Philosophy of Fearism, by Desh Subba, translated by Rajendra Subba with Bhabindra Kumar Rai, Xlibris LLC, 2014, 359 pp., ₹ 2014 (Paperback), ISBN 9781499004694.
Review by: Peerzada Muneer Ul Islam; Researcher, Comparative Religions and Civilizations.
Philosophy of Fearism, written by Desh Subba and published in 2014 by Xlibris LLC, is a groundbreaking philosophical work that presents a bold thesis: fear is the primary driving force behind all human development. Translated by Rajendra Subba with Bhabindra Kumar Rai, the 359-page book spans 34 sections, concluding with a phobia list, references, and an index. Subba, a philosopher, novelist, and poet, born in Dharan, Nepal, and currently residing in Hong Kong, is the founder of the “Fearism” school of thought. Known for his contributions to literature, including four novels and his development of “line poetry,” Subba’s work offers a provocative exploration of fear as a central element in the human experience. While Subba introduces a radical framework that places fear at the center of human progress, some may argue that his focus on fear oversimplifies human motivations, neglecting forces like curiosity, creativity, and compassion. Nonetheless, Philosophy of Fearism provides a comprehensive and engaging examination of how fear shapes various aspects of life, even if its propositions sometimes feel overstated.
Subba begins by framing fear as a primordial force that has shaped the course of human history. In the opening chapters, he argues that early human beings were largely driven by fear in their struggle for survival. Fear of predators, natural disasters, and scarcity pushed humans to invent tools, form communities, and develop language. “Without fear, humans would not have been able to achieve the advancements we see today. Fear forced us to adapt and innovate” (p. 22). Subba’s analysis of fear as a survival tool in the early stages of human evolution is compelling. There is no doubt that fear has played a significant role in shaping human behavior, particularly when it comes to survival instincts. However, Subba’s claim that fear is the only driving force behind these developments is reductive. Curiosity, cooperation, and the desire to understand the world around them were equally important in early human history. By focusing solely on fear, Subba risks oversimplifying the complexity of human evolution.
As the book progresses, Subba expands his argument to suggest that fear is not only a biological instinct but also a psychological and cultural construct that continues to shape human thought and behavior. He claims, “Fear is deeply embedded in human consciousness and has been the foundation of all major philosophical systems” (p. 45). Subba asserts that the works of philosophers such as Plato, Aristotle, and Descartes can be understood as attempts to grapple with the fear of ignorance and uncertainty. According to Subba, even the search for truth and knowledge is ultimately motivated by fear—specifically, the fear of the unknown. While it is plausible that fear of the unknown has driven philosophical inquiry to some extent, Subba’s assertion that fear is the primary motivator behind all philosophical thought oversimplifies the intellectual tradition. Philosophers have historically been motivated by a variety of factors, including wonder, curiosity, and a desire for wisdom. By attributing all of these motivations to fear, Subba reduces the richness and diversity of philosophical exploration to a single emotion.
Subba’s reductionism becomes even more evident in his analysis of religion. He argues that “all religions are born out of fear, sustained by fear, and perish with the loss of fear” (p. 93). According to Subba, fear of death, the afterlife, and divine punishment are the fundamental forces behind religious belief and practice. In his view, religious systems have historically manipulated fear to maintain control over followers, offering salvation in exchange for obedience. While fear certainly plays a role in many religious traditions—particularly those that emphasize judgment and moral accountability—Subba’s analysis overlooks other dimensions of religious life. Faith, devotion, and the search for meaning often transcend fear, reflecting a complex interplay of emotions that includes love, hope, and compassion. By reducing religion to a fear-based system, Subba ignores the profound spiritual experiences that many believers report, as well as the role of community, ritual, and transcendence in religious practice.
Subba’s critique of politics follows a similar pattern. He claims that “governments are established out of fear—fear of disorder, chaos, and anarchy” (p. 111). According to Subba, fear is the foundation of all political systems, which are designed to prevent societal collapse and maintain control. Moreover, he argues that fear is routinely exploited by politicians to manipulate the public and maintain power. Subba’s analysis of fear in politics is insightful, particularly in his discussion of how fear-mongering has been used to justify war, restrict civil liberties, and promote authoritarianism. His observation that “fear has become a political weapon in the hands of those in power” (p. 118) is especially relevant in today’s political climate, where fear is often used to influence public opinion and shape policy.
However, as with his treatment of religion, Subba’s analysis of politics is overly simplistic. Political systems are not solely driven by fear but also by ideals such as justice, equality, and freedom. The creation of political institutions often stems from a desire for collective wellbeing and order, not just fear of chaos. While fear is undeniably a factor in politics, Subba’s insistence that it is the only factor overlooks the complex motivations behind political organization and governance.
Subba’s exploration of economics also centers on fear. He argues that “fear of scarcity, poverty, and financial insecurity drives the global economy” (p. 135). In his view, capitalism thrives on fear, as individuals strive to accumulate wealth and goods out of fear of being left behind or falling into poverty. This analysis has some merit, particularly in terms of understanding consumer behavior during economic recessions or market volatility. Fear of unemployment, loss of savings, and economic collapse undoubtedly influences economic decisions. However, once again, Subba’s argument is too narrow. Economic behavior is influenced by a variety of factors, including ambition, innovation, competition, and the pursuit of happiness. While fear is a significant element, it is not the sole driving force behind the economy.
One of the most compelling sections of Subba’s book is his analysis of fear in the digital age. He argues that “digital platforms and social media have commodified fear” (p. 151), particularly through the phenomenon of the fear of missing out (FOMO) and fear of social rejection. Subba’s claim that fear is being exploited by tech companies and advertisers to keep users addicted to digital platforms resonates with current concerns about the psychological effects of social media. His observation that “fear has become a currency in the digital marketplace” (p. 156) is particularly thought-provoking, as it highlights how companies profit from users’ insecurities. In this analysis, Subba presents a timely critique of how fear is used as a tool for manipulation in the digital age, and his insights into the commodification of fear are among the most original in the book.
Toward the end of the book, Subba delves into the role of fear in interpersonal relationships. He claims that “fear of loneliness, rejection, and loss drives human relationships” (p. 171) and that love itself is rooted in fear—fear of being unloved or abandoned. This view presents an overly pessimistic understanding of human connections. While it is true that fear can influence relationships, particularly when it comes to the fear of loss or rejection, Subba’s argument ignores the positive dimensions of relationships, such as trust, empathy, and affection. Love, in particular, is a complex emotion that cannot be reduced to fear alone. By focusing exclusively on the fear-based aspects of relationships, Subba overlooks the richness and diversity of human connections.
In his concluding remarks, Subba introduces the concept of a “Fearist society” (p. 195), in which fear is acknowledged and harnessed for positive outcomes. He argues that by understanding fear as the driving force behind human behavior, societies can manage it more effectively and use it to foster innovation and cooperation. However, Subba does not provide a concrete roadmap for how such a society would function, leaving his vision largely abstract. Furthermore, his concept raises ethical questions about the role of fear in shaping society. Can fear be balanced with other emotions and motivations in a healthy way? Would a society that prioritizes fear as its organizing principle be just and sustainable in the long run? These questions remain largely unanswered in Subba’s final analysis.
Overall, Philosophy of Fearism presents a bold and provocative argument that fear is the central force driving human existence. While Subba offers valuable insights into how fear influences politics, religion, economics, and interpersonal relationships, his overarching thesis often suffers from oversimplification. By reducing all human motivations to fear, Subba overlooks the complexity of human emotions and intellectual pursuits. Nonetheless, his work opens the door for further exploration into the role of fear in shaping individual and collective behavior, making Philosophy of Fearism an engaging and thought-provoking contribution to contemporary philosophical discourse. While it is not without its flaws, Subba’s work challenges readers to reconsider the role of fear in their lives and in society at large.
P.S: The title “Phenomenology of Fearism” suits the book more than its original “Philosophy of Fearism.”
