MARGINAL FEAR OF DESPAIR AS AN EXPLICATION OF THE INTEGRITY OF CONSCIOUSNESS (CREATIVE COMPONENT)

Abstract

The article considers the marginal fear of despair, which causes a vacuum in the soul as an explication of the anxiety of nothingness and uncontrolled fear of death are chains of a single process, symptoms of the «creative disease» of European culture. Unfortunately, modern culture rejects marginal fear as something superfluous, unnecessary to man, as something outdated and does not meet today’s needs. Ironically, the first «bells» of secular culture began to sound in the late Middle Ages. As anxiety, it can destroy human life on an individual and social level. But in fact fear is necessary and cannot be completely eradicated. One must always balance between security and freedom, moving towards the other as a value. First, the main content of the methodological analysis of fear is one way or another, the metaphysical break of man with society, need or necessity. According to Protestant philosophers, the Fear of God (marginal fear) creates a set of religious and existential barriers that existentially prevent man from sin and evil, and at the same time it is the «beginning of wisdom», «the beginning of love», and even more so unites all believers in one common, consolidating and optimizing Fear. It was then that the accents began to change and in the face of death, man discovered the secret of his individuality. This connection shown by the Epicureans was long removed from the system of collective ideas and re-established in the minds of people only in the late Middle Ages. And since then individualism has influenced today’s world. The anxiety of non-existence, which destroys the logocentrism of being and the fear of death as a logical consequence of this anxiety lead to the marginalization of man, his attempts to somehow justify his existence, which results in individual destructive forms such as suicide (when anxiety grows into despair) destructive forms: neo-fascism, extremism, racism (in case of substitution of the Absolute by quasi-absolute). It is clear that in this way a person, in a situation of lonely, alienated existence in the world, distracts himself with surrogates of meaning, avoiding feelings of anxiety.