Kind Of Fear Research Articles

Doom, Gloom and Empty Tombs: Climate Change and Fear

Anthropogenic climate change represents a deep and credible threat to human society in a variety of ways. The particular shape of this threat is historically novel and commonly associated with experiences of fear mixed with both guilt and impotence. What is the moral significance of this fear in a faithful Christian response to anthropogenic climate change? How is the Christian ethicist to locate fears of climate change? How can such fears become constructive for, rather than destructive of, ethical thought? Taking Hans Urs von Balthasar’s short text, The Christian and Anxiety, as a dialogue partner, this paper will explore healthy and unhealthy modes of alarm in the face of an increasingly disrupted climate. Balthasar argues that Christ’s own anxiety during his passion liberates believers from certain kinds of fear, and then opens the creative possibility of entering into the fears of one’s neighbour as an expression of love.

Arms Racing and the Late Cold War

The period from 1976 to 1985 is one of the most fascinating of the Cold War. The 1970s had started out with such hope: the political, military, and economic agreements signed between Washington and Moscow in 1972 led many to believe that the world, after many false starts, had finally entered an era of truly peaceful coexistence. Yet by the end of the decade, even before the end of the Carter presidency, a new spiral of hostility and arms racing had begun. By the first term of the Reagan presidency, the “Second Cold War” was in full swing, with both sides actively considering ways to prevail in a thermonuclear war that might occur through miscalculation or through incentives to launch a first strike. How did the world move so far away from the optimism of the early détente period, and what kinds of fears and calculations shaped the development of...

Physical versus Social Fear: A Fundamental Dichotomy

Abstract In this review we scrutinize the differences between two aspects of fear: physical fear and social fear. Based on the cognitive and behavioural differences in panic disorder and social phobia we try to correlate cerebral structures implicated in both kinds of fear. We study the neocortical control mechanisms over physical fear that render social fear more channelled. We also try to understand the dynamics and evolutionary origins of each, knowing that physical fear is more immediate while social fear has more social and evolved characteristics.

Stranger-Danger or Fear of the Near? Accounts on Fear of Sexual Abuse

When young persons, aged 16–18, had the possibility to write in their own words about fear, this resulted in a wealth of short accounts concerning just about anything and everything from dog poo to murder. In this article, I focus on the fears of sexual abuse. This is done because it seems that the ways to write about this kind of fear are quite limited, at least if the accounts focus on fears of sexual abuse in the future. This script is spelled out ‘I am afraid that I will be raped by a strange man when I am out on my own, and there will be no one to help me, and I will feel ashamed, although I know I should not’. On the other hand, if the account is about fear originating from something in the past, the script is the opposite. Now the actor is known—it could be a neighbour or a classmate. And the alleged abuse takes place in someone's home, in daylight, in an everyday situation. The borders between these types of accounts and the different contents make it possible to draw the conclusion that they are constructed by and construct different discourses. What it is possible to write about in one's account and ‘still be a boy or a girl’? What does this result tell us about what kind of questions are suited to be put to youngsters in surveys that focus on fears of sexual abuse, abstract or concrete ones? My suggested answer is that the more concrete the question, the more possible it is to have accounts that seem to be outside the most narrow discourse on fear of sexual abuse. Maybe it is possible to let this alternative discourse of perpetrators of sexual abuse challenge the main discourse.

Lęk przed ekspresją twarzy: refleksja „w ramach" filozofii Emmanuela Levinasa.

The main purpose of the article is to supplement the philospohy of Emmanuel Levinas with the conception of fear. The analysis of certain expressions used in the works of Levinas leads the author to the conclusion that the ethical relation to the face of the Other causes irreversable changes in the self. Jaranowski considers two types of reaction to nakedness (Levinas describes the face of the Other as “naked”) and puts emphasis on the negative one – nakedness is something that should not be exposed, it causes anxiety. The question of nakedness casts light on the problem of the call from the Other as a kind of interruption. For one can not predict all the consequences of responding to the call from the face of the Other. Finally author claims that there is a kind of fear that has its subject in moral obligation as such.

P01-48 Comorbiditet social phobia and alcoholism

Alcoholism is the modern disease on the third place in modern society after cardiac and malignant disease. Social phobia is generally spread phobia (20-40%) people had some kind of fear and anxiety in most causal social activity. Examination has prepared on alcololic department SBB - G. Toponica. They have 44 beds, 38 males beds. From 38 males beds, we found 6 patients with social phobia (15,08%).Methods and results:It has been used WILLOU GHBY PERSONALITY SCHEDULE -all of them have been over fifty points which means that all of them have social phobia. They are curred with REMERON and TRITTICO and cognitiv behavior psycho therapy. REMERON has great success in secundary depression reduction. TRITTICO has great succes in anxiety reduction.

Schreckensgespenster

This essay deals with the question which kind of fear it is that terror plays with, or which kind of fear terror tries to generate. First of all, the classically philosophical distinction of "Angst" and "Furcht" in Heidegger and Kierkegaard is surveyed in order to, then, in distinction from these forms of fear and following Hobbes, identify the specifically political form of fear, namely that of terror. In the foreground of this identification stand the residues of political theology which nourish political terror.

Practical Magic: Empathy and Alienation in Harlem Duet

In the Renaissance, drama's salutary effects were sometimes articulated in terms of the ability to trigger empathic responses. As Thomas Heywood reports in Apology for Actors (1612), the performanc...

“A new kind of fear”: Jean Baudrillard's neo‐Durkheimian theory of mass‐mediated suicide

The classical Durkheimian understanding of violence has been significantly augmented in recent decades by a neo‐Durkheimian analysis of the dual nature of the sacred and mass‐mediated ritual. A good deal of the post‐1970s thought of Jean Baudrillard, including his controversial writings on the September 11, 2001 terrorist attacks, was centrally concerned with the ways in which the media shape the social experience of violence. In this chapter I argue that his theoretical reconceptualisation of the meaning of suicide, which can reasonably be described as Durkheimian in its essentials, offers a useful tool for making sense of the fascination exerted on viewers by some mediated acts of self‐destructive violence.

Ken Russell's The Debussy film (1965)

First telecast on 18 May 1965 as part of the BBC's Monitor series, The Debussy Film was Ken Russell's first fully-realized composer biopic—‘one of Russell's major contributions to the art of film b...

COMMENTARIES on: Why Emotion Names and Experiences Don't Neatly Pair

In the target article, Sabini and Silver (this issue) make the important point that emotional words and emotional experiences do not have a one-to-one map ping. In making this assertion, they join a long list of re searchers and theorists including Kagan (1988), Lang (1993) and others who have reached the same conclu sions albeit for quite different reasons. Sabini and Silver assert that there are fewer emotional experiences than there are emotional words. Kagan has claimed essen tially the opposite. Kagan noted that psychologists are wont to use basic emotion labels such as fear to refer to a very wide range of phenomena. To continue with this ex ample, the state experienced by a rodent in response to a simple tone that has been paired with shock is called "fear." That same word is used to describe the state expe rienced by a person as she enters a doctor's office to learn the outcome of a breast biopsy. Although, there may in deed be some superficial resemblance between these states, it is also clear that they differ in important ways that are likely to involve different underlying neurobiological systems. In fact, when direct measures of brain function are examined, such different kinds of fear are associated with different patterns of brain activ ity (see e.g., Davidson & Irwin, 1999 for review), yet psychologists often use the same word to refer to these very different states. Even though reaching the same conclusion as Sabini and Silver, Kagan and others (e.g., Davidson, 1993) believe that there are far fewer emotion words than there are emotion experiences and the use of the same word to refer to very different states that are elicited in vastly different contexts is hazardous and po tentially misleading. Lang's perspective on emotion offers a different view on why emotion words and emotion experiences often diverge. Lang (1993) has suggested that there are three major domains that contribute to emotion-ac tion, physiology, and subjective experience. Within each of these domains, many further distinctions can be made but just among these three domains, Lang and his colleagues have argued that there are imperfect as sociations at best, since each reflects different features of emotion that do not necessarily cohere (Bradley & Lang, 2000; Lang, Levin, Miller, & Kozak, 1983). For instance, Lang et al. (1983) observed the relative inde pendence among verbal report of affect, overt behavior and psychophysiological measures in response to cer tain commonly used methods of emotion induction. Bradley and Lang (2000) report that in response to mild to moderate elicitors of emotion, covariation be tween the response systems explains 15% of the vari

Anatomical connections of the periaqueductal gray: specific neural substrates for different kinds of fear.

The periaqueductal gray (PAG) has been traditionally considered to be an exit relay for defensive responses. Functional mapping of its subdivisions has advanced our knowledge of this structure, but synthesis remains difficult mainly because results from lesion and stimulation studies have not correlated perfectly. After using a strategy that combined both techniques and a reevaluation of the available literature on PAG function and connections, we propose here that freezing could be mediated by different PAG subdivisions depending on the presence of immediate danger or exposure to related signaling cues. These subdivisions are separate functional entities with distinct descending and ascending connections that are likely to play a role in different defensive responses. The existence of ascending connections also suggests that the PAG is not simply a final common path for defensive responses. For example, the possibility that indirect ascending connections to the cingulate cortex could play a role in the expression of freezing evoked by activation of the neural substrate of fear in the dorsal PAG has been considered.

A TOUCH OF CONDEMNATION IN A WORD OF EXHORTATION: APOCALYPTIC LANGUAGE AND GRAECO-ROMAN RHETORIC IN HEBREWS 6:4-12

AbstractWe propose that the author of Hebrews employs threats of eternal condemnation using words and imagery familiar from apocalyptic literature, particularly 4 Ezra, to evoke a specific kind of fear in his audience. The audience members should, rather than fearing the reproach of society, have angst for falling away from the community, which in our author's eyes, is an offense for which no repentance is available. To effectively bring about such fear, these threats, contrary to the assertions of many recent commentators, must be real and must concern genuine believers. The author of Hebrews uses this severe language, however, in good rhetorical fashion, following his threats with words of consolation to encourage his audience members to stand fast in their marginalized community.

Not our kind of hate crime

Implicit in hate crime is the premise that certain types of violence can be usefully articulated through the concept of hate. This article seeks to raise some questions about hate as a heuristic device for understanding homophobic violence. It sets the scene for this discussion by providing a brief overview of the ways in which the concept of hate has been introduced into Australian legislation. In many accounts of homophobic violence hate is reduced to a question of fear, to the perpetrator's fear of his own homosexual desires. Drawing upon the specific example of violence by heterosexual men towards lesbian women, the article argues for a somewhat different angle on the relationship between hate and fear. In highlighting the significance of narratives of heterosexual love to anti-lesbian violence, it asks, what kinds of fear might we see if we looked at homophobic violence through the concept of love? To do so does not require us to reject the concept of hate but, rather, to acknowledge that love and hate are intimately entwined with each other.

Poverty Alleviation on a Sustainable Basis in the Islamic Framework

Allah (SWT) is the sole creator of this vast universe and whatever it contains. He created man as a master piece of His creation and elevated him to be His vicegerent on earth. He made all physical systems and other creations to cater human needs from the time immoral. And those holding political power in Muslim countries under Islamic teachings are required to make necessary arrangements for the satisfaction of his material needs through efficient utilisation of resources and equitable distribution of goods and services and also to fully protect him from all kinds of fear besides the fear of starvation. There is ample evidence in Quran, Sunnah, and practice of Caliphs to provide food as well as social security to each and every individual in an Islamic economy. Pointing to this fact, an Ayah of Quran enjoying upon Quraish to worship Allah because He has protected them both from starvation and fear by granting them food and peace.1 Similarly a Hadith says that a society where a Muslim has to starve is forsaken by Allah.2 The first four Caliphs were fully conscious of their obligation towards meeting the needs of poor. Hazrat Umar (RA) declared, “if a camel dies at the bank of Euphrates, I am afraid Allah would make me accountable for it”.3 The overwhelming stress on satisfaction of basic needs and social security both of current and future generations leaves no justification for the prevalence of widespread poverty in Islamic framework. As a matter of fact, Islam and absolute poverty cannot persist together.

Fear of the Dark

Meditating on the liturgy of Holy Week, Aemiliana Lohr insisted that “the real Christian Pasch remains the mysterium of night”. The Christian mysterium is “always entire”, but its entirety we can never directly state or see; the darkness of our circumstance wans and waxes. We fear the dark, but what kind of fear is compatible with the command to “fear not”? Exploring this question in relation to Mark's passion narrative, the paper considers the kinds of context in which such reassurance as the first Christians sought might still be needed, for what is required of Christians is “patience”: the of staying awake in the dark. The paper concludes with remarks on the trinitarian grounds and christological character of patience.

Turning the Tables with ‘Homophobia’

The charge of homophobia, indiscriminately made in a large part of our Western culture today, is ill conceived, illogical and false. This sweeping charge may be pictured as a triangle of informal logical fallacies. The more prominent side, the one which the general public encounters first, is what I shall call the fallacy of turning the tables: the rhetorical device of making the source of criticism the object of criticism. The other side of the charge is the fallacy of equivocation. The boundary of the term ‘homophobia’ is made so elastic that it can stretch around, not just phobias, but every kind of rational fear as well; and not just around every kind of fear, but also around every critical posture or idea that anyone may have about the practice of homosexuality. At the base of the charge, and undergirding the other two fallacies, is the fallacy of begging the question. A commitment to the complete acceptability of the practice of homosexuality enables its proponents to ‘know’ beforehand that all criticisms against it must originate in the defective psychology of the critic.

Restructuring Krakow. Desperately Seeking Capitalism

Part 1 Theories of transition: prophets and profits. Part 2 Poland 1948-1994: from autarchy to international production desperately seeking capitalism - trade unions and restructuring closer to the world - foreign direct investment and transnational corporations beyond the nuts and bolts - privatization and restructuring. Part 3 Krakow in transition: transforming Krakow local strategies - rushing to fill the void? from the Lenin steelworks to lean production global strategies, local firms, working lives. Part 4 Conclusion: a different kind of fear.

Another Kind of Fear: The Kirov Murder and the End of Bread Rationing in Leningrad

The 1 December 1934 murder of Soviet Communist Party leader Sergei Mironovich Kirov has long been considered a pivotal event in Soviet history, not least of all because of the attention it received in the USSR. But although there is much controversy over Stalin’s role in the assassination, and on the connection between Kirov’s death and the Soviet terror of the 1930s, most observers concur that once Kirov was dead, the government attempted to orchestrate public opinion of his death as a calamity with broad implications. For days after the slaying, the Soviet leadership devoted hours of radio time and pages of newsprint to mourning the loss of the 48-year-old Politburo member, Central Committee secretary, and Leningrad regional and city party leader and to denouncing those allegedly behind the murder. In turn, local party functionaries organized meetings of workers, peasants, students, and housewives to collectively mourn “Mironych” and to reflect upon his life and work, while also exhorting citizens to make donations of cash or labor in his memory. The authorities lauded Kirov as the “truest son and outstanding leader” (deiatel’) of the party; headlines proclaimed “Kirov can never be torn from our hearts” and “Until the end of our days we will remember your life and struggle, Comrade Kirov!“

The varieties of fear

I shall conclude with a methodological moral. I have tried to show that there are several fundamentally different kinds of fear. One is a pure propositional attitude, one is partially a bodily state, and one is a relation between a person and a nonpropositional object. Other emotions come in similar varieties, such as hope and happiness, but with significant differences. The state of happiness, for example, does not entail any particular bodily state or feeling. So one lesson is this: it is hard to generalize about “the emotions.” Further detailed, analytical studies of particular emotions are needed before a “general theory of the emotions” can be fruitfully attempted.