Clues for an existential turnaround?

"Big Brother" Crying "Wolf"? (Part #6)

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As indicated in the introduction, the intangible experience of "terror" plays a profoundly strange role in the existence of many. The focus can indeed be placed on threats to lives and vital infrastructure -- and the defensive measures appropriate in response. But forms of terror are also assiduously sought vicariously in entertainment and in thrilling experiences labelled "terrific". The controversial phrase of Black Panther H. Rap Brown that violence is as American as cherry pie might just as well be rendered as terror is as American as cherry pie.

Terror may also be of major significance in "existential" concerns, whether in contemplation of later life -- or of the life hereafter ,as emphasized by religion in cultivating a culture of "fear of God". Potentially appropriate to the further significance of this argument, the link provided is to a Wikipedia page whose content is subject to unusual dispute and ongoing review -- especially since some theological understanding may reject any notion of the "fear of God". At the time of writing the profile notes that:

• Roman Catholics count this fear as one of the Seven gifts of the Holy Spirit.
• The Love of God, and the Fear of God, are two of the foundations of Islam. Taqwa refers to fear of God in terms of protecting oneself from displeasing God
• In Judaism, having the fear of God is most often considered to be a positive sign of spiritual well-being

The disputed ambiguity corresponds appropriately to current political initiatives to promote a "culture of fear" -- effectively giving NSA/PRISM a "god-like" role, with an assumption that it is acting for the good of all, and the implication that it should therefore be "loved".

Much has been made of the willingness of mujhaheddin fighters to die for their cause -- framed as jihad -- given that it is claimed to offer a direct route to heaven. How does this compare with the Christian framing of a crusade, notably as first promoted by the military orders of the Catholic Church? This emphasis is echoed in Christian theology with respect to the "Church Universal" (understood as divided into the "Church Militant", the "Church Triumphant", and the "Church Expectant").

There is already extensive focus on the terror with which the secretive Al-Qaida has been simplistically associated, or with that implied by the secretive initiatives of the NSA and the targetted killing which they enable. There is however a case for exploring more intensively the nature and role of terror and how it may be variously experienced and "valued". This is especially appropriate if terror is intimately related to change -- considered so "terrifying" by many.

In quest of clues for a turnaround, a first approach is to review the categories and processes which figure most prominently in the current crisis of confidence and trust. Rather than take them at face value, as they have been defined by various forms of propaganda in support of various agendas, the question is whether they have more fruitful meanings which merit exploration. A subsequent approach (below) considers the engagement with fear itself.

Of relevance is the manner in which that crisis extends both into the simplest financial transactions and into deep-seated concerns about interpersonal relations and the trauma of being "nobody". The experience of terror has much to do with exposure to risk -- which may itself be assiduously cultivated, as in gambling, financial speculation and extreme sports.

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