can be a life freed from the fear? It is paradoxical to ask ourselves today, when the enormous wealth that literally swims at least one (albeit very small) part of humanity lives with fear and the omnipresence of reasoning with its standing in public opinion. Fear of the future has become a political debate, a tool to channel the votes in either direction and require more extensive powers on the life of the individual, the individual decisions on the responsibilities that each of us takes on every day.
More than fear, however, one should speak of anguish, the Angst undifferentiated for an unknown danger.
But few votes would be those who recognize that in society: The anxiety spreads the word would be more precisely, perhaps, but full of clinical implications, unwelcome to those who are pleased to be afraid of the future, but would be reluctant to recognize anxious.
Fear not necessarily afraid of something specific: a fear that there is imminent danger and likely, against whom it is possible a double strategy. You can analyze the risk to determine the possible effect and provide the appropriate counter, you can analyze the risk to reap the absence or the extreme improbability, and even to identify the character ultimately positive and sometimes useful. Are operations that each of us makes in daily life a thousand times, without thinking or mobilizing their reasoning skills until exhausted.
age of civilization in a few such operations have been carried out so systematically as in the late seventeenth and late eighteenth century. The Enlightenment was the sieve through which they passed the fears of mankind, scrutinized, disassembled to be dissolved and annihilated, or - conversely - to be accepted between good fear, those of which the company needs to maintain its operating mechanisms, respect its rules, decent living conditions for all. Of course, qualunque fossero le conclusioni cui si giunse su singoli aspetti, si rinnovarono in quel secolo gli appelli a non aver paura, ad avere il coraggio di guardare con serenità a se stessi e al mondo e ad accettare, dove questo era non solo necessario ma opportuno, il diritto alla paura.
La paura era alla base della società civile, era stata il motore che aveva indotto gli uomini a uscire dallo stato di natura, nel quale - a ragione - ciascuno temeva il suo vicino, aveva paura della natura, era terrorizzato al pensiero del domani. L'ordine politico era stato imposto per impedire alla paura di immobilizzare le forze umane, di annullare le infinite potenzialità that each carried within itself. And the fear of returning to the state of anarchy predatory nature was to be the glue of the European companies stronger and more valuable than the guarantee buongoverno.Per other fears because the work of the eighteenth century led to very different conclusions. On two key issues, the fear was not only unwarranted, but the instrument of domination of man by man and free the root of unhappiness. The first fear is the fear of God and the Christian God first.
When the ancients said that "Pavor fecit deos", thought to tremble with fear is the emotion of joy as fright. Enlightenment for this fear is the expression of human weakness, cunningly and cynically exploited by those who claim to be the representative of God on earth, whole societies compels the obedience of their work and live illegally. The fear generated by the weakness is reversed in the power of those who are not afraid and makes the weak strong. The circularity of the process of exploitation of fear that generates the despotism practiced together on the consciences and actions. Fear becomes a need in the human:
"The fear becomes habitual in him, and turns in need: he would think no matter if it had nothing to fear,"
d'Holbach wrote: Only by eliminating the fear of God we would be freed from the bond that binds the perverse subjects / loyal to their masters / pastors. This fear was essential to the basic fears of the other useless and dangerous, and primarily the fear of death. Regain control over their lives also meant not giving up a peaceful look, still, today we would call relaxed, at the time when you switch from non-being.
It is rightly said that anthropologists have long studied the European fear of death and fear of the dead in non-European cultures, however, have recently analyzed the relationship between the living and dead has settled in our cultures. The Enlightenment are not exposed to this reproach. But it is foolish to give them a delusion of omnipotence on the biological life, which manifests itself in the desire to extend beyond all human life possible. Overcoming the fear of death passed through its acceptance, not through the chimera of the destruction of death. Voltaire is very clear on this point.
"I will not pretend that contempt for death. I want you resign, we must do it, because all the organized bodies, animals, thinking, sentient animals, plants, even metals, everything is made for destruction. The Great Law is to suffer what is inevitable. "
And the legitimacy of suicide is the result of the reconquest of their earthly life in serenity, in the activity aware of their strengths and their responsabilità.Torniamo the initial application. Fear is the basis of one of the fundamental mechanisms of civilization and it is foolish to ignore the fact that the relationships between groups, large and small, are mixed with fear and fear.
But it would be time resume vigorous analysis of unjustified fears inutili, dannose, pericolose: oltre a quelle che affaccendavano gli illuministi settecenteschi, se sono aggiunte tante altre di cui ci si dovrebbe occupare. Vivere paurosamente non è un bel vivere, neppure nel XXI secolo.
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