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"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. 

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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. 

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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.”

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Greta Thunberg (age 16) the Swedish climate activist, reminds me of Arthur Schopenhauer (age 16)-- as I have been reading AS's biographers and his letters and how he wanted to be a philosopher at that age and spoke his critical mind about human society--and the way "bipeds" operated in this world, which he was not impressed with--that was the early 19th century. AS has been criticized severely for being so blunt and honest with how he saw humans carryinng on--causing so much suffering. 

Today, Greta is at least being recognized as being just as blunt, and tough as she told British parliamentarians the very words in the image I created... she is someone who was diagnosed with a disability early in life along the spectrum of Asperger's disorder--and, it is proving to be a very useful psychic tool for her at least to speak out the way the world is and I ask you to read and sit with and meditate upon her words... spoken with virtually no emotion-- and just plain truth... from a young person's point of view. 

My last blog (see my video) was on asking all of us as adults (and youth) to contemplate our "philosophical disability" in confrontation with the existential crises we have created-- and, what is it like for us to hear a young teen like Greta say what she said to government. I find it a stunning moment of truthing--which is hard to put any reference upon in history--really... it is something awakening in the collective (thank you Greta)--and, I wish it hadn't arisen and Greta (and Arthur) never had to suffer with this facing a future that is not a real future-- but one that has been squandered--and, with the Anthropocene before us-- the terror is of an entirely new species. 

Time for fearologists to really take this on... a most poignant problem of our day. 

SEE my first FM blog on Greta

Also, see a good critique respectful of the Greta Effect (as backlash):

Asperger's (neuroatypicality) is a "gift" according to the world expert (clinical psychologist Tony Attwood) on the syndrome (i.e., autism spectrum): 

"I think many of the heroes in life, and many of the greatest scientists and artists actually have [or had] Aspergers.... I think in the future, some of our major problems will be solved by people with Asperger's, whether it be pollution, electricity [alternatives] or whatever it may be, by somebody who thinks outside the box. In Aspergers they say 'What box?'.... our [sustainable and sane] future is based on such individuals.... is Aspergers the next stage of human evolution?" - Tony Atwood (from)

My preliminary study of Arthur Schopenhauer, leads me to think he was on that end of the spectrum of autism, Aspergers... but was undiagnosed, unfortunately, and had to cope with it without understanding what was happening... he made up his own means to understand (and rationalize) why he did not fit in the world. 


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New video

Dr. R. Michael Fisher, fearologist, educator and philosopher, explores existentialist frameworks within a new and exciting imaginary that goes beyond traditional philosophical and existential pursuits--he does that by taking off with a notion of having us all acknowledge "philosophical disability" and he creatively demonstrates what that might mean, how it could be applied--albeit, this is a very preliminary sketch only of this concept--and the way this philosophical work can prepare everyone interested in it for the coming "end times" or more accurately, the coming of major cascading crises that will bring and are bringing already massive suffering and extinctions on the planet. This is a teaching video for the Anthropocene era.

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Anyone who knows my work on "fearanalysis" over the decades, knows that it is my own adaptation of several psychoanalysts' works, theories, etc. Ultimately, fearanalysis focuses the understading of the development and evolution of human individuals and societies (and history) around how they deal with "fear" ('fear'). Recently I have been reading the 1933 work by Wilhelm Reich (Austrian-American psychoanalyst, 1897-57), a contemporary with Freud, Jung, etc. Reich was much more radical and controversial, and decidedly more political--that's why I am liking his work in The Mass Psychology of Fascism" [1].

Many critical commentators today are raising awareness (again) of the rising problem of "fascism" (left or right)--and, they tend to pin that fascism (ideology) on this or that political party and/or social movement, etc. This is exactly where Reich saw beneath the pattern of the patterns of such surface symptoms of "fascist" regimes in history. Reich came up with his own theory of "emotional plague" (what, I would label now, as a fear psychology of the masses). I won't say more but that you may want to look at this notion and related it to fearwork and fearanalysis, fearism, etc. 

In contrast, my work has been attempting to constitute a counter project (counter-hegemony) to the fear psychology and its fascist ideological structuration, and personality-character--individually and in social systems. I love how Reich takes this on front and center unlike any other of the psychoanalysts in history that I know of. That's what gave him the dark excluded and vicious reputation amongst others and especially from the mainstream and its leaders. That's another story about his excommunication. He called fascism a form of a deeper "emotional plague"-- and says there are none in society of the West (at least) not infected by it. Again, that's similar to my 'Fear' Matrix concept, upon with the total operations of a fear psychology operate. Reich saw individuals and societies as "sick" on mass scale, and yet he was convinced that a lot of that was due to a sick authoritarian patriarchy that he was not afraid to call out. 

My work on a fearlessness psychology [2] of late, is now making more sense why I want to call it that. 

End Note

1. This whole book (1946 edition) is available free for download on the internet, which is quite an amazing read and so appropriate for our times today. 

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


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In Jan. 2015 Barbara Bickel and I began the FM ning. I was then and still am the active moderator. I wrote the above mission to get things started. Now there are 80 members of the FM ning from around the world, from all kinds of backgrounds. I am writing this blog to invite you all to find ways to be more active on the ning. I want a strong social (media) community and more so I would like to see us communicating and connecting and working on projects together to really make a difference in the world that is ruled by excess fear. Things are going to get very challenging in the world crises we face. It is time for groups like the FM ning to pull together, co-evolve and support each other to grow and actualize our aims.

That's why I am writing this blog. On average only 2, 3 or 4 people seem at any one time to actively post things on the FM ning (either a Blog, Discussion, Picture, or Comment). I understand there are diverse reasons people sign-up on the FM ning or on any social media group. Some want to share lots, others don't feel they can share or are shy, cautious or don't have time to. That said, I also believe as mediator of the FM ning and as a leader in the Fearlessness Movement myself that it is my passion to get others involved. I know that little can be accomplished as a movement if others are not feeling welcomed, involved and invited to participate. 

BUILDING A STRONG COMMUNITY on social media requires at least two basic things: (1) that members know what the ning is about and feel connected to its mission so they can belong, feel motivated and participate in their own unique ways and (2) that members risk to share about themselves on the ning, share their backgrounds, and at the same time invite others to connect with them for a common purpose. 

In regard to the first basic of the FM ning, I ask that you all now and then, especially at the beginning of joining the FM ning, take time to study not only what is going on on the ning itself, reading back posts, etc. but that you read and study the Fearlessness Movement wiki-like description I made several years ago as information on the movement's history and what it could possily grow into so as to make a powerful difference on the planet. Please read Fearlessness Movement (wikipedia summary)  --share this with others not on the ning, discuss this with others on the ning, add things to this summary you'd like included by writing a Blog here, and/or contact me to discuss it with me.


I realize some FM ning members are new to the whole fear and fearlessness topic and may not feel academic or experienced enough to post things on the ning because maybe they feel it will be judged and criticized. I also realize some may not be experienced writers. Some may not have English as their first language. I will help anyone who tries to write, and you may send me your drafts first and I will give ideas of how to improve it in English. So use me as an editor if you wish before you post.

True, sometimes any social media has people who like to be critics, that is part of community and part of the growth of a movement. It is my job as moderator to make sure these critiques are respectful and constructive and any that are not I will delete and/or ask the critical member to re-write their points in an appropriate way. The aim of the FM ning is to focus on improving our knowledge, connections, skills... and building good relationships where possible to strengthen what we can accomplish together to liberate ourselves and the world--to move from fear to fearlessness. And, so we have to learn how to best do that, and it can be a bit intimidating learning that together--being vulnerable on social media is a good practice. I know there are people on the FM ning now that are very supportive and good mentors for people learning, and I will do my best to mentor and support newcomers especially who may need some guidance to 'jump in'. 


I think if more of the FM ning members ASK for what you want, the whole community here will grow and support you and your aims more and more. It can be place for you to explore, do research, share and a place for you to heal and overcome fears and realize you are not alone out there. The world is a pretty scary place at times for sure, if not most of the time for some. This social media site is a place for you to be honest, to be angry, sad, fearful... and, then ask for assistance to move forward and growth and learn from all that emotion and bring forward your best thinking--and your ideas for actions to change your life and those around you--in the direction from fear to fearlessness ---and, some say, as do I that that will be to live more and more in authentic love. And, yes, FM ning is support for you on this journey and it is also not a counseling/therapy site either (or only)--because that is another task for other places and yet, we all deserve to be heard around our struggles and challenges and feelings. I have a lot of therapeutic years of experience so I'll make sure you get support in some way and again, you can always share some vulnerable things with me privately on email at first, and then I'll encourage you to shape that and share it on the FM ning because that is the mission--for us to journey together, share together the journey--as much as possible--from around the world. At times, members may even want to form small groups to be more political-activists--and, that's great too. There is no end of possiilities and yet, people have to share here on the FM ning--and/or you can ask people on the ning to contact you in a private conversation by email etc. I know there are likely ways to use the FM ning system to do these things, not that I have figured it out myself yet. You may want to explore those possibilities on the FM ning--and, if you discover cool things of how to form private and small group chats let me know. 


To balance what the FM ning can do for you and your goals and growth, you'll have to find a way to balance what you can do for the FM ning--which is the same as what you can do for the Fearlessness Movement globally. I have listed a few things you can do below to be an active supporting member: 

1. regularly go to the FM ning (once a week at least)--to see what is new there, and/or read past blogs, discussions, browse photos

2. post regularly something on the FM ning and share, about yourself and your interests, your projects, ideas, philosophy, etc. or simply link some other article or event in a Blog on the ning so to invite others to check it out

3. share the FM ning with others who are not members

4. post FM ning link on other websites, Fb etc. 

5. offer to help the FM ning (via through me as moderator), which includes outreach activities to grow the movement, to find funding for our activities and future projects, to get an official Wikipedia entry online, to enhance our exposure on the Internet (for the digital savvy) and to also help fund our yearly cost of $300 U.S. per year to run the ning--donations can be sent to me as moderator--again, email me:


So, that's a prompt for all of you to become more involved in the Fearlessness Movement. I look forward to hearing from you and watching your ways of getting involved.  -Michael







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"New philosophical concept -- 'FEARISM'

"New philosophical concept -- 'FEARISM'

Dr. Srihari Wani, Kanpur, UP, India


3076969174?profile=RESIZE_710xHere under the heading of the above mentioned book on 'Fearism' Desh Subba writes in small letter that--- 'Life is conducted, directed, and controlled by the fear', but I think it should be corrected a little bit and rewrite that, 'The universe is conducted, directed, and controlled by the fear.

"New philosophical concept -- 'FEARISM' of Desh Subba from Hong Kong" A Hindi review by Dr. Srihari Wani of Kanpur (India) was published in "Vaishay pariwar patrika" in July-2016 which was translated to English by Mrs. Naju Hatikakoty Baruah of Tezpur, Assam  (India) 

               Philosopher, investigator and reputed author, and moreover winner of 5 International Book Award from America in the year 2015 for the book "Philosophy of Fearism," Desh Subba was an inhabitant of Hong Kong at present. In his concept 'Fearism' 'fear' is such word that drives human mind. As, no disease; can be treated without the proper knowledge of its source. Similarly, 'Fearism' is the process to reach to the root of fear.

               Here under the heading of the above mentioned book on 'Fearism' Desh Subba writes in small letter that--- 'Life is conducted, directed, and controlled by the fear', but I think it should be corrected a little bit and rewrite that, 'The universe is conducted, directed, and controlled by the fear,' It is to say that, not only the life, but the whole creation is perhaps conducted, directed, and controlled by fear. Most probably Darwin feels something like that, and so while discussing the matter according to the development of creation he writes--- Struggle for existence. That is to say 'Struggle for Survival,' indirectly the glimpses of fearism seen here too. Because whenever it is seen that, the struggle is to save existence, there also the root cause of fear is the endanger condition of existence. 3076971153?profile=RESIZE_710xI think that the root conscious, moreover the mass particle of the creation have the fear to be destroyed and to be extinct. And, so, that their every effort is to save and establish themselves. Naturally abundant of happenings happened in this world and the process to save existence also goes on at the same time but we don't have attention towards them.

Perhaps fear is the root instigator force to discover all the comfort and convenience of surgery in medical science which deliberately included 'fearism'

Do we think that, why do the stone that slop down from the mountain or the drifted stone in the flow of river gradually turns into circular shape? Why do numerous planets, stars, and the broken masses in the space hold the circular shape? Why don't they remain as square, rectangular, cylindrical, and in triangular shape? Because it is clear that, the structure of the circular shape is such a specific shape where there is no any very weak point or corners to strike to break down easily. In the circular shape of the circumference its internal gravity can equally detain it with its magnetic attraction. This is an easy natural process. But its root cause is also the fear of disperse of existence. See the activity of all the plant and animals, in fear of extinction of their self-existent, before the conclusion of their present physical existence they begin to continue the process construction, preservation, and protection for their future generations with the help of their genomes. The fear of extinction, being worthless existence or it is to say that, fear to be destroyed their clue is not a fear that effect only the nature but the same fear insist human being too to perform some unimaginable activity. Perhaps fear is the root instigator force to discover all the comfort and convenience of surgery in medical science which deliberately included 'fearism'. To ensure the thought of fearism at this time is to advancing towards youth. Now what do the theorist/ thinkers of the whole universe can find out from the bottomless sea of 'fearism,' it is in the womb of the future...




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Mike Tyson said, "Fear is like fire, you can burn your house

down and kill yourself-or cook food and warm yourself."

Fearless Engagement of Four Arrows is the true story of Four Arrows (Dr. Don T. Jacobs) since his child years to his life at 71. He is an internationally recognized important indigenous scholar and mixed-blood American. Four Arrow is an activist of fearless. He has been advocating his own kind of fearless movement since 1970s.

How to be fearless moving beyond fears is the primary teaching Four Arrows shares in his real-life teaching stories as practical advice in the book. This intellectual biography is written by the educator-fearologist R. Michael Fisher. CAT-FAWN model is introduced to readers as Four Arrows’ discovery of a radical approach to de-hypnotize ourselves from negative fear. Four Arrows knows fear deeply, for example when he was challenged: "I must have felt enough fear after the March 2008 diagnosis of non- Hodgkins lymphoma..." (p.246) He uses CAT-FAWN as an inspiring means plus other tools to keep the disease from killing him.   

Four Arrows says, " [my] Near-death-experience (NDE) while white-water kayaking on the Rio Urique in 1983 is one of the real experiences of fear." It is real fear experience, the kind that transforms one’s life completely.

I enjoyed other stimulating quotes, like Mike Tyson said, "Fear is like fire, you can burn your house down and kill yourself-or cook food and warm yourself." (p. 244) Four Arrows trained wild horses and learned a great deal about fear and how to manage it. A beautiful sentence by Fisher says, "If fear is the horse, courage is the rider." During the reading, I think readers will feel like they are together with Four Arrows in his activities described in detail of risking while swimming, playing, horse riding, teaching and kayaking.

The integrative conversation approach of the book between the author and subject Four Arrows and Fear—multiple characters—is  fascinating. It helps readers to make more clear most all things about fear and fearless. I hope this book is good for those readers who are experiencing fear and willing to know real fear. 

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Michel Foucault: "knowledge is power and social structure is constituted by power."

DeshSubba: "Knowledge is fear and any kind of structure is constituted by fear. Existence of fear precedes power."

-Desh Subba

Houses are essence of our fears and it stands on the mixture of cement, iron, sands and concrete etc. These essences are for protecting life and house. Strong materials are primary and boundary is secondary protection. 'Self' stands on the base of 'body self', and religion, culture, politics, tradition are protection of 'body self' as boundaries. 'Individual Self' is combination of body self and boundaries. 'Fearomenon' (fear and phenomenon or fear/phenomenon) is attached with it.  

The most invisible power is power of fear. Cat doesn't show power until he/she has options. Generous man doesn't show power until, he/she has options. Foucault's power theory's motive is a perspective of analyzing everyday life and history showing that knowledge/power tends to create fear and rule over individuals, families, societies and nations. Some are ‘in power’ to control or manage knowledge production and consumption. Same could be said of fear. Like other philosophers, typically, Foucault’s knowledge conception tends to veil fear beneath it—that is, it obscures more than it reveals, in terms of the fearomenon of existence. It is this latter substrate of existence where the real-power is.

Size (or quantum) of fear is like the (unconscious= 99%) hidden part of an ice berg. The conscious part above water level that is visible is about 1% quantum of the total size. Foucault focuses on 1% ‘Knowledge’ aspect and misses 99%--thus, his understanding of ‘Power’ related to both fear/knowledge is highly understated, and distortive. Fear is in a place of unconscious means in langue and power is in the place of conscious means in parole.

In the Fear System, fear is in the place of sun and other parts are in the revolving form of planets.

We can understand knowledge/power theory by parole and longue. Parole is power and longue is fear, means fear is important like heart and paroles are body parts. Forms of power are punishment, sovereign power, disciplinary power, surveillance, panopticon, law; prison and watchman are paroles of fear. In the Fear System, fear is in the place of sun and other parts are in the revolving form of planets. Fear has attraction gravity. Concept of surveillance is the watching—and fear motivates it. Some places we can see photo of two eyes. It means we are being watched by someone—watched by discourses of fear and the knowledge/power that accompanies it. Foucault ought to have better derived a unit of analysis for a critique of history as in fear/knowledge/power.As in institutions disciplining their ‘subjects’ we find the religious always circulating upon an eternal recurrence of fear of being watched by god. Fear of power(god) controls them to do sin.   

Amygdala is biological fear brain-center like epicenter. It generates amygdalary fear and makes a structure within the body. Fear existence precedes essence that is structure. Individual, society and nation are structured bodies of amygdalary fear generation. Family, government, judiciary, parliaments are examples. Every individual is structured and generated by amygdalary Fear System—as biological (Natural) foundation is re-appropriated for psychological (Cultural) architectures.Collective body is society and collective society is government. Collective body of society and government is nation. Direct fears are in conscious part(1% quantum) and indirect fears are in (the 99% quantum) unconscious parts of ice berg. Fear Studies are intended to look to the ‘below’ the ice berg and include the studies of direct, indirect and silent fears—which remained largely veiled for Foucault, but also most all philosophers.

Amygdala is biological fear brain-center like epicenter.

It generates amygdalary fear and makes a structure within the body.

                                                                                                                                            (The Lord Vishnu in Universal form)

Foucault's knowledge/power is like sandwich between fear and fearless. For individual; more fear blast in mind as mental problems but in society blast as revolt. His great contribution is fear management through his books. First monitors by supervisor (fear), later themselves (fearless).

The fear of the LORD is the beginning of knowledge, as written in the Bible. I say knowledge is fear and god is a fear too. The details I’ve written in Philosophy of Fearism(2014). Game of knowledge is on the hand of religious and philosophical players. They are wrestling since the dawn of knowledge in the ring. Challenging and exercising question is coming to juxtaposing, that is death. To know death is it power, god or fear? How does fear of the Lord and power become the knowledge? We are as humanity in a great whirl of confusion.  Keeping aside these grand narrations of existence and history, we practically need to ask our self:are we right? Doctor said, "You are suffering from cancer." After knowing diagnosis, name of cancer then what we really feel power, god or fear? The dilemma is hovering in our mind. Who is telling the truth? It is very hard to attain clean philosophical solution because too much soot.

There is plenty of space to do contemporary discourse/criticism in power theory. I have chosen power and related matters because these are face to face core matter of fearism.

Key critic notes;

a. Physically fear starts from amygdala, which is first developed part among four parts of human brain. Amygdala is a primitive part; its main function is look after processing threats and modulating fear quantum. There is no special part in brain to look after power.

b. Amygdala generates amygdalary fear and amygdalary fear constructs structures of man, society and nation.

c. Source of power is existence of fear, it precedes essence,discipline, punishment, prison, control, Juridical and repress, resistance, apparatus, biopower, and ethic etc. USA has fear with enemies, then stores powers and bombs fear based on fear.

d. Power is primary dialectic of fear.

e. Civilization history starts from stone tools and civilization is history of fear struggle.

f. Consciousness- knowledge- social consciousness self (person like house)

g. Source of production is fear (termination, lose income, dark future etc.)not power.

h. Power remains until it creates fear. We have seen dictators, countries, Institutions, law and heads of institutions. People feared with them until they had power, when public stopped to fear they became powerless and collapse.

i. Relation of government, society run in circle of fear but family runs opposite pyramid of fear.

j. Power hierarchy is dominated by double fear hierarchy (i.e., Fear System).

k. Concept of Plato's 'Gyen Ring' was image for fear purpose.

l. Scientific, cultural, political, religious truths were established using fear. Hitler's truth, Roman Catholic's truth, gender truth, myth truth, Hindu truth, Muslim truths were established by fear. The sun revolves around the earth was religious truth. When Giordano Bruno said, "The earth revolves around the sun" he got execution for punishment(i.e., bringing out the hidden fear of knowledge in The Church). This punishment was not just showcase of execution; it was fear for them who dare to challenge Catholics.

When Giordano Bruno said, "The earth revolves around the sun"

he got execution for punishment

m. Does prison just keep prisoners at jail? No, it has more duties and responsibilities. It is for creating fear [not in excess] to all who are against the law. When every citizen is afraid of punishment, prison, law, then people enjoys happy, peace and success.

n. In many communities people not openly express sex, method of sex, enjoy of sex, effect of sex because of cultural, religious, traditional, legal fear. If fear is open, everybody enjoys talking and doing.

o. In the structuralism god, myth, will, desire, pleasure were decider for society, nation structure and reform etc. Myth, God, will. pleasure and desire were replaced by power theory of Foucault in post-structure. Silence fear has active role in decision making and truth making process. Many structures were made in keeping silence fear. Silence fear may require power or not, depends on situation. He said structure of society, nation is decided by power but I said from the lens of fearism, it is not decided by power it is decided by fear.

Some witness of fears first or power;

  1. Fear of animals, hunger first or tools, farming (production)
  2. Fear of die by nature first or live in cage, tunnel
  3. Fear of natural disaster first or worship of god.
  4. Fear of disease first or clinic
  5. Fear of violence, kill, and murder first or law, punishment, jail
  6. Fear of social problems first or government
  7. Amygdala comes first or other parts of brain

The god realm is the biggest realm in human life. The god is delivered by fear not by power. It proves that most of structure is decided by fear.

Do you know appearance of disease is like a light? When click a light switch on, light disperses everywhere in the room likewise when disease spread out in society, it disperses in insulin, medicine, doctors, treatment centers etc.

 External looks like power circle, internal circle is fear circle. Fear circle is heart circle. Power is based on fear, but fear is based on fear.

             This is a fear circle of family. Mother and child fear with father, child fear with father and mother. In this circle father's power is preserved in his traditional, physical, patriarchy, income and culture. When he became old and retired, no income, nobody fears with him. Child grows up, becomes strong and earns then, father starts fear with son. Same case is repeating again. Power is parasite and dependent upon fear. Fear depends on fear not in power.

 Every action of the human being is conducted by fear and existence of fear precedes essences. Fear of killing, murder, violence insists to law, court, and prison is fear and binary powers. So I put them as binary powers. Government/power of government, court/ power of court, police/power of police is simple examples of binary power. But it is not extended like fear. We cannot say power of sick, power of unconscious etc. because sick man and unconscious has no power.

Most cases binary power and binary fear goes side by side. Power of government means fearing power. Government's binary is power of government. Under it there is binary fear.  Practically we never use power of unconscious but we use fear of unconscious.  

Binary fear, I mean every position has fear even transgender e.g. transgender/fear of transgender, computer/fear of computer, life/fear of life, Happy/fear of happy but we cannot find binary power everywhere. Sick has binary that is fear of sick. During the time of sickness, to make binary power that is power of sick is unreasonable because we never use power of sick and it never happens. 

Lower caste, race, transgender, poor people, workers, colonized countries why they didn't exercise power because they were the place of using the power.North Korea experiments new long range missile in the sea. Powerless people were same as sea. Power theory is one side of coin, other side is avoided.

The fearologists are the thinkers of other side which is dominated by power. Monarchy, bourgeois, high class and the priest exercised power over powerless. Power cannot use to powerful, power doesn't measure in power, it is measure machine is fear. If people more fear, it means more powerful. Super power dominates power and power dominates powerless. If over throw them from power of monarchy, high post and make them powerless, then what happens? If they have no power/post, first they experience fear. Power is like jokes of commander Nadir and Hitler. It is a joke that Nadir was brave army commander in the history but he never let friends to put hands on his shoulder because he feared his friends may kill him. Hitler was brave too but he hid in the bunker because he feared to die. Under the braveness (bravado power) fear is hidden fact.

Foucault argues power can be additional, subtract and make zero-sum. Zero-sum is utopia of power theory. How can exercise in the person or institution which is in bankrupt? Lower caste, colonized, sick person how can, they exercise power? Power theory is not on behalf of marginal and dominated people. Fear is the one either powerful or powerless it can add, subtract and divide. For example a person is sinking on the debt. How can power exercise because he is powerless and fear-based person? He has a fear of 10000 dollars. How can calculation by power? It can calculate by fear. 10000 can divide to make piece fear (installment), can be subtract to minimize, and face with creditor.

Generally social welfare can be promoted by the best management of fear.

According to Foucault life is power-centered. How? One man was standing bare, naked 2.5 millions year ago. He was in center of grass land, bust, wind, rain, animals and reptiles. He had a fear of much kinds-killing, starvation, sick, nature etc. This fear motivated him to tend to use stone, hut, stick, hide and pray. Fear provokes to develop more advance apparatus. As a result; ancestors developed technologies and reach in our age. So, life is not power- centered it is fear-centered. Fear is the best mechanism to normalized life. When fears minimize and reach to fearless condition that is normalization. We can say fear-based normalized society is the historical outcome. Apparatus are the technology tools of fear-centered life.

Foucault's power types are many kinds. Function of all power has almost same meaning that is work around fear-centre. This center must be magnet for all surroundings.

Micro level hard to convince it lays like unconscious. How can we prove quantum of unconscious it is almost same. Macro level can be somewhere like weather reports, traffic signal etc. Highly educated person has more knowledge than uneducated. In the sense of employment being educated is power but in the sense of atom bomb; it is opposite because educated has more knowledge of atom bomb. In most cases knowledge doesn't make powerful, it makes more fearful. This conclusion is not the typical one in philosophies and commonsense because they conclude “knowledge” is the vaccine against fear.

Fearism uses fearist lens. Foucault looks at humanity with a power(ist) lens, like so many others. We must ask critical ontological questioner: the existence of power precedes fear, or existence of fear precedes power? We are in a philosophical fearcourse (analogous to discourse); we always look at front and back reasons. Source of power was fear struggle, when our ancestors were in nomadic condition; they had many fears-external and internal. Even today humanity has big fear struggle. Fear struggle is a new machine which builds, grinds handsome society and individual. Origination of fear goes back to first step of civilization, earlier than stone tool. Stone tool was first power invented by man over animals before birth of enemy. Later it was used to kill enemies. Basic need of power was fear of starvation, animals and enemies. Feudal system, industrial revolution, capitalism and communism are developed form of stone tools. One point is common in all ages and that is fear of hunger (the threat leading to dis-ease and death). Fear has diverse incarnations in different times. According to its needs it appears like incarnation of the Lord Vishnu. Sometimes it appears multi-hands octopus, sometimes multi-heads Narsinha (half man and half lion) and Vishvarupa (Universal form of Vishnu).

Under the fear it has many faculties. Fear births power and power birth fears. Fear is a mother of power and power births baby fears. Is it not only the case Sovereign power1757 tortures and execution of Robert-Francois Damiens who attempted to kill Louis XV? Is it not the case of disciplinary power of 1837 house of young prisoners in Paris ? Killing is the surface of fear; in womb it hides fear universe. Killings are paradigm of fears. In the Bible the Lord gives punishment to sinners and other people afraid to do sin. This is its own particular form of a systematic (fearology) psychology part.

Power of united workers in Marxism was to overthrow the bourgeois, power of Foucault was exercise throughout society, university, hospital, prison and school sectors. Field of fear is not limited, it is unlimited, in this sense. In fearism, fear is using fear in all living things.

I use this term 'death of fear' synonymous with terms of fearless.

Power theory cannot make fearless. It provokes more fear.

                                                                                                                                                                                                      Good example of power is gun. Gun represents all powers (political, intellectual, money, discipline, rules etc.). First why do we keep gun? We keep gun because we fear somebody. Gun is our power. A targets to B. Gun is visible power, invisible power is fear. It has one visible target and multiple invisible targets. B must follow/order/discipline/law what A wants. If he not obeys, he will punish B. A has gun, he is powerful and B is fearful. If gun goes to B, B is powerful and A is fearful. If both are powerless, they are equal normalize. When balance of power goes to one side other side goes powerless (fear). Racial, communal, gender, religious, political, capital, colonialare using power and dominating (fear) other since thousands years. Power is like rolling stone which down from top to bottom. On the way it is suppressing, torturing, and killing powerless people.

I use this term 'death of fear' synonymous with terms of fearless. Power theory cannot make fearless. It provokes more fear.

Death of fear, we must ask, is it possible? Can death of fear be possible by power theory? No, it is impossible. Motive of power theory is to produce more fear and rule over innocent people and nations. It is against humanity. It can bring the curse of violence to humanity. Silent of fear has existed in society for million years. It is the mechanism to structure society and nation. Theory must be harmony and peace. Harmony and peace theory produces peace and happiness. At least, utopia of theory must follow towards peace and happy.

                                                                                                                                                                                                           (Narsingha Killing Hirnyakasyapu)

Theory of Derrida's under erasure can be applied in Fear Studies. Under the world war, war is erased, but it is fear that continues as remnant on the mind of people. We can add upper erase, it is before war. Before war there is war cloud. War cloud gives upper erase fear. Upper erase, erase and under erase, before war, being war and after war gives war fear. Under war erase fear goes long, but it depends how fearful war was. In these stages, where is the place of power?  

Sounds like alarm, siren and red color, warning, notice, threatening have silent fear. Sometime silent fear can appear in dangerous dog, high voltage, very steep edge, danger; some pictures of danger have silent fears too. We can see injurious to health, low fat, no sugar. Safety notice, items, accident, loss, fail, bad weather, heavy snow/rain also keeps silent fear. We have many safety precautions. Presence of silent fear is very silent. There are no such items to show silent of power. 

Fear can be applied to subjects and objects but power cannot.  We fear with Ebola. We are subjects here. We fear with Ebola. Ebola is object here. Again we fear with Ebola. How can power be applied here? We power with Ebola. wrong. Again we power with Ebola, wrong. Power cannot apply to subject and object. In Power as a subject sometimes use to threaten object.

(Octopus's main work is to protect master. )

Why do thinkers forget, Glaucon the older brother of Plato and founder of social contract? Glaucon discussed with Socrates regarding justice. He argued, "Every member of society has to follow principles and rules of society because it serves to maintain law and order in society. It keeps peace, security, happiness in society. Who doesn’t follow, he will be punished." Meantime he gave concept of Gyges Ring who has ring he doesn't fear of being caught. It was invisible ring.  It is myth for ubiquitous hidden fear—invisible 99% quantum in the Fear System.

This article is edited by Dr. R. Michael Fisher


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Hi All,

I've just completed a lengthy Technical Paper No. 79, "Fearlessness Psychology: An Introduction"... it is long over-due as I have been pursuing to clarify my 'new' psychology project that seems imperative in our troubled times. I have been a critic of Psychology (therapies, etc.) for a long time... and, I think this will help you understand my work better, as no doubt many have found my work still difficult to get their head around--and, many have rejected it. I believe this paper will make it all more clear but who knows. 



Abstract (to Tech Paper 79):

The author tells of his resistances to and his love of “psychology” since his youthful years until the present. He sets up the most basic (inadequate) starting place for his new psychology or psychology in a ‘new key’ by placing his inquiry and explorations upon the reference of an “Indigenous Perspective” (or worldview). He calls this “fearlessness psychology” of which it immediately by name alone challenges that most all other psychologies available to humankind are fear-based in their conceptualization and in their offerings and thus no wonder the Fear Problem continues to blossom. He lays out the problematics of all he is doing here and claims that his entire exposition in this technical paper is necessary to go through—he believes it will communicate itself with a wider audience because of this—but his critical philosopher-self is constantly critical of just about everything he sets out—and, yet, there’s no room in this introductory paper to deal with all his philosophical critiques of his own work (and others). This he suggests, a conflictual tension throughout the paper, is probably a really good way to proceed creating a new psychology—which, he wishes he didn’t have to call a psychology per se. With that, the author proceeds to engage a fascinating array of ideas that potentially will change the way “Psychology” is conceived in the first place. The future, if it is to be at all healthy, sustainable and sane, ought to take this Fisherian path and the sooner the better. For it is worth, an improved universal ethical referent is needed, says the author and fearlessness psychology is one way to nourish that imperative and transformative option. A better wisdom and compassion, he argues is likely a consequence of this new psychology—which is not really a psychology.



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There are obviously more and more growing uses of "fearism" -- this particular one I found recently by some anonymous author on a website in which a particular shaping force of "ism" is identified by the author as "Fearism" at the penultimate bottom of the evolutionary chain of developmental stages (beginning at c. 2 million years ago)-- interesting. I also bring your attention that the description of the "behavior-isms" identified on the spectrum of development in the drawing/chart are given details below in the box but you may notice there that the word "fearism" is not used and replaced with "tabooism" (albeit, there is an obvious link between the two terms on the surface at least).


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"As Marxism gives economy and Freudian psychology gives sexuality a special significance as the cause of all the human activities, in the same way fearism says that fear is behind conducting, directing and controlling all human activities."

Whether we openly admit it or  hesitate to do so, it is undoubtedly true that our personal and social life have close relation with fear. In our personal life, we suffer from some or others of countless fears such as fear of  darkness, fear of ghost, fear of listening to abusive or  reproaching words, fear of being betrayed  in love, even fear of cockroaches or lizards as we see happening often in case of film heroines, let alone the fear of death. Like countless known and unknown personal fears, we have a large number of  social fears too. For example, as it happens with the Assamese people, the fear of their language getting endangered, the fear of losing their national identity etc. are among many fears which we have often been discussing in their political and social significance.  A popular line spoken by  former President of America Franklin Delano Roosevelt can be recalled in this context, “We have nothing to fear other than fear”. 

Since long time before, so many psychoanalytical studies  have been done on fear. In the year 1926 while presenting “the Theory of Anxiety”, Sigmund Freud made a deliberation on fear too along with anxiety, and these were the early discussions done on fear from the psychoanalytical points of view.  Psychologists John B. Watson, Paul Ekman and Robert Plutchik etc. identified some natural emotions in human being and said that fear is one of them. While interpreting fear, an author named Strechnert said that fear is a gradually increasing possibility of danger and a reasonable or unreasonable emotional reaction to some animate or inanimate thing or event related to unhappiness, excitement, and hiding, escaping, and seeking protection.  It may be mentioned that, besides psychoanalytical points of  view, fears have been studies in behavioural points of view too.

Psychologists John B. Watson, Paul Ekman and Robert Plutchik etc. identified some natural emotions in human being and said that fear is one of them. 

 On the basis of this overwhelming influence of fear on human life, a literary and philosophical theory has recently been given birth to, which is named as ‘Fearism’. It is worth mentioning that though the words ‘terror’ and ‘fear’ belong to the same cognate,  what we understand by ‘terrorism’ has no relation with the concept of ‘fearism’. In the concept of fearism, fear is the driving force of all the things in human life, whether personal or social. As Marxism gives economy and Freudian psychology gives sexuality a special significance as the cause of all the human activities, in the same way fearism says that fear is behind conducting, directing and controlling all human activities 

The person who propounded this theory of Fearism  is Desh Subba, a philosopher, novelist and poet born in Nepal. Born in Dharan in the eastern part of Nepal on 6th December 1965, his birth name is Desh Bahadur Limbu. An inhabitant of Hong Kong with his family at present, he not only propounded the concept of fearism, but also initiated the efforts to build fearism as  literary movement in the year 1999, and to reach his goal, he resorted to fiction writing. He wrote four novels in Nepali --  'DOSHI KARM', 'APMAN,' 'SAHID', and

'ADIVASHI'. Among them ' ADIVASHI' has been translated into English under the title 'The Tribesmanís Journey to FEARLESS'. In this novel, Desh Subba performed vrious experiments of fearism. Apart from these, he also composed some poems to serve his purpose.

 Not satisfied with these along, Subba subsequently made  his efforts to give  fearism a theoretical structure, and in this process, he wrote his much talked about  philosophical book 'Philosophy of Fearism: Life is conducted, Directed and Controlled by the Fear’, which was first published in the year 2014. In this book he elaborately discussed the impact of fear in the personal and social life of human beings. He further expanded his theory of fearism by writing jointly  with Dr. R. Michael Fisher the book named 'Philosopy of Fearism -- a First East-West Dialogue' in the year 2016. 

Fearism of Subba says that, there are both positive and negative aspects of the overwhelming effects of fear in human life. Subba wanted to show the positive aspect of the fear with this idea that fear encourages people to attain development in scientific and cultural aspects. In this respect, he has cited an example. Why does a scientist become encouraged to invent a vaccine for a deadly disease? Because he gets frightened by the results of the deadliness of the dangerous disease.  But it doesn't also mean that fear has the positive sides only. Subba cites an example to show the negative side of fear clearly.  If a student fears examination, he will naturally put his back to study. For the extreme fear that a student suffers from in respect of examination, there is possibility that they will suffer from drug addiction.

 Subba fearism has discussed in detail what fear is, how it gets reflected in human life, and how the presence of fear in life can be lessened. Describing the importance of fearism, Subba said, “Disappearance of Malaysian aircraft, Civil war of Iraq and Afghanistan, spread of new virus, economic crisis etc. are the occurrences that are happening daily in the present  world. These things inflict fear on people. They want to be free from this fear. For them fearism works as medicine.”

 In the year 2009, Subba established Fearism Study Centre it Dharan in Nepal and took various steps to popularise fearism. Although Desh Subba's literary significance is not beyond question, still fearism has  presently acquired popularity at Nepal and India. Even in United States of America and some of the European countries fearism could find some followers. At present fearism is an acknowledged literary and philosophical trend, and the awards and honors received by Subba have established this fact. That is why,  Prof. Dr. Tanka Prasad Neupane, Chairperson of  Fearism Study Centre says, “Fearism is a gift to the world from a Nepali....





Naju Hatikakoty Baruah

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This image is from a youtube talk by Indigenous Ecologist Robin Kimmerer. A powerful and loving presentation to youth on how to become resilient to survive and thrive in climate change. She shares potentially very fear-inducing information but does it without instilling fear. Instead she is teaching how to deal with what is real. She encourages us to trace our roots, and draw from our ancestors and First Peoples in order to assist love and wisdom to flow more fluidly between settlers and Indigenous peoples, the past and the present, and hopefully, into the future, for all generations to draw from in cultivating sustainable skills and knowledge and ways of being that will best adapt to the changing earth. Joining and sharing the best of the wisdom traditions of both Western science and Traditional Ecological Knowledge (TEK). The link is below to watch her teach in a non-fear-based way.



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HOW AFRAID SHOULD WE BE?[1]: Case of Climate Change Today               - rmf May 18/2019

 The fear of eco-turbulence is the greatest one.

This eco-fear must be made positive fear to prevent the possible disaster.                                                                                                                                                            - Bhawani Shankar Adhikari[2]


 I too, like Adhikari and other fearists (of recent expressions), am seeing something powerful amidst the current zeitgeist on the planet in general, of something which could be called “eco-fear.” This is the fear related to eco-issues (i.e., environmental and global issues of great ecological consequence to quality of life (and Life itself) in the early part of the 21st century).

I have written about this topic off and on, not the least of which was my series of technical papers on what Simon Estok calls “ecophobia” and its importance in literary criticism and beyond.[3] Many issues are thus being raised about the relationship between eco and fear that require more analysis and perhaps ‘better’ guidance than so far offered by anyone thinking about this. I’ll attempt to move forward this discussion and offer some direct guidance as consulting to eco-fear—and, I think I can do that best through a case study, albeit, it is more imagined for me personally at the moment than real. That is, climate change education (CCE) of which some in the literature refer to it as merely “climate education” but it is assumed they are speaking about “change” and big changes in climate—that is, global warming and the human-causation of that phenomena and the issues around how humans can mitigate the impacts of global warming crises upon us now and that are to become increasingly severe by most scientific predictions in the next decade or less—to the point, where mass extinctions of species and perhaps, more or less, our own species is immanent as is the product of great risk of toxification that will destroy life-sustainability on planet Earth.

I will not here, go into an analysis of the toxification problem, that is global warming as part of the CCE curriculum per se—if anything, I will focus on the issue of “fear toxification” as one particular angle in the discussion, whereby over the last several years I have made the direct analogy between CO2 rising levels of threat to Fear rising levels of threat[4]—both, with their interdependent relationship and mutual causality (arguably). I’ll not pursue this relationship in this paper further than this mention. There are other concerns I am focusing on here and they can simply be wrapped-up in and around the question I ask myself in this context of toxification, How afraid should we be?—while, I realize that is not the only or even the ‘best’ question—it is one I think is rich with heuristic value to pursue.

My First Thoughts and Question(s)

If I (or any fearist) puts themselves into the situation of answering this question, several things arrive to be clarified, if not answered with a powerfully thought through rationale and direction:

(a). in concrete, if I am teaching and/or advising the teaching of say “climate education” today (as it is sometimes called” and, I am also answering to the critique “Climate Education is Screwed Up” as a recent video announces [5] – I am also having to answer philosophically and pedagogically how afraid should the students of such a climate education (CE) be at the first, in the middle and at the end of the class or course, or lecture? How does “fear” (i.e., fearfullness) enter into CE and specifically my way of ‘best’ teaching CE and/or advising others to teach CE?

(b) what theoretical and philosophical grounds (e.g., philosophy of fearism, and/or a General Fear Theory) can I draw upon to help analyze this questioning and calling as a fearist—and, how might I compare that guidance I seek be compared to some other guidance from other theoretical and philosophical grounds?—and, thus in that comparative analysis how I could make my ‘best’ recommendations to others in CE and/or follow the findings to my own curriculum and pedagogical design in the classroom?

(c) if I was to analyze the already prevailing general critique (since the mid-1990s) that is substantive amongst diverse critics of a growing “culture of fear” phenomena –a critique that at times takes the provocative label by some writers as “Are We Scaring Ourselves to Death?” [6]—there seems to be an important point of analysis required (fearanalysis) as to “why” and “how” this latter phenomenon is functioning already and this was showing itself (as a symptom) in a historical time when “climate” and the crisis around “global warming” were there but only minor in the zeitgeist of planetary consciousness—at least, it was much less than it is today and in the last decade of the 21st century’s unfolding... then, to analyze this I have to bring forward problematic issues that are in that particular historical discourse, and then bring them into light of my own search in (a.) above and ultimately to answering (b.) above.

No one has pursued, to my knowledge, this kind of in depth research project that (a.), (b.) and (c). involve—and, the time has come for this work to be done, and the sooner the better. It will take a dedicated number of individuals and a team (perhaps) to do a good job of this and prepare the material for publication. I’m inviting interested researchers and thinkers to consider my proposition. I myself have already begun this venture, however, I am only in the very early stages of organizing and designing how to proceed. It would also be great to acquire “gifting” and “funding” supports for such an initiative.



[1] See my recent 2019 teaching video : “The Great Collapse: How Afraid Should We Be?”

[2] Excerpt from April 25, 2019 FM blog (which Desh Subba and other fearists endorsed enthusiastically).

[3] See Fisher (2018) tech papers No. 66-70.

[4] For e.g., CO2 FEAR chart Posted by R.Michael Fisher on September 11, 2015.


[6] For e.g., Cohl, H. A. (1997). Are we scaring ourselves to death: How pessimism, paranoia, and a misguided  media are leading us toward disaster. NY: St. Martin's Griffin. 


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Dr. Jinmin Lee was a Korean graduate of Politics Department of Brandeis University, USA, and has written a most valuable contribution to fear management literature in their doctorate dissertation: "The Faces of Fear: Cross-Cultural Dialogues on Fear and Political Community" 2014

Anyone interested in the interrelationship between fear and politics, especially the imaginary of fear of political philosophers (E. and W.)--this dissertation is going to be of great interest. I offer the dissertation here in pdf (link above), with the following Abstract: 

"Inspred by the hopes of better understanding and managing fear in our political lives, this dissertation engages Western and Chinese thinkers in a cross-cultural dialogue about fear. Influenced by the Enlightenment portrayal of fear, we tend to think fear as the great evil of civilization and the greatest enemy of freedom. This research shows that this way of thinking about fear is not the only one that is plausible or available to us. In order to understand what is missing from our current understanding of fear, this dissertation explores parallels among six philosophers who represent diverse attitudes to fear and political community. The six philosophers are grouped in three pairs, each of which includes one Western and one Chinese thinker: the moralists Aristotle and Confucius; the realists, Hobbes and Han Fei; and the Enlighteners, Montesquieu and Lian Qichao. From the dialogue among these thinkers, the thesis shows how the concept of fear has changed its character; how fear has developed critical relationships with justice, equality and liberty; and how fear has been related to the different ways of political life. At the same time, by highlighting each voice's strengths and weaknesses, this cross-cultural dialogue enables us to see how each theory may hide sources of fear within itself and how, ironically, they sometimes inflate the fears that they were designed to tame. Contemporary liberals, in particular, need to learn that there is much that is missing in our current understanding of fear and how these limitations may undermine their efforts to promote individual liberty and security. In this regard, these different faces of fear point both to a richer portrait of fear and a better understanding of how to handle it." 


I just published a Tech Paper 83 .pdf (involving Lee's work).


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Jean Paul Sartre, "Existence precedes essence."

Desh Subba, "Existence of fear precedes essence."

-Desh Subba

The ontological relationship of essence to existence is one of the controversial big topics in philosophical history. What is their right relationship? Is it merely a joke? Or is it a serious challenge in the human quest for truth?  

In my experience, readers mostly don't want to enter into very serious thought of the inner core part of philosophy’s debates, and with essence and existence this is also the case. They usually either comment from a surface reaction or a mocking smile. It is a characteristic of mass general readers to not engage deeper into such queries because they read for the sake of reading itself. After reading, they do nothing. They are free in their choice, duty and responsibility, no pressure to go further because they are independent reader. Few readers have the deeper interest. They might think once about these two sayings above. I hope they will think beyond a mere blind belief of classical existentialism (e.g., Sartre). Erecting beliefs upon the Eifel Tower of Old Existentialism, cannot penetrate unveiling new logic, no, not even hammering with a new logical hammer will be enough. So to see through original existentialism’s beliefs we need to throw provocative light upon the old shadows of Existentialism and philosophy itself.  

I think an example of a challenging question for them is the case of the Mad Man.

In original existentialism belief (e.g., Jean Paul Sartre) says existence precedes essence. It is a breath of Existentialist or Existentialism via their Land Mark? If existentialists are surviving in the philosophical world; Reason is their trusty Land Mark. But I think an example of a challenging question for them is the case of the Mad Man.  

Why a Mad Man doesn't precede essence? He is an existence and he has consciousness. Existence of insane is like essence vice versa. In practical terms, Existence doesn't directly precede essence. If we accept it then, why existence of Mad Man doesn't precede essence? 

My conclusion is: Only existence of fear precedes essence. Exploring for food, shelter and practicing a worship of nature was not because of existence, it was because of existence of fear. Existence itself is virtually a senseless entity or state of being. It cannot activate towards essence without motivational drive(s); activation towards essence is made due to fear. Even Mad Man has some sense though he/she cannot precede any essence. We can take another example of an infant. Existence of Infant doesn’t precede essence because their consciousness, sense and knowledge are not ready to explorer essence. Until they don't know themselves whether they are stone or man, how one can precede to essence. Condition of the infant and insane is more or less the same. In their condition existence precedes essence or essence precedes existence; it doesn't make a difference to them.  

Later Kant mixed up empiricist and rationalist and developed critical philosophy.

First existence is like nominal sense. Nominal means in the sense equal to infant and insane.  Nominal sense processes towards more consciousness. Sense, step by step separates into consciousness and knowledge. Many philosophers have worked out how knowledge comes after consciousness(?). Later Kant mixed up empiricist and rationalist and developed critical philosophy. I have given a map of understanding life-consciousness-knowledge-fear as developmental. This knowledge is acquired from sense organs, incident, environment, necessity and conditional reflex in the stage of unconsciousness, semi-consciousness and consciousness accordingly. When it comes to age of knowledge, first stage is fear of existence. Fear of existence changes into existence of fear. Existence of fear precedes essence. Existence of fear means knowledge of fear. Knowledge of fear precedes essence. Thus existence of fear precedes essence not only existence precedes to essence.

Article is edited by R. Michael Fisher


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Fear in Eco-turbulence

Bhawani Shankar Adhikari


The fear of eco-turbulence is the greatest one.

This eco-fear must be made positive fear to prevent the possible disaster.


                Fear in eco-turbulence captures the real picture of the present global warming's, chemical issues, industrial smokes, pollution in different fields and the fear of the environment and the exports who want to avoid such possible disasters for the living creatures. It has attempted to present the facts as it is to give the true knowledge to those people who have no knowledge in this regard. It shows that lots of experts have already warned the people to be conscious in it and to address the issues on time for the sake humanity. It does not blame anyone but awakens the people of all levels to come in the action of preserving and balancing the ecology and environment in no time.     


                Fear is closely linked with ecology. If ecology is protected, every thing is protected. If the ecological position goes beyond the human control, then everything gets collapsed. The fear of eco-turbulence is the greatest one. This eco-fear must be made positive fear to prevent the possible disaster. It must not be treated with negative form of fear because it can become much more harmful to control the eco-turbulence both physically and psychologically if it is viewed from the negative lens of fear. So, eco- fear must be handled properly.

Fear in Different Fields

                Fear has got multiple dimensions. Fear has touched the heart of each and every individual from laymen to scholars, farmers to physicians, laborers to administrators, official clerks to officers, politicians to prime minister and presidents, lawyers to judges, journalists to media-station investors, workers to industrialists, students to professors, and learners to scientists and so on. But the fear is categorized field to field and profession to profession. Each individual has the personal fear and fear is within the level of each individuals. It is beyond the instrumental capacity of measuring the fear of the individuals. Modern science and technology has invented a lot of wonderful things in the world but even science has failed to discover the instrument of measuring the real quantity of fear of anyone. So, fear is a mysterious one.

                Fear in eco-system is concerned with the ecologists and environmental scientists. Professor, Shreedhar Lohani , has composed a poem, "Gaia" of eco-criticism. The poet advocates about the preservation of the mother earth to protect the humanity. The professor Lohani is worried about the present global issues of ecological degradation. Professor Lohani writes:

  •                 The searing wind among the withered palms-
  •                 The devouring rain-
  •                 . . . . The crooked beak of a mountain peak-
  •                 Turbulence and hunger
  • All around-
  •                 Yet-
  •                 She endures. (175)

                This extracted part of poem is the best example of eco-criticism and the real picture of the present world. No rain is a normal rain. It is unusual called "the devouring rain". The forest is not in natural form. It is "withered palms" and the blowing of the wind is unnatural called "The searing wind". The condition of mountain is not in a normal form. "The crooked beak of a mountain peak" displays the disfiguring condition of the beauty of mountains. Ecological decay has caused the trouble, turbulence and hunger all around the globe. The exploitation on earth is too much but yet the mother earth endures it. The condition of earth is worsening day by day. And it is too late to conserve the beauty of nature if the humanity is to be saved in the usual form. It is the time of ecologists and environmental scientists who need to make other levels of people alert, conscious and aware on time about the possible ecological disaster. To preserve the beauty of ecology on time is batter than to lament later. 

Fear of Global Warming

Overpopulation has become the main cause of ecological defect.

The ecology has generated the world fear to the conscious people. - Desh Subba


                Today's world is not as it was yesterday. The environment is changing on and on. The news of the unusual rain and tornados has brought the plights of the modern humane humans. The normal rain becomes the flood and the normal wind takes the form of tempest and such natural disasters become the main cause of death and devastation. The human peace and harmony and happiness and sleep has become beyond the thought of humanity. Michael Fisher has written "Eco-philosophy of Fearism and Eco-criticism: In an Age of Terror" in which he explains about the burning issues of eco-problem. He writes:

It is time for Eco-philosophy of Fearism. Sooner or later we must do it. We have a fear of global warming, pollution, increase of mass destruction weapons. There are source of many philosophy of fearism. Everyone needs to do specialization. We are waiting how new scholars grab it. (3)

The global warming is the issue of fearism. It is essential to handle the fear of pollution. The coming scholars need to understand it and they need to do specialization of their study in the fear eco-system. If fearism does not address the modern problems of industrial areas chemical clouding in a positive form, it would be the disastrous to all the human existence. A lot of toxic chemicals are found in Chinese industrial area. China suffers both from the local and international pollution. It is said in YouTube that 17% of air in china is not having the air quality because of the industrial production of the goods. People do not go out without wearing masks. China is one example of chemical pollution and other countries are not the exception of such condition.

YouTube states that China could not improve and control the pollution. China focuses only on economic growth and the government does not seem to care the pollution. China burns large number of coal which produces much more pollution. But the government has given even incentive for electric cars to protect the pollution. China is struggling with the new technology to fight against the pollution. Fear of Chinese pollution is one of the examples of eco-turbulence. The global temperature is changing rapidly and worsening day to day. Hence, the world's political leaders and the heads of the states need to come together and consult the exports how to curb the worsening condition of ecological and environmental position. Such type of fear should be in the minds of the heads of the government and they should not have the fear of only winning the next election. They have to have the broader type of the fear for the positive transformation of the negative condition of global warming.

To sum up, the global warming means the increase in temperature and to cause the number of unexpected things on the earth. Desh Subba gives the mirror like picture of the global warming in the following extract:

There is increase in temperature due to the over use of fuel, electricity, growth of population and destruction of forests. The use of fuel produces carbon dioxide. Snow melt and the sea level rises due to this global warming. The land near the sea sinks into water . . . . It brings about climate change- it is burning issue in the world. This global warming has severely affected all living things, particularly plantation, animal and birds. The world will not be a good and favorable place for all living creatures if wilderness, famine, desertification, and warmth continue. (298-99)

The global warning is such a fearful situation in which nothing can be imagined and even thought of. The extreme form of global warming is beyond the possibility of life on the earth.  And why the heads of the government do not fear about it on time and initiate the rational action to prevent the future melancholy and misfortune of humanity. 

The Human Condition

"We believe fear itself has multiple and infinite meanings and roles and

serves as a type of 'mirror' to self-awareness and consciousness itself " Michael Fisher


                Comfortable life of human beings depends on the fear of preserving the eco-system in the world. The more conscious fear, the better human condition it becomes. Fear is everywhere and no place is left untouched with fear. "Everything that is available creates fear or has a factor of fear (Subba 19)". Subba has said that fear factor is found in everything but now the fear of the world is to be for the protection of ecology and environment to protect the human condition from disaster.

                Jared Diamond has expressed the fear of losing the human civilization in his essay "Adaptive failure: Easter's End". He talks about the vanished Polynesian society. "Among all such vanished civilizations that of the former Polynesian society on Easter Island remain unsurpassed in mystery and isolation (Diamond 247)". The Polynesian society did not know how to save the ecology and environment. This society did not have the fear of saving the civilization and vanished the whole society. The Polynesian Islanders did not have the knowledge of saving the forest. The ignorance of the islanders is narrated:

Gradually trees became fewer, smaller and less important. By the time the last fruit bearing adult palm tree was cut, palms had long since ceased to be economic significance. That left only smaller and smaller palm saplings to clear each year, along with other bushes and tree lets. No one would have noticed the felling of the last small palms. (Diamond 258)

This quote indicates the ignorance of fear in the process of preserving the palm trees and it became the main cause of losing life and civilization. So, the fear in Diamond is the possible similar fate of present world. He further draws the ideas "If we continue to follow our present course, we shall have exhausted the world's major fisheries, fossil fuels and much of our so (258-59)". It is the fear of losing everything from the world and ultimately the humanity and its whole civilization. Diamond has given the fearful picture of the Islanders and he has asked to do the conservation of ecological beauty. Diamond writes:

The Easter Islanders had no books and no histories of other doomed societies. Unlike the Easter Islanders, we have histories of the past information that can save us. My main hope for my sons' generation is that we my now choose to learn from the fates of societies like Easter's. (259)

Diamond has compared and contrasted the Easter Islanders and the present world. We have got more information and historical books and knowledge to save the ecology and to save ourselves. We need to learn from the fates of societies like Easter's and need to fear to have the similar fate. If we do not fear, our fate may not become different from that of the Easter Islanders but it is only the matter of sooner or later. Therefore our fate is in our own hands and the rational activities.

The modern world is in the most critical situation. Ozone layer depletion is not properly handled to preserve it on time. More than 99% of the sun's ultraviolet radiation is absorbed by the ozone layer but it is depleting faster and faster ever than before. Anuradha Chaudhary in her essay "How Sane Are We?" writes:

A depletion of stratospheric ozone might allow more ultraviolet radiation to reach the ground and disrupt natural ecosystems, lower agricultural productivity, suppress the human immune system, and raise the incidence of skin cancer and eye cataracts (American Chemical Society 231). (262)   

Chaudary's quote shows that the depletion of ozone layer is one of the main causes for the disruption of natural ecosystems and lower agricultural production as well as number of fatal diseases like skin cancer and eye cataracts. Now it is the time of becoming quite serious and to come into the action of avoiding it. If we don't fear about such possibility on time, the environment crisis may occur soon.

We are all responsible for the destruction of ecology and environment. But our collective actions are reckless and self-destructive. We seem we are fearless about it and we are digging our own or our descendants' graves. We need to think to change the ways of doing politics and even thinking process to save the living beings in the world. Chaudhary argues:

We must therefore need Capek's final admonition: if we fail to take decisive action, if we fail to bring about fundamental changes in our ways of thinking and doing politics, we just might sink and drown. (265)

This extract reveals that we all have to be quite responsible to conserve the nature. If we don't bring the fundamental changes in the ways of thinking and doing politics, the whole humanity might sink and drown. The course of doing politics for the sake of gaining power and chair must be changed. It must be done for the solution of burning issues of global warming and degrading human condition. But it has become too late and we must have the fear in it. In this respect, Anuradha Chaudhary quotes the fearful idea of Rudyard Kipling:

Now we can only wait till the day, wait and apportion our shame. These are the dykers our father left, but we would not look to the same. Time and again were we warned of the dykers, time and again we delayed. Now it may fall, we have slain our sons, as our fathers we have betrayed. (260)

This quote of Rudyard Kipling shows that we are in a helplessness of conserving the ecological condition. If we do not fear our future doom, we are the murderers of our future progeny. We lack the deeper understanding of ecological issues. We all people from the common laymen to the presidents must have the conscious and energetic positive fear to control the deteriorating ecological condition of the world. If we take such strong determination from now on, we can do somehow the positive management of the environmental position. Otherwise, we all are just waiting the doom days.  

The main cause of fear of ecological degrading condition is overpopulation and deforestation. More people need more houses, fuels, cultivable lands and more woods and people cut down the trees. Overpopulation and deforestation are interrelated problems. "Population size and rates of growth are key elements in environmental change ( Nissani 33)". If population is controlled, the deforestation can automatically be controlled.

The ecological condition is not a new problem but it is rapid in its crisis. The deforestation causes the main as well as greater problem. The deforestation is also not a new one but the difference is that it is faster than ever before. Moti  Nissani writes:

The deforestation crisis is not new. Many earlier civilizations, including those of the Middle East, New York, Mexico, and Easter Island, precipitated their own decline through overpopulation and deforestation. The difference is that we are destroying our forests faster and on a larger scale, than ever before. . . . Earlier in this century, forests covered around 40% of the earth's total land area. By this century's end, that figure will stand at about 25%. (34-35)

The deforestation process being faster and in rapid form than ever before is much more frightening. The world's 40% forest turning into 25% is another sign of fear. The worldwide eco-turbulence must come in the conscious mind of people and must be addressed with a positive type of fear. The blunder goes not to those ignorant people but to those who are familiar in the facts of such condition in the world.

Quantity of Fear

                It is too complicated task to know the quantity of fear because the method of measuring the quality of fear has not been discovered. Desh Subba has argued about the problem of measuring fear. Subba writes:

Thus, external and internal factors always strike fear from all sides. Similarly, lots of temperaments, merits, and demerits keep moving inside the consciousness. There should be a balance in all. It is easier to balance them if they can be measured. We have not been able to treat fear easily due to lack of its measurement. We are obliged to deal with and treat fear by means of its experience and realization, for there has not been any method of solid measurement so far. (153)

Fear is concerned with consciousness and the knowledge. But how much fear people have with ecological condition cannot be measured and can not be understood. The external fear can be studied with the physical appearance of a person but it becomes too difficult to know the internal fear of person. So, fear is only realized and experienced. Until and unless minimum quantity of fear is applied in the decaying condition of ecology and the environment, the effort of conserving and balancing the ecological harmony remains only in words but not in action. It is the lack of understanding and lack of having the true knowledge of it to the people. The ecologists and the environmentalists only have the better knowledge and fear of worldwide worsening position of the ecology. The heads of the government and the policy makers need to have the knowledge about it to manage the fear of ecology and to save the world from the unimaginable echo-terror and it their responsibility and duty too.   

 Differences of Fear

                 Differences of fear vary person to person and the creatures to creatures. Those people, who are more conscious, become more alert and have the greater fear. People must fear more than the animals since they are more conscious and dutiful as well as responsible to save the ecology and environment. "People must struggle more than birds and animals due to their levels of consciousness, necessity and problem (Subba 282)". The humans are to be in the fear of preserving the ecological balance in the global village. Fear is necessary. "Food and shelter maintains the existence of animals. Only these two things cannot maintain the existence of human beings (Subba 282)". The human beings must have the greater fear than the fear of other animals. If people become more conscious with positive fear, the ecological condition of the world can be altered. Those people who have meaningful fear to protect the humanity must have the responsible fear to lead the whole world in a suitable place to live.

Fear in Population Growth

                Animals and other creatures do not have the fear of their population growth since they are not conscious like human beings. So, it is entirely human beings who fear with the growth rate of population and its negative impact with ecology and the environment. The human fear differs from other animals and the creatures. So, the humans try to be safe from any danger. Desh Subba writes:

All living creatures share this world. All these creatures have equal participation in ecology ad balance. A fluctuation in balance and ecology, no matter whether small or big, has a deep impact in our lives. Man is one of the most sensible and powerful creatures. He is able to keep himself safe from any danger and continues his generation. (279)

Subba has claimed that man is the most sensible and powerful creatures and responsible to save the ecology and environment. All living creatures share this planet and to balance the ecology is a must. To balance the ecology, middle level of fear is required.

"We need a better fear education"- Michael Fisher

Overpopulation has become the main cause of ecological defect. The ecology has generated the world fear to the conscious people. Subba narrates:

Forest, plantation, and animals are the sources that provide all the necessary things to man. A land that was consumed by ten people twenty five years ago is consumed by twenty people after twenty years . . . . The growth of all these things yields bad impacts due to overpopulation. Thus, increase in population has a direct impact on ecology. Many animals, birds, and plants are becoming extinct due to lack of enough shelter, meadows, and preservation. That's why there is fear of depletion of the whole ecology. (297)

This extract shows that overpopulation has become the cause of deforestation, and the extinction of shelter and even the sources of food. The fear of depletion of whole ecology in the world is turning to be true.

The crisis of food and shelter including habitats comes not only to the animals but also to the human beings if we don't become more conscious to preserve the ecological balance. In this respect, Desh Subba has presented the facts:

Living creatures particularly animals and birds have crisis of habitats and foods due to overgrowth in population. Deserts and barren lands now have to be used for settlements. People, no doubt, want to live in a place full of facilities. They manage their food, shelter, and clothes but all these can cause deforestation. As a result, many wild animals and birds have already disappeared from this planet, and many others are said to have been disappearing within a century. It is indeed a dangerous indication for the future generation. (297 -98)

The extract indicates that the future generation does not have future because of overuse of forests and destruction of ecology. The humans need to be more and more alert to manage fearlessness by saving the forests and ecological balance. If the humans continue for the activities of deforestation in the same proportion as it is going on, the world would be without of any tress. It is explained:

People are overusing forests and plantation for their livelihood. They have cleared the forest for agricultural products and settlements. If we do not control or minimize overpopulation, we will have no other solution except clear the forests, which will certainly bring about the imbalance in ecology and environment. If human activities for deforestation continue one day the world is sure to be priceless (Subba 298)

Subbas's idea indicates that to be treeless means to be in the fear of life and the existence. To be imbalance in ecology and environment means to invite disaster. Some of the effects have already been realized with the climate change like drought, acid rain, heavy rain, partial rain and ozone layer depletion. The indication of horror is at hand. It causes various kinds of diseases. "Environmental pollution is a source of various diseases (Subba 298)". New kinds of skin diseases occur as a result of imbalanced environment. So, the fear of protection of environment is to be in the minds of all.

The fear of ecological and environmental imbalance can be minimized by managing the ecological problem. "Every act of the human beings is conducted by the fear (Subba 84)". If we fear and act in a rational way to balance the eco-fear, it becomes easier but everyone must have this sense of fear of balancing ecological imbalance. The life of humans cannot become easy without being free from the fear of imbalance of environment on earth. "Life cannot be easy unless the life becomes free from fear (Subba 72)". To become free from the unnecessary fear in life, we must act consciously to manage the degrading condition of ecology and environment.

Fear has multiple meanings and fear comes out of consciousness and awareness. The eco-fear comes only in those minds of the people who are conscious of the present condition of the world ecological and environmental situation. "We believe fear itself has multiple and infinite meanings and roles and serves as a type of 'mirror' to self-awareness and consciousness itself (Fisher et al 2)". It indicates that the fear in balancing of ecology and environment is to be enhanced in a necessary proportion. The self-consciousness and awareness in the field of degrading condition of ecology is a must.

"Fears always appear in those gray areas of our lives that

we feel inadequate or incompetent about ." -Osinakachi Akuma Kalu

The world, with the degrading condition of ecology and environment remains with fear and despair. ". . . all that is left is fear and despair (Kalu 41)". Until and unless the ecological and environment is not addressed on time, the eco-conscious people would be living with fear and despair in the world. We are almost unable to manage the eco-problems in the world. So, fear comes as we are not able to handle the burning issues in life. "Fears always appear in those gray areas of our lives that we feel inadequate or incompetent about (Kalu 59)". We fear with the incompetent of managing the ecological problem and the positive fear is appreciable but the negative fear is harmful to solve the problem. One of the obstacles for human happiness is fear. The fear of eco-turbulence has taken all our happiness away from us. To gain happiness we need to manage and balance the worldwide eco-turbulence and to create a fearlessness situation in the world.

Fear management has become one of the subjects of study in the present context. To create fearless situation is possible with the help of fear education. Michael Fisher writes "We need a better fear education (116)". We people have fear education; they become conscious about the eco-turbulence and actively participate to minimize the destruction and pollution of environment. ". . . it is a way to the normalization of fear itself in our societies (Fisher 60)". The act of normalization of fear in eco-turbulence is the act of balancing the environment and to know or to have the knowledge that there is not much risk of ecological bad effects in human life.

Future of Eco-fear

                We are all worried about our future and for our generation. We live for tomorrow. We want our future life better. We are the dreamers and our dreams with positive fear come to be true. The writer of philosophy of fear Eneyo argues:

We all want our tomorrow to be better than our today, because of this; we try our possible best to do those things that will guarantee the actualization of our dreams . . . uncertainty regarding our future creates fear of failure and success. (44)

"Fear is a moderator of our thoughts, actions and inactions." -Michael Bessey Eneyo

To be worried about the future ecological condition is natural as well as meaningful. To fear about the future ecological balancing is positive fear and such type of fear helps us to be active as well as more and more conscious. "Future fear is not without its advantages (Eneyo 45)". When we have the fear of better tomorrow and with its advantages, we need to work hard to make it successful. "Fear is a moderator of our thoughts, actions and inactions (Eneyo 45)". Eco-fear is to be taken as a fear of motivator of our actions to balance the ecology and environment. ". . . fear moderates our thoughts into an informed idea that enables us know what to do when occasion warrants (Eneyo 46)". When we fear about the better tomorrow, we know the right and wrong and we can better handle the problem of balancing the ecology and the environment.

Positive fear helps to bring various types of the problems in life. B. Maria Kumar and B.S Susmita have produced positive driving force in  "The Youth Don't Cry" in which they discuss about the positive fear. Kumar and Susmita write:

. . . handling of fear in a positive sense depends upon a multitude of factors such as frequency of positive social interactions, positive physical environment, levels of knowledge, education and wisdom, scientific temper, positive attitude, hope, etc. (167)       

This quote indicates the positive fear of solving the problems of any kind. Levels of knowledge, education and wisdom can become the source of solving the future eco-fears. The youths need to develop the positive fear to balance the ecology and environment because youths are the future responsible and the dreamers more than the old people. Fear with reasoning to the youths can assist to guarantee the better tomorrow.

. . . handling of fear in a positive sense depends upon a multitude of factors such as frequency of positive social interactions, positive physical environment, levels of knowledge, education and wisdom, scientific temper, positive attitude, hope, etc.- B. Maria Kumar and B. S. Susmita



                Fear in eco-turbulence has become the central issue all over the world. The chemical clouding has threatened the world. Nobody knows how much harmful effects we are facing in day to day life. We can feel only when we really experience the ecological and environmental effects in our real life. Until and unless we face the reality of its harmful results, we just fear.

                The earth is in pain but "yet she endures". The implicit warning is that if human kind continues to exploit the earth recklessly, the earth may strike back. The ecological condition of the world indicates the darker picture of the future. But there is also hope for us because we can learn from the past mistakes. So, positive fear for better life for tomorrow plays the significant role to balance the ecology and environment. The positive fear in youths, intellectuals, ecologists and the environment experts can assist to become more and more conscious about the possible doom of the humanity. Hence, the positive fear is to be taken in positive sense to manage the fearless world for us and for our generation. But this type of positive fear should reach the hearts of all the heads of the government and administrators as well as from the laymen to the presidents to address this terrible issue. If it is not addressed. seriously and positively on time, the existence of any living creatures cannot be even imagined in future. 


Bhawani shankar Adhikari is a Nepal born author. Bhawani Shankar Adhikari Born: 29 September 1968 Panchthar, Nepal. Teaches English language and literature in Balmeeki Campus, Kathmandu, Sanskrit University of Nepal Qualification: M.phil. (in English), Ph.D Scholars, student of LLB, B Ed, Father's Name: Khadga Prasad Adhikari Mother's Name: Chandrakala Adhikari His books: 1. Communism and Power Domination in George Orwell's 1984 and the Animal Farm 2. Sexuality And Sexual Perversion in The Waste Land of T.S. Eliot 3. Balmeeki: Prose Poems and Travelogue 4. More than 20 research articles Lives in Kathmandu, Nepal. Involved in NELTA and different private colleges.        

Works Cited

Chaudary, Anuradha. "How Same We Are?" Flax- Golden Tales: An Inter-displinary Approach to Learning English. Ekta Books: Kathmandu, Nepal. 2008. Print.

China's War on Pollution. YouTube.

Diamond, Jared. "Adaptive Failure: Easter's End". Flax- Golden Tales: An Inter-displinary Approach to Learning English. Ekta Books: Kathmandu, Nepal. 2008. Print.

Eneyo, Michael Bassey. Philosophy of Fear: A Move to Overcoming Negative Fear. Xlibris. 2018. Print.

Fisher, R. Michael and Desh Subba. Philosophy of Fearism: A First East- West Dialogue. Xlibris. 2016. Print. 

Fisher, R. Michael, B. Maria Kumar and Desh Subba. Fear, Law and Criminology. Critical issues in Applying The Philosophy of Fearism. Xlibris. 2018. Print.

Fisher, R. Michael. Eco-philosophy of Fearism and Eco-criticism: In an Age of Terror. Technical paper no. 68. 2017. Print.

Kalu, Osinakachi Akuma. The First Stage of the Fearologist. Owerri. The Penlords. 2017. Print.

Kumar, B. Maria and B.S Susmita. The Youth Don't Cry: A critical commentary on the Youth about their fears and hopes amidst adversities and opportunities. Indra Publishing House: Habibganj Police Station Road.2018. Print 

Nissani, Moti and Shreedhar Lohani. Flex- Golden Tales: An Interdisciplinary Approach to Learning English. "Gaia". Ekta Books: Kathmandu, Nepal. 2008. Print.  

Nissani, Moti. "Two Long-term Problems: Too Many People, Too Few Trees". The Heritage of Words. Ekta Books: Kathmandu, Nepal. 1998. Print.

Subba, Desh. Philosophy of Fearism: Life is Conducted, Directed and Controlled by the Fear. Xlibris. 2014. Print.

Subba, Desh. The Tribesman's Journey to Fearless. A Novel Based on Fearism. Xlibris. 2015. Print.

The Devastating Effects of pollution in China (part ½ ) 2014. YouTube.


Read more…

The following Technical Papers (1-84) are all available and all Yellow Papers, on the PRISM digital library, University of Calgary archives. A Google Scholar Search under my name will likely show them all as well. 

Fisher, R. M. (2019). Schopenhauer on fear. Technical Paper No. 84. Calgary, AB: In Search of Fearlessness Research Institute. 

Fisher, R. M. (2019). Politics of fear: An integrative paradigm of fear management/education. Technical Paper No. 83. Calgary, AB: In Search of Fearlessness Research


Fisher, R. M. (2019). Notes and drawings to myself: A Fearlessness future. Technical Paper No. 82. Calgary, AB: In Search of Fearlessness Research Institute. 

Fisher, R. M. (2019). How the “culture of positivity” debilitates Fear Studies. Technical Paper No. 81. Calgary, AB: In Search of Fearlessness Research Institute.

Fisher, R. M. (2019). In Search of Fearlessness Project: Archival memory, 1989-91. Technical Paper No. 80. Calgary, AB: In Search of Fearlessness Research Institute.

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

Fisher, R. M. (2018). Fisher’s engagements with fearism: An annotated bibliography. Technical Paper No. 78. Calgary, AB: In Search of Fearlessness Research Institute.

Fisher, R. M. (2018). Fear, fearlessness and education: Annotated bibliography of the publications of R. Michael Fisher. Technical Paper No. 77. Calgary, AB: In Search of Fearlessness Research Institute.

Fisher, R. M. (2018). “Fear has no place...”: The youth movement for fearlessness in need of critique. Technical Paper No. 76. Calgary, AB: In Search of Fearlessness Research Institute.

Fisher, R. M. (2018). Hypnosis to feargnosis: An introduction to trance-formations. Technical Paper No. 75. Calgary, AB: In Search of Fearlessness Research Institute.

Fisher, R. M. (2018). ‘Fear’ Studies, 12 years later: Progress and barriers. Technical Paper No. 74. Calgary, AB: In Search of Fearlessness Research Institute.

Fisher, R. M. (2018). The fourth stage of the fearologist. Technical Paper No. 73. Calgary, AB: In Search of Fearlessness Research Institute.

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

Fisher, R. M. (2018). Education and the Fear Problem: An investigation of “truths”. Technical Paper No. 71. Calgary, AB: In Search of Fearlessness Research Institute.

Fisher, R. M. (2017). Ecocriticism, ecophobia and Indigenous criticism. Technical Paper No. 70. Calgary, AB: In Search of Fearlessness Research Institute.

Fisher, R. M. (2017). Fearanalysis and ecocriticism in the light of terrorcriticism. Technical Paper No. 69. Calgary, AB: In Search of Fearlessness Research Institute.

Fisher, R. M. (2017). Eco-philosophy of fearism and ecocriticism: In an Age of Terror. Technical Paper No. 68. Calgary, AB: In Search of Fearlessness Research Institute.

Fisher, R. M. (2017). Ecocriticism, ecophobia and the culture of fear: Autobiographical reflections. Technical Paper No. 67. Calgary, AB: In Search of Fearlessness Research Insitute.

Fisher, R. M. (2017). Why eco-criticism now?: Pathways to the Eco-Fear Problem and ecophobia. Technical Paper No. 66. Calgary, AB: In Search of Fearlessness Research Institute.

Fisher, R. M. (2017). Love-Fear: Uni-Bicentric Theorem as basis for the Fearlessness Movement. Technical Paper No. 65. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2017). “Fearism”: A critical analysis of uses and discourses in global migration studies. Technical Paper No. 64. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2016). Transformation of Fear: A critical look in educational philosophy and contexts. Technical Paper No. 63. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2016). Invoking fearanalysis: A new methodology applied to wicked problems and paradigm shifts in the Anthropocene. A CSIIE Yellow Paper, DIFS-15. Carbondale, IL: Center for Spiritual Inquiry & Integral Education.

Fisher, R. M. (2016). Four Arrows: His philosophy, theory, praxis & pedagogy. Technical Paper No. 62. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M., Coyne, E., and Biddington, T. (2016). Education, theology and fear: Two priests and a fearologist in dialogue. Technical Paper No. 61. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2016). Educators, we have a culture of fear problem! A CSIIE Yellow Paper, DIFS-14. Carbondale, IL:  Center for Spiritual Inquiry and Integral Education.

Fisher, R. M. (2016). Ideological underpinnings of colonial domination in understanding fear itself. Technical Paper No. 60. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2016). Problem of branding “fearlessness” in education and leadership. Technical Paper No. 59. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2016). In defense of fearism: The case of Noam Chomsky. Technical Paper No. 58. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. and Subba, D. (2016). Terrrorism: A guide to fearful times based on a philosophy of fearism. Technical Paper No. 57. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2015). Fearanalysis: Further notes from a forensic craft. Technical Paper No. 56. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2015). Educative criteria for using the terms “fearlessness” and “fearless.” Technical Paper No. 55. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2015). Educating ourselves: Lovist or Fearist perspective? Technical Paper No. 54. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2015). What is the West’s problem with fearlessness? Technical Paper No. 53. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2015). Further steps to an ecology of fear. Technical Paper No. 52. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2014). Towards a theory of fearism. Technical Paper No. 51. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2014). Aesthetics of a decolonizing mind. A CSIIE Yellow Paper, DIFS-13. Carbondale, IL: Center for Spiritual Inquiry & Integral Education.

Fisher, R. M., and J. M. Massey) (2014). Decolonizing: What makes for a (r)evolution today?: Oppressor and oppressed in critical integral praxis. A CSIIE Yellow Paper, DIFS-12. Carbondale, IL: Center for Spiritual Inquiry & Integral Education.

Fisher, R. M. (with Massey, J. M.) (2014). Decolonizing: Physician of the mind (interview with Jason Martez Massey). A CSIIE Yellow Paper DIFS-11. Carbondale, IL: Center for Spiritual Inquiry & Integral Education.

Fisher, R. M. (2014). "Fearless leadership" in education: Containers, contradictions & recalibrations. A CSIIE Yellow Paper, DIFS-10. Carbondale, IL: Center for Spiritual Inquiry & Integral Education.

Fisher, R. M. (2014). Making an integral therapist: Sociotherapist (Part 1). A CSIIE Yellow Paper, DIFS-9. Carbondale, IL: Center for Spiritual Inquiry & Integral Education.

Fisher, R. M. (2013). Fearuality: Introduction to a theoretical and conceptual breakthrough. Technical Paper No. 50. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2013). Females and fear: Contributions and challenges. Technical Paper No. 49. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2013). The problem of defining the concept of "fear-based." Technical Paper No. 48. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2013). On being a good integralist. A CSIIE Yellow Paper, DIFS-8. Carbondale, IL: Center for Spiritual Inquiry & Integral Education.

Fisher, R. M. (2013). Fearology and the French historical consciousness of its Intelligentsia. Technical Paper No. 47. Carbondale, IL: In Search of Fearlessness Research Institute.

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. (2013). Making fearuality more sexy: Intersections with Foucault. Technical Paper No. 45. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2013). 'Fear' without feelings (FWF): Latest discoveries & speculations on the cure for 'fear.' Technical Paper No. 44. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2013). Shadow Problem, Fear Problem: Jung meets fearanalysis. Technical Paper No. 42. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2012). Foundations for 'Fear' Studies: 9 propositions. Technical Paper No. 43. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2012). Towards an integral fearlessness theory (Part 1): Nondual integralism. Technical Paper No. 41. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2012). Do we really want a fearless society? Technical Paper No. 40. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2012). Erich Fromm and universal humane experience: Application in the aesthetic domain for art educators. Technical Paper No. 39. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2012). Steps to an ecology of fear: Advanced curriculum for fearlessness. Technical Paper No. 38. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2012). Love and fear. A CSIIE Yellow Paper, DIFS-6. Carbondale, IL: Center for Spiritual Inquiry & Integral Education.

Fisher, R. M. (2012). Beginning dispensations of integral fearology: Systematics and problematics in the study of fear. A CSIIE Yellow Paper, DIFS-5. Carbondale, IL: Center for Spiritual Inquiry & Integral Education.

Fisher, R. M. (2012). The Fear Matrix: The making of a revolutionary lived curriculum. A CSIIE Yellow Paper, DIFS-4. Carbondale, IL: Center for Spiritual Inquiry and Integral Education.

Fisher, R. M. (2012). A survey of contemporary integral adult/higher education: A CSIIE pilot project. Carbondale, IL: Center for Spiritual Inquiry & Integral Education.

Fisher, R. M. (2011). "Culture of fear" and education: An annotated bibliography [2nd ed.]. Technical Paper No. 28. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2011). A new ‘Fear’ Studies vocabulary. A CSIIE Yellow Paper, DIFS-3. Carbondale, IL: Center for Spiritual Inquiry & Integral Education.

Fisher, R. M. (2011). A research agenda to legitimate the study of ‘fear;: Beginning Fearology 2000-11. A CSIIE Yellow Paper, DIFS-2. Carbondale, IL: Center for Spiritual Inquiry & Integral Education.

Fisher, R. M. (2011). The flatland and fearlessness teachings of Ken Wilber. A CSIIE Yellow Paper, DIFS-1. Carbondale, IL: Center for Spiritual Inquiry & Integral Education.

Fisher, R. M. (2011). A ‘Fear’ Studies perspective and critique: Analyzing English and Stengel’s progressive study of fear and learning in Educational Theory. Technical Paper No. 37. Carbondale, IL: In Search of Fearlessness Research Institute. 

Fisher, R. M. (2010). The death of Psychology: Integral and Fifth Force psychologies. Technical Paper No. 36. Carbondale, IL: In Search of Fearlessness Research Institute. 

Fisher, R. M. (2010). World’s fearlessness teachings: Radical approach to fear management/education. Technical Paper No. 35. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2009). The quest to control emotion(s): A critical integral fearanalysis. Technical Paper No. 34. Carbondale, IL: In Search of Fearlessness Research Institute.  

Fisher, R. M. (2009). “Unplugging” as real and metaphoric: Emancipatory dimensions to The Matrix trilogy. Technical Paper No. 33. Carbondale, IL: In Search of Fearlessness Research Institute.

Fisher, R. M. (2008). What ‘color’ is Pandora’s Box?: Dialoguing on fear, art installation 1. Technical Paper No. 32. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2008). Fearless standpoint theory: Origins of FMS-9 in Ken Wilber’s work. Technical Paper No. 31. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2008). A post-9/11 watershed: Uniting the fearlessness movement. Technical Paper No. 30. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2007). The need for holistic fear management. Technical Paper No. 29. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2007). Culture of fear and education: An annotated bibliography. Technical Paper 28. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2007). Ken Wilber and the education literature: Abridged annotated bibliography. Retrieved from


Fisher, R.M. (2007). A guide to Ken Wilber and the educational literature: Annotated bibliography. Technical Paper No. 27. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2007). Disappear fear: Action fearology for the 21st century. Technical Paper No. 26. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2007). Education and the culture of fear: A review. Technical Paper No. 25. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2007). Toward an integral terror management theory: Wilber-Combs lattice. Technical Paper No. 24. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2007). Conceptualizing a fearlessness philosophy: Existential philosophy and a genealogy of fear management system-5. Technical Paper No. 23. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2007). History of the fearlessness movement: An introduction. Technical Paper No. 22. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. & Bickel, B. (2007). Toward a postmodern spirituality: A ‘new’ vision for ISOF. Technical Paper No. 21. Vancouver, BC: 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. (2005). Critical integral ‘Fear’ Studies: A basic organizing framework. Technical Paper No. 19. Vancouver, BC: In Search of Fearlessness Research Institute.


Fisher, R.M. (2004). Significance of fear. Technical Paper No. 18. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2004). Wilber and fear management theory. Technical Paper No. 17. Vancouver, BC: In Search of Fearlessness Research Institute.


Fisher, R.M. (2003). Fear is... Technical Paper No. 16. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2003). A report on the status of fear education. Technical Paper No. 15. Vancouver, BC: In Search of Fearlessness Research Institute.

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

Fisher, R.M. (2002). What is the 'Fear' Matrix: Part I, Failure of cultural. Technical Paper No. 13. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2001). Fearology: Biography of an idea. Technical Paper No. 12. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2001). 'Fear' studies: A conceptual proposal. Technical Paper No. 11. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2000). A movement toward a fearless society: A powerful contradiction to violence. Technical Paper No. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (2000). Unveiling the hidden curriculum in conflict resolution and peace education: Future directions toward a critical conflict education and 'conflict' pedagogy. Technical Paper No. 9 Vancouver, BC: In Search of Fearlessness Research Institute. 

Fisher, R. M. (2003). Philosopher on fear meets Oprah-Not!. Technical Paper No. 8. Vancouver, BC: In Search of Fearlessness Research Institute. 

Fisher, R. M. (1998/2012). Culture of 'fear': Toxification of landscape-mindscape as meta-context for education in the 21st century. Technical Paper No. 7. Vancouver, BC: In Search of Fearlessness Research Institute.

Fisher, R.M. (1997). Defining the enemy of fearlessness. Technical Paper No. 6. Calgary, AB: In Search of Fearlessness Research Institute. 

Fisher, R.M. (1997). (2nd Ed.). A research guide to Ken Wilber's critics. Technical Paper No. 5. Calgary, AB: In Search of Fearlessness Research Institute. 

Fisher, R. M. (1997). Thanatos and Phobos: 'Fear' and its role in Ken Wilber's transpersonal theory. Technical Paper No. 4. Calgary, AB: In Search of Fearlessness Research Institute.

Fisher, R.M. (1996). A Wilberian critique of the philosophy of emotion. Technical Paper No. 3. Calgary, AB: 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. 

Fisher, R.M. (1995). An introduction to defining 'fear'; A spectrum approach. Technical Paper No. 1. Calgary, AB: In Search of Fearlessness Research Institute.


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