Fear Of Freedom Research Articles

Fear - an Essential Characteristic of Recent Times

Current sociological and psychological research tends to consider fear as an essential feature of recent times, an omnipresent phenomenon of contemporary society that influences individual and collective behaviors in different fields. This theoretical analysis explores the various aspects of fear in modern society, with a focus on key concepts such as fear culture, fear sociology, liquid fear, terrorist threat, and fear of freedom. The main objective of this theoretical analysis/research/documentation is to become the theoretical framework for further research on fears and threats in a modern society.

Implementation of Legal Guarantees for Human Rights Protection in Indonesia

Objective: Ratifying Human Rights conventions are expected to strengthen the guarantee of Human Rights protection in Indonesia. Human Rights and Act Number 26 of 2000 concerning Human Rights Courts, Indonesia has shown increased involvement in participating as a party to various international agreements in the field of Human Rights. However, the dynamics of human rights law in Indonesia have not progressed since the 1988 reform marked by various existing human rights violations. This research refers to this tendency which slowly erodes the democratic quality of fundamental freedoms. Initially based on the principle of "freedom from fear," human rights have changed to "fear of freedom." So there needs to be continuity between law and politics toward human rights. Methode: The research method used is a normative legal approach with qualitative analysis. The data obtained includes first-level legal, tributary, and third-level legal sources. Result: The implementation of human rights law protection in Indonesia after the formation of Law Number 39 of 1999 concerning Human Rights has experienced ups and downs, which cannot be separated from law enforcement caused by several factors. Human Rights require judicial independence and the rule of law. The problem of upholding human rights and the rule of law in Indonesia involves a degraded legal system and other systems that have significant influence, such as the political, economic, and social systems. Suggestions: It is necessary to reexamine the Government's legal and political policies regarding upholding Human Rights in Indonesia, with a focus on studying the legal and political aspects of Human Rights to Act Number 39 of 1999 concerning Human Rights.

The Fear of Freedom in Hyperreality and its Adverse Effect on Identity in Bret Easton Ellis’ American Psycho

Neoliberal ideology immensely celebrated individual and collective freedom, yet fell short of realizing that freedom itself can sometimes be the cause of fear and anxiety. In seeking to “liberate” the processes of capital accumulation, neoliberalism essentially created a form of hypercapitalism: a relatively new form of capitalism marked by the advancement in technology, media, and virtual reality. This economic system lead to a fragmentation of social life by allowing commercial or business interests to penetrate every aspect of human experience, leading to, what Jean Baudrillard called, a hyperreal mode of existence. In Bret Easton Ellis’ American Psycho (1991), the notorious Wall Street banker, Patrick Bateman follows an apparent decline from a cynical misanthrope to a psychotic serial killer within the free-market hyperreal environment of the Reagan era. The novel portrays a nightmarish vision of freedom, the unbearable anxiety it creates, and individual’s psychological urge to flee from it. Through three socio-psychological mechanisms, Erich Fromm calls, automation conformity, authoritarianism, and destructiveness, Patrick attempts to flee from the freedom that brings anxiety with itself. Although these unconscious attempts are employed to sooth Patrick’s loneliness and alienation, they do not solve the underlying problem. The cost is a crisis of Patrick’s individuality, subsequently forfeiting all comprehension of his own selfhood and identity.

From textbooks to beyond textbooks in English class: An action research study

This paper explores the meaningfulness of going beyond textbooks in the English classroom. It aims at exploring the limitations of a textbook as well as the relevance of going beyond textbooks along with learners’ achievements which covers the wide range of the academic pursuit through meaningful action of going beyond textbooks. Further, the paper gives the scenario of how I identified the problem, developed the action plan and implemented those plans in the English class. The research has been guided by the Frierian notion of freedom of practice and engagement theory, where engagement implies an effort that one puts attempt to achieve goals and encourages learners for pleasurable participation, which has been presented in this research by bringing the real classroom scenario. The fear of freedom while keeping them bound to the textbook and the practice of freedom while taking them beyond the textbook has been revealed through action research with the intervention of action plans that were developed such as engaging students in newspaper-related activities, watching movies, and doing collaborative work where students learned the English language with much enjoyment going beyond the textbook. Overall, the developed paper is anticipated to the transformative potential of the ‘beyond textbooks’ concept and to extend the mindfulness upon the curriculum designers and teachers who can think of including activities beyond textbooks in English curriculum and classroom activities, respectively.

Who won the war in an Irish town? From the tyranny of fear to fear of freedom

Who won the war in an Irish town? From the tyranny of fear to fear of freedom

What If I Didn’t Go Out Any More?

Abstract One of the psychological reactions to the Covid-19 lockdowns is psychic withdrawal, claustrophilia. The author asks why this paradoxical reaction occurs, naming the death drive and fear of freedom.

Hamlet’s Fear of Freedom: An ‘Existential’ Attitude

<p>This article investigates the reason(s) for what has polemically come to be termed as Hamlet’s procrastination in the light of existential doctrine of Sartre and explain how Hamlet’s crippling fears of : (a) having to resolve and,(b) then actualize the decision embroil him in the existential dilemma of futilely evading the responsibility only to realize, albeit at the heavy price of losing what he calls ‘the eternal jewel’ i.e., his own life, that it is the very essence and condition of our being and cannot be escaped. As Sartre claimed that even in not making a decision, a man takes an alternative decision i.e. of not performing the act, and is subsequently caught up in the clutches of responsibility again. This article analyzes in the theoretical backdrop of existential theory, using the descriptive-cum-analytical method, the notion of ‘fear of freedom’ and asserts that Hamlet had been the victim of this existential dilemma of not making the final decision, in order to avoid the burden of responsibility.<strong></strong></p>

Old Dilemmas Renewed Fear of Freedom vs. Freedom from Fear

Contemporary societies are currently subjected to very rapid and radical social changes and, as a consequence, struggle with their outcomes. The results range from the unforeseen repercussions of globally shifting political powers, through rising nationalisms, to prolonged economic, environmental, political and humanitarian crises. Critical analysis of the theories focused on the phenomena of authoritarianism, escapism, political myth, and conformity allows for outlining a comprehensive picture of the universally recognized opposition between freedom and security. From the distinction between the positive and negative freedom to the ambiguity surrounding the concept of “freedom from fear”, the fundamental dilemma is viewed from a historical perspective and illustrated with modern examples, emphasizing its current validity, insightfulness and potential in analyzing contemporary global problems. This approach allows for in-depth analyses of diversified social and political issues, such as the North African-European refugee crisis, rising nationalisms in the Western world, or a marked shift in political and social perspectives worldwide, from modern escapism to the birth of new myths of state.

A PERSPECTIVA DO JOVEM, FUTURO GESTOR, FRENTE AOS DESAFIOS PROPOSTOS PELOS ESTUDOS ORGANIZACIONAIS: um diagnóstico preliminar quanto a sua futura atuação

The study aimed to diagnose as young students of management define and realize the factors related to man and the fear of freedom to develop their future assignments subjective as future managers and their subsequent execution. To achieve the proposal, we employed the qualitative research method using script focused in order to observe the ontology interview. Respondents showed be used in your academic life conceptual inclinations towards various definitions found in the literature which litigiou the assumptions of the authors in relation to human and professional activities they will face as future managers, even taking into account the different decades (time). Keywords: Perspectives of human beings. The fear of freedom. Student management. People management. Organizational Studies.

The Sacrificed Body: Balkan Community Building and the Fear of Freedom, written by Tatjana Aleksić

The Sacrificed Body: Balkan Community Building and the Fear of Freedom, written by Tatjana Aleksić

The Personal Dimension to Ontology

The Personal Dimension to Ontology M. Guy Thompson (bio) Keywords ontology, phenomenology, existential, Heidegger, Sartre Hersch’s objective in his paper was to “illustrate how an existential ontology has a great deal to offer psychotherapists” (Hersch 2015, 107). The first of three sections addresses existential themes such as guilt and anxiety and explores the notion of bad faith; the second focuses on why existential ontology provides a more suitable grounding for psychotherapy than traditional models; and the third offers the author’s invention of a mental status examination that is derived from existential ontology. To illustrate how existential ontology may be useful to psychotherapists, Hersch directs our attention to those existential themes that are crucial to understanding the role ontology plays, existential guilt and anxiety specifically. Whereas the term ontology connotes the study of being in philosophy, existential ontology is typically associated with Heidegger (1962) and to a lesser extent Sartre (1956). It was Heidegger who based his entire philosophy on the study of being, which he argued has been neglected by philosophers since the pre-Socratics. Everything hangs on how Heidegger defines what he takes ‘being’ to mean and how it informs existential ontology. The reason that this is important is because traditionally philosophers have associated being with something hidden behind appearances, something that we cannot get at directly and so requires us to interpret what is hidden instead. Heidegger blamed Plato for getting this kind of thinking started, and claims that we have been stuck with it ever since. Plato (1977) famously argued that, for every entity in the world, whether a tree, flower, farm, or what have you, there is hidden somewhere in the heavens a ‘form’ called tree, flower, or stable from which its derivative originates. This set the stage for Western philosophers to argue that the truth about things is hidden from us and requires a special kind of intelligence to fathom its meaning. Heidegger (1962/2001) argues that being is not hidden, but is present for all to see, if only we look at it from the right perspective. This is what is both novel and radical about Heidegger’s conception of ontology. We bump into it all the time and could not function if it were not for the fact that we each have an originary and immediate relationship with being. So what does being mean? No one is entirely sure just how Heidegger conceives being and what his point of departure is. Is he saying that being is simply what it means to me, or you, or whoever, and is embedded in language? Or is he saying that we cannot ‘understand’ being intellectually, because it is more primary than what we can ever know about it, intellectually? [End Page 125] I take this to mean that what we understand by ontology is profoundly personal and immediate, and not the least bit abstract or theoretical. The thing, for example, that is most lacking in psychoanalysis or cognitive therapy is the inherently personal dimension to every therapist–patient relationship. It is this personal engagement that is the hallmark of the existential therapy tradition. The author teases this out by explaining how existential guilt and anxiety are different from ordinary guilt and anxiety. Whereas guilt and anxiety in the clinical setting are perceived as evidence of pathology, their existential editions are not specifically ‘pathological,’ but rather universal, which is to say normal. All of us struggle with the existential guilt of grappling with the consequences of our choices in life and the regrets we harbor about them. Similarly with existential anxiety, we are all anxious about the fact that we are mortal and one day will die. This is all well and good, but how is this related to the guilt feelings and anxieties that our patients bring to us? Is the author saying that there is no such thing as neurotic guilt and anxiety, only its existential editions? Or is he saying that the one is the cause of the other so that, at bottom, all of our anxieties derive from our fear of death and all of our guilt feelings are derived from our fear of freedom? The author does not...

The Sacrificed Body: Balkan Community Building and the Fear of Freedom by Tatjana Aleksić (review)

The Sacrificed Body: Balkan Community Building and the Fear of Freedom by Tatjana Aleksić (review)

The lost world of American conservatism: the party of order and the fear of freedom

It is frequently argued that the political culture of the US has been dominated by liberal values. Yet there is good evidence that the American state has been particularly prone to sanction the use of violence against its own subjects. Violence was directed not only against those who were deemed ethnic or racial outsiders but also—more perplexingly—against insiders, like white workers. How can this be explained? This article suggests that, contrary to conventional wisdom, there was an important strand of European-style conservatism in the US. While labour leaders made regular use of the language of liberty, business elites and their political and military allies repeatedly reached for the language of order versus chaos. These conservatively minded elites were the main instigators of state repression against insiders, especially during the periods of high industrial conflict from the 1870s to the 1930s. The article considers why they were more prone to reach for repression than their European counterparts. It examines differences in their capacity to engage in repression—including the absence of an aristocratic officer corps and an independent state bureaucracy—as well as differences in the ideological environment.

DIMENSÕES PSICOLÓGICAS E EPISTEMOLÓGICAS DA OBRA DE FREIRE

Before talking about Freire’s work, it should be remembered that pedagogy, as well as philosophy and the theol­ogy of liberation are born in the midst of a historical process of liberation of the Latin-American people, cruelly repressed by dictatorships. The oppression is presented in Freire under psychological, anthropological, ontological, economic-political and pedagogical dimensions. In the article the psychological ones are analyzed which present these manifestations: introjections of the figure of the oppressor, contradictory existential duality (rejection/identifi­cation), auto-depreciation, inferiority, submission, fear of freedom. In addition to these psychological aspects, Freire offers, for a political-social psychology, epistemological fundamentals, by proposing a theory of knowledge based on the dialogue with subaltern populations.

A PLACE FROM WHERE TO SPEAK: THE UNIVERSITY AND ACADEMIC FREEDOM

ABSTRACT the university is promoted as ‘a place from where to speak’. Academic freedom is examined as a crucial value in an increasingly uncertain age which resonates with Barnett's concern to encourage students to overcome their ‘fear of freedom’. My concern is that the putative university space of freedom and autonomy may well become constricted by those who would limit not just our freedom to speak but also our freedoms to be and to do. Without academic freedom students and teachers, who might be able to fly, will not be permitted to fly. I review issues of academic freedom and free speech raised especially by Berlin, Voltaire, von Humboldt, Mill, Milton and Rorty. I discuss problems raised when free speech is heard by others as harmful and offensive to their beliefs and values. I offer a set of suggestions to ensure that the university may envision itself as a space of freedom, pluralism and tolerance. Finally, I reflect that the university, of all democratic institutions, should be the one which best serves its society as ‘a place from where to speak’.

Reading Carlo Levi beyond Eboli: Joseph Farrell's The Voices of Carlo Levi and Levi's Fear of Freedom

Reading Carlo Levi beyond Eboli: Joseph Farrell's <i>The Voices of Carlo Levi</i> and Levi's <i>Fear of Freedom</i>

The Fear of Freedom: Politicians and the Independence and Accountability of Financial Sector Supervisors

Compared with the case of central bank independence, independence for financial sector supervisors remains more controversial. This paper analyzes changes in independence and accountability arrangements in a set of 32 countries that overhauled their legal and/or institutional frameworks for supervision in recent years. Despite improvements, there is strong evidence that the endorsement of independence remains half-hearted, which shows itself through either overcompensation on the accountability side, or resort to political control mechanisms. The latter could potentially undermine the agency's credibility. The results indicate that policymakers still need to be persuaded of the long-term benefits of independence for financial sector soundness, and of the potential for a virtuous interaction between independence and accountability, if the arrangements are well-designed.

The Fear of Freedom: Politicians and the Independence and Accountability of Financial Sector Supervisors

Compared with the case of central bank independence, independence for financial sector supervisors remains more controversial. This paper analyzes changes in independence and accountability arrangements in a set of 32 countries that overhauled their legal and/or institutional frameworks for supervision in recent years. Despite improvements, there is strong evidence that the endorsement of independence remains half-hearted, which shows itself through either overcompensation on the accountability side, or resort to political control mechanisms. The latter could potentially undermine the agency's credibility. The results indicate that policymakers still need to be persuaded of the long-term benefits of independence for financial sector soundness, and of the potential for a virtuous interaction between independence and accountability, if the arrangements are well-designed.

The Laws of Hospitality: Liberty, Generosity, and the Limits of Dissent in William Morris's 'The Tables Turned' and 'News from Nowhere'

This article scrutinizes recent critical claims that William Morris's The Tables Turned (1887) and News from Nowhere (1890) constitute exceptionally tolerant and accommodating visions of the ideal society. The first section provides evidence in support of Morris's liberalistic concern for the rights of minorities. The second and third sections complicate this analysis, stressing Morris's parallel commitment to informal regulatory methods. Particular attention is directed towards the role of hospitality in these utopias, a form of generosity whose combination of freedom and control is comparable to the operation of gift-exchanges as understood by Marcel Mauss. ********** In the postscript to his revised edition of William Morris: Romantic to Revolutionary (1) E. P. Thompson considers M.M.-H. Abensour's now influential reading of News from Nowhere (1890). (2) Referring primarily to Abensour's guiding conception of an 'education of desire', he identifies the French critic's approach as a useful and productive way of reappraising Morris's utopianism. Thompson's enthusiasm for Abensour has not been uncontroversial. Perry Anderson, for one, notoriously characterized it as a brief insinuation of that 'Parisian irrationalism' which favours 'metaphysical vacancy' over 'clear and observable meaning'. (3) Among the more receptive responses to Thompson's postscript has been that of Ruth Levitas, who takes into account the views of both Thompson and Anderson, and synthesizes them: Morris's utopianism, Levitas argues, is no vague expression of frustrated desire, but rather a disciplined, politically effective, form of dream. (4) Most critics have adopted a less guarded approach in accounting for the imaginative processes that inform this vision of the ideal society. In recent discussions of News from Nowhere one hears less of discipline than of Morris's exceptional openness, receptivity, and pluralism. (5) William Morris @ News from Nowhere (1990), a collection of essays issued to mark the centenary year of the work's publication, is typical in this respect. Morris is presented here as a kind of anarcho-communist forebear of recent trends. The views of the volume's editor, Stephen Coleman, are especially germane. He suggests, first, that 'in Nowhere cohesion is not the product of compulsion', and second, that our recurrent failure to endorse Morris's insistence on the achievability of political liberty is merely 'a reflection of the intensity of the modern fear of freedom' (p. 89). (6) What limits Morris may have placed on the scope of these freedoms, or more specifically on the conduct of his utopians, have received far less attention. Of course the troubled history of utopian experimentation in the twentieth century makes this emphasis unsurprising. It is now a precondition of any favourable appraisal of Morris's work that it echo A. L. Morton's assertion that 'Morris' is the first Utopia which is not utopian'. (7) All the same, it is my purpose in this article to insist on the limited nature of Nowhere's openness. This does not mean that I dispute the common assertion that News from Nowhere constitutes a libertarian utopia. As the first part of this discussion should serve to demonstrate, much evidence exists to support such a reading. It has simply become necessary to register the fact that, in certain respects, Nowhere remains typically utopian, that it constitutes a vision of happiness achieved by means of an act of exclusion. Morris, this is to say, exercises his sovereignty as a utopist: he leaves out what displeases him. 'News from Nowhere': A Tolerant Utopia? In the first half of the twentieth century Karl Popper and Friedrich Hayek began to express the view that the crimes of Fascism and Communism were directly attributable to the historicism latent in utopian thought. (8) The misgivings prompting such critiques were only strengthened by the publication of Yevgeny Zamyatin's We (1920-21), Aldous Huxley's Brave New World (1932), and George Orwell's Nineteen Eighty-Four (1949), all three of them dystopias. …

The Work of Power and the Power of Work: Teaching for Class Consciousness in the Neo-Liberal Age

As workers throughout the globe struggle to gain control over the conditions in which they labor as well as the means by which capital is produced, the importance of understanding class struggle, class formation and class consciousness as they relate to education and schooling takes on a new urgency. In the early part of the twenty-first century, neo-liberal ideology persists in normalizing relations of capital, just as contemporary educational theory has tended to subrogate class struggle for social movement. As such, the category of class as a potent historical actor with specific temporal qualities suffers for legitimacy in an age characterized by end-of-history prophets and profiteers; ‘bio-identity’ movements; neo-corporate hegemony; quasi-sovereign nation-states; global financiers monetarily and ideologically supported by the World Bank, International Monetary Fund, and the World Trade Organization; increasing local and global disparities between wealth and poverty; and violence. A more comprehensive understanding of social class and education will not eradicate or transform all of these social realities. However, by erasing class as a historical actor, social and educational theorists as well as other political workers miss significant pedagogical opportunities to heighten class consciousness, create class formations, and enliven class struggle so that the future has an opportunity to become something other than what the present suggests it will be. But in an age characterized by a fear of freedom, radicalizing our thinking is a necessary step in imagining the possibility of collective struggle over a future that has yet to be determined.