Trans Philosophism: Trans Philosophism Doctrine on Marxism, Postmodernism, Existentialism, Criticism, Sociology, Ecology, Politics, Science & Language

By Desh Subba

In philosophy and language, for the first time relativity theory, time travel, and law of motions, is applied in this book.
"The 17th century was the century of mathematics; The 18th century that of physics; The 19th century of biology and The 20th century is the century of fear", said by Albert Camus but The 21st century and afterwards is time for Trans Philosophism.

It contradicts classical Marxism and postmodernism. It combines materialism and idealism to shape the universe; that is in Mateidealism. It is a union concept. Book is: A Fearism Treatise on Political Philosophy. It (re)speculates social contract theories from the Trans Philosophism point of view.
It categorizes;
1st Structure (Plato's Narrator of Allegory of Cave)-Thesis
2st Super Structure (Karl Marx) -Antithesis
3nd Bad Faith (Jean Paul Sartre)-Antithesis
4th Super Fear Structure [(Fear faith) Desh Subba] – Synthesis

Such kinds of several new philosophical ideas and terminologies have been experimented in this book. It is an umbrella of philosophies.

• Language: English
• Publisher: Xlibris AU
• Release date: Nov 26, 2021
• ISBN: 9781669885191

Desh Subba

R. Michael Fisher, Ph.D., was born and raised in Canada, and is currently living in the USA with his life-partner. He is a researcher, educator, counselor, artist and integral human development consultant with over 25 years experience studying fear and fearlessness and their role in society, especially in education. He has published many monographs, book chapters and journal articles dedicated to improving the quality of life. In 1989 he founded the In Search of Fearlessness Project and has founded several organizations since that time. He is currently Director of the Center for Spiritual Inquiry and Integral Education. His opus work, published in 2010, is The World's Fearlessness Teachings: A Critical Integral Approach to Fear Management/Education for the 21st Century. Desh Subba is a philosopher, novelist and poet. He was born in Dharan, in the eastern part of Nepal in 1965 and currently lives with his family in Hong Kong. He started Philosophy of Fearism as a literary movement in 1999 with his fiction and in 2011 with the line poem. He’s published four novels in Nepali. His third novel Aadibashi is recently published in English, entitled The Tribesmen's Journey to Fearless. In this novel he experiments with the Philosophy of Fearism in literature. He has received three book awards in 2015: National Indie Excellence Awards (winner), International Book Awards (finalist) and New York Book Festival Award (honorable mention). He continues to write while speaking at universities, like Hong Kong University and elsewhere about Fearism. He the leading fearism spokesperson in the East, and co-founder of the Fearism Study Center (2009-) in Dharan, Nepal.

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Copyright © 2021 by Desh Subba.

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Any people depicted in stock imagery provided by Getty Images are models, and such images are being used for illustrative purposes only.

Certain stock imagery © Getty Images.

Edited by R. Michael Fisher

Rev. date: 11/24/2021

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CONTENTS

Editor’s Commentary

Trans Philosophism Preface

Introduction

A Reason to Begin

Allegory of Cave and Prisoner

A FEARISM TREATISE ON POLITICAL

PHILOSOPHY

SECTION ONE

PART 1 POLITICAL FEARISM

Thomas Hobbes and His Fearolotical Philosophy

Conclusion

PART 2 REANALYSIS OF MARXISM IN FEARISM VIEW

PART 3 SPECTRE OF THE COMMUNIST MANIFESTO

A. Bourgeois and Proletariat

B. Proletarian and Communist

PART 4 STATE OF FEAR TO ‘THE MOTION OF CIVILIZATION’

A. Interpretation of Fearism

B. Supportive Materials

C. Law of Motion in Civilization

PART 5 EXCAVATION ON MARXISM PHILOSOPHY: A POPULAR OUTLINE

A. Refutation of Marxist View of Consciousness

B. Fearist View of Consciousness

PART 6 ONTOLOGICAL FEAR STRUGGLE

PART 7 SCIENTIFIC FEARISM

A. Enter to Mateidealism Philosophy

B. Materialism, Idealism and Mateidealism

C. Whom Materialism, Idealism and Mateidealism Serve

D. Dialectics and Super Fearism

PART 8 MARXISM AND FEARISM LINES

A. Influential Basis of Marxism is Fearism

PART 9 PREVALENCE OF MARXISM AND FEARISM

A. The Base of Prevalence and Infrastructure

B. The Creative Character of Philosophy

C. Leninist Phase in the Development of Philosophy

SECTION TWO

PART 10 DIALECTICAL AND FEAROLOGICAL MATERIALISM

A. What is a Substance?

B. Motion of Substance

C. Consciousness of a Human

PART 11 FEELING AND EMERGENCE

A. Reason of Feelings

B. Cause and Effect

C. Probability and Reality

D. The System and Components

PART 12 FEAROLOGICAL MATERIALISM AND UNIVERSAL RELATIONS

Basic Laws of Fearological Materialism

PART 13 HISTORICAL MATERIALISM LINKS TO FEAR

Historical Necessity and Human Freedom

PART 14 FEAR AS GRAVITY OF SOCIETY

A. How the Law Began in Community

B. Diversity of Contradictions

C. Conflict With and Without Enemies

D. Major and Minor Conflicts

E. Rules of Quantitative to Qualitative Change

F. Integrity and Disintegration in Development

G. Dialectical Reversal and Emergence

PART 15 HISTORY IS A FEAR HERITAGE

A. The Heart Card Society

B. Who Are Great Persons and How They Are Born

PART 16 FEAR IN POPULATION, SOCIETY AND NATURE

A. Creative Relationship

B. Productive and ‘Super Production Force’

C. Industrious Forces and Production Relations

D. Economical Basis of Society and Its Content

E. Re-analysis of Base and Superstructure

PART 17 COMPARATIVE STUDY OF MOTION OF COMMUNITY

SECTION THREE

PART 18 THE ROLE OF LABOR IN THE ORIGIN OF CONSCIOUSNESS

Foundation of Language

PART 19 ROLE OF FEAR IN SOCIAL AWARENESS

A. Essence and Origin of Social Consciousness

B. Relative Self-Reliance in Perception

C. Fearitic Task in Community Progress

PART 20 PERSONAL AND SOCIAL IDEOLOGY

A. Social Attitude

B. Community Character of Ideology

C. Characteristics and Importance of an Ideological Human

D. Purpose of Ideological Work

PART 21 FORMS OF POLITICAL & SCIENTIFIC CONTEMPLATION

A. Political, Judicial and Economic Views

B. Political Outlook and Voting System

C. Legislation, Judicial and Executive Relations

D. Essence of Morality

E. Code of Fear for Building a Society

F. Stipulation of Religion

G. Birth of Art, Music and Civilization

H. Communal Responsibility of Art

I. Social Consciousness as a Form of Science

J. Technological Revolution and Consequences

K. Nature and Hi-Tech Revolution

L. Society, Science and Fear

PART 22 KNOWLEDGE AND LIVELIHOOD

A. Theory of Unity and Practice

B. Universal Fearism Truths

C. Role of the Equipment

D. Proposal of Fear View

PART 23 ECO-FEARISM AND SOTALISM

PART 24 SOCIALISM, CAPITALISM AND SOTALISM

A. Primitive Life

B. Drudgery and Farming

C. Beginning of Merchantry

D. The Sotalization World

E. State of Shangri- La

PART 25 ECONOMIC SYSTEMS

A. Stomach Needs Work

B. Socio-Economic Ladder and Handrail

C. Professional Capitalism

PART 26 DIALECTICAL STRUGGLES

A. History of Fear Struggle

B. Sequential Struggles

C. Importance of Education

D. Solution of Labor Issues

E. Modern Capitalist

F. High Risk in Transition Period

G. Struggle during the Transition

H. Exploitation, Transition and War

I. The First Experience of Freedom

J. How to Eliminate Discrimination

K. Relation between Town and Village

L. Better Ways to Minimize the Gap

PART 27 REASON FOR UNITY OF THE PEOPLE

A. Lineage

B. Tribe

C. Nation

D. National Relations in Capitalist Society

E. Rise of Colonial Nations

SECTION FOUR

PART 28 RELATIONSHIP BETWEEN THE STATE AND FEAR

A. Derivation of the State

B. The State is Safeguard

C. Essence of the State

D. Types of State and Forms of Administration

E. Reactionary Character of the Bourgeois

F. Dictatorship of the Proletarian

G. Changing Form of Proletarian Dictatorship

H. Actions of Proletarian Dictatorship

I. A New Form of Democracy

J. Public State in Socialist Society

K. Development of Fearist Democracy

L. Fragility of Communism

M. Continuation of Fearological the State

PART 29 THEORY OF REVOLUTION

A. Final Cause of Revolution

B. Fearanalysis Elements in Revolution

C. Character and Dynamic Forces

D. People’s Revolution

E. Changing World Scenario

F. Peace Pigeon in the Open-World

G. The Probability of Cold War II

PART 30 FEAROLOTICAL MODEL

A. Beginning of the Fearolotical Model

B. Peaceful Co-existence in the New World

C. Haven of Peaceful Coexistence

D. Depth of the Crisis

E. Democratic Struggle against Monopoly

F. Election is The Aptest Way of Government

PART 31 NATIONAL LIBERATION

A. Independence Struggle

B. Danger of Neo-Colonialism

C. Revolutionary Essence is the Suffocation

D. Character of Liberation

E. Forward Motions of the Revolution

F. Important Goal of the Revolt

G. Building a Basic Economy

H. Dynamic Economic Options

I. Pure Path of Development

J. Declining the Socialist Path

K. Selection of Safety House

PART 32 CAPITALISM, SOCIALISM, FEARISM AND NATIONS

A. Looters Class

B. Family, as Fear Minimization

C. Family Form

D. Arise of Heart Family system

E. Dream Place

PART 33 SOBER FEAR IN THE SKY

A. Global Warming

B. Effects of Global Warming

C. Ozone Loss

D. Fear in Medical Science

E. Alarm Bells on Health

F. Overpopulation is killing the Earth

G. Meteors, Nebulas and Terror

H. Fierce Attack on Oxygen

PART 34 FEARLESSNESS AND STATE OF ECSTASY

PART 35 CYBERSOCIETY

PART 36 EPILOGUE

SECTION FIVE

FEAR PRECEDES ESSENCE

SECTION SIX

CHALLENGING QUESTIONS TO POSTMODERNISM

A. A Genesis of Meaning in Engaging Derrida

B. Contradiction to Foucauldian Theory

C. ‘Free’ Slogan of the Subaltern

SECTION SEVEN

MISCELLANEOUS

A. Theory of the Egg

B. Fearomenology

C. The Question of Four Causes of Aristotle

Figures

Figure 1 Thomas Hobbes’s Fearolotical Philosophy

Figure 3 State of Fear to Civilization

Figure 4 Theory of Playing Cards

Figure 5 Individual and Group

Figure 6 Historical Materialism Links to Fear

Figure 7 Global Temperatures (Photo by NASA)

Figure 8 A ‘Genesis of Meaning’ in Engaging Derrida

References

Glossary

Myth

Proverb

DEDICATION

T RANS PHILOSOPHISM IS a new wave of interpretation and exposition of knowledge. I am dedicating this book to those who have been actively trans-philosophising philosophy.

AUTHOR

2.%20Author%20Book%20ID%20835551.JPG

D ESH SUBBA, AN influential thinker onward postmodernism, is born in 1965 in the eastern region of mountainous Nepal of Mt. Everest fame. He is the pioneer of ‘Philosophy of Fearism’ which, of late, came to be regarded as the latest contribution to the field of contemporary philosophy. His works have encouraged the academia across the world to open thinking by establishing it as one new trend. After postmodernism, thinkers have begun to think in terms of ‘Trans Philosophical’ approaches.

Abbreviation

Basic needs (B3) = food +shelter+ cloth

Natural disasters (N6)=storm+ thunder+ earthquake+ snow+ wind+ draught

Domination (D3) = Domination+ oppression+ exploitation

Workingmen (W4) =worker, peasant, proletariat and laborer

Protection (P3) = Protection, preservation and defend

SU= Soviet Union

Time Travel (S4) = Space, time, reading and writing

S & W= Speech and writing

5F= Conditional reflex, environment, sense organ, incident, necessity

EDITOR’S COMMENTARY

Throughout this book, I have attempted to come out of the den [re: Plato’s cave: is his sub-section of the INTRODUCTION Allegory of Cave and Prisoner] to get into a new world....I hope to reveal something new....I present the new life and the new world through a Fearism perspective. To do so, I have compared it to Marxism, postmodernism, political science, psychoanalysis, phenomenology, and existentialism. It is new path for a new century-’TransPhilosophism-(existence of) fear precedes essence’.-Desh Subba

I hope writing and speech will die, and what remains is meaning. –Desh Subba

First salvation must be born in one’s mind. –Desh Subba

I ’M GLAD TO have been asked by Subba to read his latest provocative work Transphilosophism . Like the above examples, there are many poignant lines and statements by Desh Subba in his new book. They shine and cut through the darkness and dullness of lives lived without a lot of depth of meaning. They potentially disrupt lives lived in the shadows of illusions, habits and a lot of destructive fear effects that keep people from being curious throughout their lives. Truth really matters to this philosopher, writer and poet.

We now get to confront his thought and his politics full-on, especially his newest thinking over the last five years. His other books have been more muted, almost neutral matter-of-fact in tone, although interesting, in my opinion; but in this book Subba drops polite liberal filters; he lets it all out. He speaks his own radical mind. And guess what? He claims at one point, he is writing on a Fearism Manifesto. So, watch out Marxists, Subba offers (in his words) noble truths from a fearist perspective that is going to really fly forward off the pages here. I am most impressed with the immense amount of work and years that have gone into writing this collection of essays that he finally could put together.

As editor/interpreter, I’ve read this text more carefully than I read my own manuscripts. That is a good thing because I can take nothing for granted in such an endeavor and it keeps me more aware while reading and trying to figure out what an author is saying and how best I may be able to clarify it as someone who (like myself) is proficient in my mother tongue of English. Although, I am not an English teacher or professor nor a person who cares all that much about the finest-tuned aspects of proper English, I more appreciate good ideas. And as a philosopher myself, I appreciate his book for that reason. And it is on that philosophical ground that Subba and I intersect in this book and have since late 2014. That’s when we came together to read and write books and articles revolving always around fear(ism).

Interpreting and partially translating an author’s text, like Desh Subba’s, when English is their second or third language for writing and speaking, is a challenge enough. When the author is producing a major tome of original philosophical work and using many new words in their vocabulary for conceptual richness and often playfulness, as Subba loves to do, then as interpreter (i.e., Editor) I have a lot to pay attention to with great seriousness. Yet, also I found in this interpreting that I had to play along with his intention to be new, innovative, creative—and, I had to let myself enjoy their search and grandness of claims. Subba tells a good deal about human nature and behavior, about development and evolution of humanity, and although he respects the uniqueness of situations and personalities, he also investigates universals regularly, much to which he recognizes that most poststructuralist and postmodern thinkers will be less than pleased about.

However, clearly, I have learned once again from Subba’s writing, that he is not out to please anyone. He belongs as a thinker-writer to no one or no tradition or ideology. He writes by no trained discipline or faculty department standards of a university or institution. He is really a free explorer and organic intellectual—and, it is not surprising he sees himself a cave dweller uniquely leading the way out of the shadows of those who do not see that reality is more than what they have imagined and been told. He transgresses the ‘normal’ assumptions and refuses to be a prisoner.

This function, as with Plato (Socrates) is the place of the philosopher, and one reads in Subba’s text a true joy he gets in thinking, sometimes when he is riding the subway to work at his security guard job in Hong Kong, and the pleasure he has in sharing his logical thoughts, questions and the many analogies, metaphors and images he offers to readers constantly to attempt to explain what he is discovering. Often such adventures are hypotheses, experiments—and, other times he presents absolute certainties—like near the end of the book he writes, Fear is eternal.

To be a good interpreter, I also have to be willing to learn, and to challenge my own favorite, if not rigid, thoughts and beliefs. Equally, I have to adjust to a style of discourse that may not be at all like my own. My criticisms rose many times but my job was bigger than that here, so I went with the flow of what he wanted to say. It was fascinating, at times, I felt like I got into the thinker’s/writer’s mind. But only when I could slow down my reading. It would be useful to be willing to dwell in Subba’s work thoroughly. Unfortunately, without giving more time to Subba’s latest book, I admit there are many things I don’t follow that well, and even I found some things incomprehensible. I trust that is more my problem than Subba’s problem. One would have to linger and think with this philosopher for many hours and years, no doubt, to truly gather all that is there in the text. So, it is a challenging journey I believe to understand the philosophy of Subba as a total holistic understanding. Other times he is very palatable and he wants to speak to the rather pragmatic and simple aspects of life that most anyone could read or understand his teachings.

When I could, I tried to make things clearer, and other times I just left things (for me) rather unclear and left Subba’s text relatively untouched so that readers could taste his originality and style and not have me continually change it to my formal preferences. It was a balancing act. That said, the issue of taking time to linger with Subba’s thoughts is a must—that is if you can make that a priority in your life—and, certainly not all can. I trust at least some keen readers will also somewhat travel with Subba’s text as I have for the past month. May they find this latest book of his to be a great journey of contemporary thought, coming out of the East (as Subba is Nepalese) and yet with a formal education and a lot of reading from the West, as he is competent to discuss a wide range of philosophical thinkers from Aristotle to Marx, to Derrida as well as Buddha.

Readers who have not read Subba’s prior work, or philosophy of fearism which he coined, will be likely fine in their reading this new work as is. Although, reading background works in fearism (or other’s) will probably be helpful to understand where Subba’s evolution of thoughts on fearism have gone. Indeed, he makes some suggestions why transphilosophism is the new key of Fearism and takes it to another level.

I know Subba is never happy with static ideas, and yet he also wants strong ideas that last and in this new book he strikes out to make strong claims about what fearists do and what fearism is and believes. At times, I found these more stayed claims and assertions not in keeping with his usual open-mindedness about fearism and how everyone can have their own versions of it. Maybe that kind of solidness become the intention of the more matured part of the philosopher, and of Subba himself, as he gains confidence in his thoughts, and he believes his biases and prejudices are not operating when it comes to understanding the most important basics about fear and human existence since the beginning of history. I don’t know how he can be so confident but that’s part of his journey and others will have to decide just how noble and great his truths uttered really are. I respect him, or anyone, who sincerely says what they need to say, from outside of the den.

R. Michael Fisher, Ph.D.

Nanaimo, BC, Canada

August 2, 2021

TRANS PHILOSOPHISM PREFACE

Introduction

A Reason to Begin

The 17th century was the century of mathematics,

The 18th century that of physics,

The 19th century of biology and

The 20th century is the century of fear [1].

The 21st is the century of Trans Philosophism.

U P TO THE 20 th century is classified by Albert Camus (above), while I added a classification for the potential of the 21 st century. By the 21 st century, things have shifted, and we come to the end of the Camusian century of fear.

We Fearists [2] work on Fear under unique and creative methods and concepts like Philosophy of Fearism, Fearlessness, Eco-Fearism, and Fearanalysis. It is time to move beyond (a trans adventure). The 21st century and afterwards is time for Trans Philosophism. It is the collective way of conceiving and actualizing what I would call post-Fearism and Trans Philosophism.

We have a vacancy in philosophies after the completion of postmodernism. Trans Philosophism is going beyond this vacancy regarding time and space, logic, evidence and practical ways of life. Most of the previous philosophies and their theories were based on hypotheses, needing to be mostly retired because they were almost metaphysical, and little were they sensitive in the sense of daily use and daily necessities of the struggling conditions and highest potentials of humans. Trans Philosophism is meant to bring a refreshed inspiration and artful reality back to philosophy.

I have written a book review of Exotic Fearology by Bhawani Shanker Adhikari:

We see masters meditating on Chinese martial arts [e.g., in Shaolin Temples]. Their long hair becomes white. In the face [we] can see brighter light. They are always alert. If attacked from somewhere, their martial art can defeat the enemy [ultimately, fear itself]. They look [like] warriors in adulthood [old age]. They are seen fighting with their opponents in various games and sometimes practicing war. After a hard workout, they reach the pinnacle of this art."[3]

The world-at-large has accomplished lots of practice (exercise) throughout philosophy, science, religion, medical and politics. It is a time to do fear meditation as [the] guru does. Likewise in the guru-spirit of sacred warriorship, Dr. Achyuta N. Jha commented on my article Existence of Fear Precedes Essence, [4] that Fearism has the potential to demolish many historical philosophical theories. For Jha, as with myself, Fearism seems to be the hope of 21st century.

According to Socrates, religion, philosophy, and thought are indeed an exercise of death [5]. As a Fearism founder and author, I began to look at life and humankind from a fearist perspective. In the beginning, I examined the person. Then, I observed life and the changing planet around the person. What is the relationship between nature, self and society? My study incorporated nature, inhabitants, society, invention, the State, philosophy and science. I compared them. I concluded that individual or personal identity and existence are much greater issues than normally is expected and dealt with in philosophies.

Study, research, construction, and creation are being conducted to make these identities, their existence, and their lives fully alive. Thanatofear (death fear), in accordance with Socrates, was the most important among them. It is also an imperative for Thomas Hobbes and Karl Marx. It is the core motivation for everyone. The other relative fears (i.e., the relativity of fear) are related to hurts, accidents, diseases, property losses, and sicknesses, respectively. Afterward, I worked hard on the Fearism perspective to finally construct it as a philosophy.

I gradually concentrated my meditation on various philosophies. The Marxist interpretation was one of my foundations for a thesis. However, I lay my emphasis more on communal evolution than political interpretation. Marxism, at first, was more humanistic, social and less political. But gradually it set in motion to become more political and less social. At last, I focused my mind on the stone weapon and living in a cave. This is a point from where I found a book’s origin and departed to anti-thesis.

I begin this anti-thesis: Civilization is based on Fear. In civilization, we can find the law of fear, the theory of motion of emotion, law of social contracts, time travel, and the theory of relativity, as is my understanding. Fear motivations have flowed constantly since even prehistory. It floods us unshaped, and then takes shape when suddenly it appears via earthquake, tsunami, draught, crisis, pandemic, virus and war. At this sudden occurrence, or catastrophes, everyone shifts their efforts for the best ways to subsistence. This subsistence reshapes society and again flows constantly until next fetters come along on the way.

Marxism interpreted stone weapons, living in the cave and quest for food in general terms of the evolution of civilization. I tried to study it with some differences. I wound up thinking that the death fear urged people to work for preservation, protection and defense (P3). Our present civilization (e.g., East and West) is based on it. Several developmental adaptations, like construction, invention, and creation happen to take place from primitive to the present civilization but these works revolve around the base fear principle. Multiple alternatives to manage societies came into being during this long period, and socialism is one of them. These systems can be interpreted as evolved fear management systems (a la Fisher).

Socialism is not everything as claimed by Marx and Engels. I went through The Communist Manifesto and Marxism Philosophy a Popular Outline by Viktor Afanasyev [6]. First, I read a Nepalese Translation of Philosophy a Popular Outline, and later an English version. Some of this chapter, which is in translation, is not found in the original text. It is the reason I referenced each differently. My study on these texts guided me to a synthesis path for the 21st journey.

Additionally, I have presented a new way re: Political Theory, Existentialism and some parts of postmodernism. At the end of colonialism, Second World War, a lot of theories came forward to explain it. Collapse of socialism has the same character, but no one came forward to philosophize on it. The triad of thesis, antithesis and synthesis obtained in Socrates dialectical method is useful. He took two or more persons to construct a working dialectic. Hegel and Marx somewhat followed his path. However, I use another dialectical method.

Philosophically, I don’t require two or more persons. I need only to talk with myself. I ask questions of myself and find the answer myself. I call it internal dialectical method. It has 1st thesis, 2nd antithesis and 3rd synthesis. The books I mentioned above are incomplete for the best study of Marxism. However, they provided me with a strong foundation for further discourse on Trans Philosophism. The discourse in this text is based on them all.

I began to run at my work at tortoise speed. I piled up discourses to dig up Marxism. However, Marxism and Leninism are different from each other, but their basic issues are almost the same. So, I have used them as a synonym to each other in some contexts in this book. I spent fourteen years searching on Fearism; but I found none was working on Fearism theoretically. Philosophy of Fearism, my first systematic philosophy book, was published in 2014. And soon after I came to know Dr. R. Michael Fisher, a philosopher from Canada, had been working on Fear and Fearlessness and writing technical papers since 1989. He has worked a lot on Fearlessness in particular. Fisher has been advocating and arguing for Fearism, fear education and fear management—all as necessary to 21st century holistic-integral thought.

I came to know that he studied Philosophy of Fearism. I attained a copy of his Technical Paper 51 on Google [7] in which he mentioned my book. He has validated Philosophy of Fearism as a theory. I got in touch with him via email. Later we worked together on a couple of books and articles [8]. In those books, we have included works we have done on Fearism. We have been working together on various global issues to this day. In short, we are building a theoretical bridge between East and West to have deeper critical conversations about the nature and role of Fear. I am deeply indebted to R. Michael Fisher for editing my book. It has been a difficult task, but he made it easier.

Fearism has its research, interpretations, creations, and arguments. With this work, a lot of formerly invisible fear has now become visible. A new ‘Fear’ Studies has been invoked [9]. Nobody has done a detailed study on this issue before. Who did so, mostly presented fear negatively? Such misinterpretations were from great scholars. Fearism has appeared since the 1990s to guide biases onto the right track. As we stand close to Fearism, it reflects our faces and lives.

Some articles and themes herein, I have prior published in online and newspapers. I compiled them and included them herewith. These are steps of Trans Philosophism. In order to make Fearism a more fascinating genesis of meaning, it must be articulated on familiar terms with its rather unfamiliar new vocabulary. For example, Fearism and Marxism is just a game of exemplary of meaning, and complementarily.

First, we must understand what we want to further clarify for others. Meanings of meaning should be played as in the game. This is the way, for example, when I use the relativity theory of meaning. The original meaning exists as a statue; the observer interprets in writing and speech. What is the difference between Fearism and Marxism; it is simply a meaning. At first it should be constructed and then used, and then we need to make others understand it. It must depend on five factors (5F) (conditional reflex, environment, sense organ, incident, and necessity) to understand it. Marxism interprets the world, life and nature according to Marxist understanding. I interpret as I understand the world. All people, writers, philosophers and thinkers do the same.

Audiences, readers and people understand in their ways and use accordingly. People are relatively free to choose their thoughts and ways of life. Life and humanity are understood as the way they understand (i.e., their consciousness). I have only presented my agreements and disagreements herein. In the development of Fearism, I mostly studied practical lives and applied philosophies as possible. My mind is always keen to seek information about stone weapons, the invention of fire and life in the cave stages of human evolution.

In my research, I found fear struggle is attached to invention, construction and most all human activity. Then, my mind engages and wrestles with Marxism. As I continued research on Marxism, I felt it is based on material needs. Its initial approaches like means of production, leads towards that direction and keeps walking that way. It is a limited viewpoint. So, I started to study further Marxism in advance of Fearism. I extracted fears from Marxism. That work is still going on. Finally, I concluded some of my thoughts in Demarxism. This part can be studied as Demarxism by Philosophy of Fearism—also called method of Dephilosophy [10].

As structuralism uses various texts to extract meaning, dispersed meanings have a collectivity[11]. Such collectivity is in all philosophies. All philosophies have a common ground to stand upon to create their philosophy. Arguably, that common ground is a fear; it is all in one combination of factors and realities. Most of the philosophies, religions and science are ‘Droste Effects’ of fear.

I have given references to support this in later chapters.

How do we understand and perceive and conceive ideas; it depends on that fundamental reality—fear itself. There are lots of bases on which we have come to realize diverse fears. When we look at life and humankind through our eyes, all meanings and philosophies begin to vary. Understanding of yesterday will come to change. As an outcome of learning and reflection, a new scope appears. We start to get new meanings as we play with meanings of fear in Fearism. However, it is a new exploration, and we fearists attempt no prejudice or ideology. By analogy: the planet is full of minerals. Fearism is on the way to dig up such possibilities yet references and foundations are not sufficient for further research and finding of gems. Most people choose issues with abundant references and bases, and they publish books. Fearists didn’t have this abundance of prior works to draw on. However, innovation is possible even when sufficient references are not at hand.

We always try to find the ‘final cause’ of our life. Our activities automatically motivate us to reach a destination. We walk through economics, politics, socialite, science, philosophy and vast excavations. This is the journey of life.

Allegory of Cave and Prisoner

It’s meaningless to get into any issue unless we know the genesis. We sometimes get arrogant in our understanding of the ultimate truth. We consider our beliefs to be much stronger than others. To understand life, humanity and philosophy we need to know the genesis of meaning first. We need some humbleness in the inquiry.

Definitions of meaning, constructions of words, exploration and analysis are very vast. Fearism adopts a similar open methodology. Which one is first: fear or word? It’s a linguistic question, like consciousness or matter. Genesis of meaning of matter and consciousness are typically never thought of deeply. Marx turned upside down on its head (idea) much of Hegel. Hegel gave emphasis to head (idea), while Marx gave emphasis to stomach (matter). Marx directly picked up matter first. But I never pick up fear directly. I examined first and picked up the root of fear. I experienced why we need food? I reached in and saw fear of death. Here is the relation of head (idea), stomach (matter) and fear. Comparatively, we need to do an experiment. Among the head, stomach and fear, which one is the driver and engine?

Fear has a conscious link to the brain. It conducts the body (engine) then the body moves forward like a car. Marxism has also supported, before the idea of matter, fear was in the human brain. The feeling of fear came before the genesis of the word fear. The fearful meaning, we have been using for a long time. At least, 90 percent of people fear death. To know about death is to know the meaning. That meaning itself then fears us. It is the master of ideas and matter.

Let us consider the definition of Marxism: Marxist philosophy is a perspective to look at the world around people, rules for developments in the world, and ways to comprehend these processes[12]. The definition of Marxism focuses on the world around citizens and methodologies of improvements of the human condition. Its journey starts right from there. Human progress is confined in social rules within family, village, and country, including the earth. Everything appears in keeping with rules and the result has begun to be visible. To develop the globe is to make the globe useful for human beings. Without rule, life becomes uncontrolled.

Changes in individual, family, and social laws bring changes in the world. Why do we make progress? What is hidden behind these genuine questions? Fear! Too easy of an answer! We fear an uncertain future and hardships in the absence of growth and progress. We always ignore the fear that is behind the curtain; however, we are still watching a drama. It began in the prehistoric period. The same thing continues even today through war, struggle, and goods.

Faith, belief, religion, culture, language, script, construction, and politics are often necessary for social improvement. Public cannot develop the planet well; instead, they ruin the earth. They most always work to ruin ecology, environment, deforestation, hill, mountain, Ozone layer depletion, etc. Good development, addition, and construction of nature are often beyond the capacity of human beings. People can work to repair and reconstruct damaged parts. A reason behind an effort is that damages of nature can badly affect human and living beings. They put efforts on preservation of nature and repairing damages. In this sense, the repair of the earth is the motion of civilization. Thus, we walk through Marxism towards the universe of Fearism. We are on the way to seeking its stars and planets.

This book attempts to study the communist manifesto, dialectical materialism and historical materialism in the Fearism view. Marxism has its interpretation in village, city, country, lineage, etc. We are bound to look through a Marxist perspective until we are trapped inside a Marxism cave. This book tries to come out from classical Marxism, political science, existentialism, modernism, postmodernism and their aporia.

Most of the studies flow on the surface. We need to go into depth in terms of exploration and thinking. We sometimes make a mistake to consider the surface study as depth study. Some citizens disagree with the truth believed by many citizens, whereas countless others run behind similar surface understandings like in the Platonic allegory of cave people. Plato makes a comparison between ordinary people and philosophers and says,

They had been chained and imprisoned from their birth in a cave in such a way that they hadn’t seen anything else except the wall. The prisoners took the wall as 1st truth, and they spent their lives in the prison believing the wall as the final truth. Later some of them saw a shadow. Shadow became 2nd truth for them. Some of them were intelligent and turned back to see the 3rd truth that what they had seen due to the burning fire behind the walls. When such men came out of the cave, they learned a lot of the truths and knew the reality of the objects. Then they were not enchanted by wall and a shadow again.[13]

Now, we are like prisoners. God, Marxism, existentialism, and many other thoughts are in front of us. We can easily consider them as the ultimate truth. Some believe in God, and they think that God is the ultimate truth, whereas some believe in capitalism, Marxism, idealism, existentialism, modernism and postmodernism like the blind touching different parts of an elephant and each expressing different feelings and thoughts of what is real before them. The same principle applies to philosophy. For the persons who believe in Marxism, the truth lies in it. It is ideological certainty they seek simplistically. But we see another cave wall, man, and the world as getaway. We leave to get tempted by the old theories. Marxism is a similar wall. These all occur to us in terms of our religion, culture, tradition, language, script, and country. Rational people’s prudence does not permit us to believe in the wall. Years may elapse if we consider the wall as the ultimate truth. If Plato’s prisoners could not have seen the fire and the sun, they would have died in the same den.

Whilst we must look at the practical world, we must come out of this darkened den. Otherwise, we consider the wall and its surface shadows as the ultimate truth. As we get into more depth study, we grow perspective and a new form of life and relationship with the planet. The prisoners of Plato went out to find the truths, but we must enter more sincerely into ‘the heaven’ of knowledge. As we behold the sky from the fearist worldview, we witness a new form of the sky. A yellow earth gets transformed into a green one. A vast difference occurs between new and old colors of the earth. The same difference exists between the smell of the world and the fragrance of life. And so, with this introduction, may we now see more clearly the reason to begin—the way to this heaven on earth—the path to knowledge. Trans Philosophism is ripe for this time.

END NOTES

1. Fisher (2010), p. 213.

2. Fearist is one who practices a fearist perspective on the world and contributes to the Philosophy of Fearism [a la Desh Subba and R. Michael Fisher et al.] (Fisher, 2019, p. 12).

3. Subba (2020), p. xxviii.

4. From Comments, on the blog by Subba (2019).

5. Prasain (2065), p. 9.

6. Afanasyev (1985).

7. Fisher (2014).

8. E.g., Fisher & Subba (2016).

9. See Fisher (2006).

10. E.g., Subba (2014), p. 245; Fisher, Subba & Kumar (2018), pp. 47-50.

11. Upreti (2068), p. 15.

12. Afanasyev (1985), p. 7.

13. Subba (2014), p. 304.

A FEARISM TREATISE

ON POLITICAL

PHILOSOPHY

SECTION ONE

PART ONE

POLITICAL FEARISM

Thomas Hobbes and His Fearolotical Philosophy

p1.jpg

Figure 1 Thomas Hobbes’s Fearolotical Philosophy

A FTER READING A quote from the English political philosopher Thomas Hobbes (1588-1679), where he said, I was born with fear, I began to think of his philosophy within a Fearism perspective. I have given it the name Fearolotical (Fear+Political=Fearolotical). The simple logic behind it is that fear precedes politics .

The characteristics of Hobbes’ state of nature were solitary, poor, nasty, brutish, short, no preservation, war, threatening, warning, danger, death, kill, violence, insecure=fear.

The character of the state of sovereignty is government, institution, power, court, law, justice, prison, punishment, command, authority, order, preservation, force=fearless (which, more accurately, is fear-less [1]).

A man, government, and institution thus begin when there is a switching on of fear and its problematics as to how best to manage it. The appearance (as centralization) of fear is silent in Hobbes’s entire philosophy, not visible but active underneath like fire under a mass of ash. Civilization has plenty of fearolotical philosophies like Hobbes’s philosophy.

Further, Hobbes says, Liberty is in the silence of law [2]. I say, Law wakes up; when fear rings a bell. Fear is gravity and motion; fear (>) is greater than (<) other emotions. We can study it in ‘theory of motion of emotion’. It can be scientific and mathematically explained, as Hobbes preferred scientific presentation of his arguments. From a fearist lens, our motions (life) move towards fearlessness. Fear and fearless activities are the motion of fear-gravity. Fear gravity is a law of fear. The state of nature was between two fear related notions: that is, between fear and processes of Fearlessness in movement.

Fearolotical philosophy can be understood exemplary within Hobbes. When he was born, England was in fear, like his state of nature notion. As he said, the nature of man was solitary, poor, nasty, brutish, and short [3]. His famous quotation: he was born twins with fear. He was not merely born with twins with fear, but he lived with fear and died with fear. He had preferred absolute monarchy as the solution to modern order; it was his best political system to preserve life. The core part of his philosophy is preservation. Preservation vs. no preservation can be defined as a stark binary of the relations with fear. It means he had feared all the time. No preservation, war, threatening, warning, danger, death, kill, violence, insecure are almost synonymous with fear. In the state of nature, the human had a special character that was supposedly rational. Using his distinct attribute, he avoided the worst-case scenario of the barbarian state.

Preservation, protection, and defense (P3) were his priority. We can read it from the start to the end of The Leviathan. It looks common for all; however, as a Fearism writer, I detect everything; life to cosmos within a Fearism perspective.

It is obvious that since the beginning of his life, fear had a great role. Prior to the civil war of England, he saw the situation was worsening. Fear of the unknown was growing, and thus he left England and lived in Paris. In other words, we can say he was fearful and escaped. The reason was terror regarding the situation of England and its future. His main awe/fear was, he could be punished because he was attached to the royal family. Though in Paris still, fear was chasing him. It couldn’t detach from the body. It was the shadow of life. He was looking for the simple external solution, but fear dwelled within him.

He exiled himself in 1640 and wrote The Leviathan when he was in Paris. He thought the accident of Socrates might happen to him if he stayed. The same phenomena had happened to Aristotle 322 B. C. parallel a chaotic and fearful circumstance played a major character in his thinking. Hobbes applied fearful life and environment facts in fearolotical philosophy to draw people’s attention. He wanted to make scientific laws like the law of gravity and motion in political theory. How much magnetic power fear has, he omitted to fully acknowledge. Nothing has power in comparison to it. Every compass of life is attracted by magnetic fear.

Omitting it from the state; the state would be paralyzed. It proves that the state Rate of change of momentum of a state is directly proportional to the applied fear and takes place in the direction of the development. I have applied Newton’s 2nd law of motion. It says: Rate of change of momentum of a body is directly proportional to the applied force and takes place in the direction [4]. Fear has powerful magnetic and hypnotizing power.

One needle was turned towards Hobbes, and he wanted to turn away that needle to the political direction of his philosophy. His political direction was political science. It is best called ‘Fearoloticalogy’ or as Fisher called it fearpoliticology [5].

An intelligent well-educated man used his reason to avoid the state of nature. He explored and found (created) the law of the divine and law of man, so he thought. He mixed up both and developed modern political science. In a holistic way (whole), the political theory of Hobbes is better understood as a form: that is, a state of fear, and fear-less dialectic. It is an image of his state, and he writes about state as:

6. The old poet said [6]: The gods were at first created by human fear. The old poet is very right.

In Subba (2014), I have written that God is a fear. In the Hobbesian state of nature there was nothing except terrors of starvation, harmful animals, and a natural almighty. They (the pre-modern people) looked for water, food, shelter and clothing. Calamities were part of their risk of life. So, they started to worship them as a god. After a long time, people began to dread their God, which was created by them. In a later version, this is