowingly are heading towards it... The fearist perspective is a new dimension to look at life and the world... The purpose behind fearism [and fearists’ work] is to conduct continuous research, investigation, and invention in order to make life more comfortable." (quoting Desh Subba in Fisher's Introduction, p. 1)  

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