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Fear of life, fear of death, and fear of causing death form a combination that prevents reasoned changes in laws concerning end-of-life situations. This is shown systematically in this article using the methods of conceptual analysis. Prevalent fears are explicated and interpreted to see how their meanings differ depending on the chosen normative stance. When the meanings have been clarified, the impact of the fears on the motivations and justifications of potential legislative reforms are assessed. Two main normative stances are evoked. The first makes an appeal to individual self-determination, or autonomy, and the second to the traditional professional ethics of physicians. These views partly share qualifying elements, including incurability and irreversibility of the patient's medical condition, proximity of death, the unbearable nature of suffering, and issues of voluntariness further shade the matter. The conclusion is that although many motives to change end-of-life laws are admirable, they are partly contradictory, as are calls for autonomy and appeals to professional ethics; to a degree that good, principled legislative solutions remain improbable in the foreseeable future. ; Peer reviewed

This book presents findings from an intensive study of fear and courage under battle conditions, as represented by 300 veterans of the Abraham Lincoln Brigade. The work has been done in the hope that the results would prove to have military value. (PsycINFO Database Record (c) 2005 APA, all rights reserved)

A review essay on books by (1) Peter Alexander Meyers, Civic War and the Corruption of the Citizens (Chicago: University of Chicago Press, 2008) & (2) Jonathan Simon, Governing through Crime: How the War on Crime Transformed American Democracy and Created a Culture of Fear (New York: Oxford University Press, 2008).

AbstractFear is seen to be one of the defining political emotions of late modernity. Sociologists, artists, philosophers, activists, and pundits see fear everywhere. If fear has become a way of life, the contemporary city is seen to be one of its most prominent and productive social laboratories. However, while the growing fear scholarship argues that is such a politically significant emotion, the way it is studied often both naturalizes and exteriorizes fear from politics. As a result, fear's antagonistic status as both a social relation and an arena of political action is submerged. In this article I raise the productive role of social protest and propose a different approach to thinking about, and acting in, the city of fear.

Modernity was supposed to be the period in human history when the fears that pervaded social life in the past could be left behind and human beings could at last take control of their lives and tame the uncontrolled forces of the social and natural worlds. And yet, at the dawn of the twenty-first century, we live again in a time of fear. Whether its the fear of natural disasters, the fear of environmental catastrophes or the fear of indiscriminate terrorist attacks, we live today in a state of constant anxiety about the dangers that could strike unannounced and at any moment. Fear is the name we give to our uncertainty in the face of the dangers that characterize our liquid modern age, to our ignorance of what the threat is and our incapacity to determine what can and can't be done to counter it. This new book by Zygmunt Bauman one of the foremost social thinkers of our time is an inventory of liquid modern fears. It is also an attempt to uncover their common sources, to analyse the obstacles that pile up on the road to their discovery and to examine the ways of putting them out of action or rendering them harmless. Through his brilliant account of the fears and anxieties that weigh on us today, Bauman alerts us to the scale of the task which we shall have to confront through most of the current century if we wish our fellow humans to emerge at its end feeling more secure and self-confident than we feel at its beginning.

In light of the crisis at the Fukushima Daiichi Nuclear Power Station in Japan, the remarkable personal story that comprises Fear Itself becomes a cautionary tale.Unwittingly exposed to low-level radiation in the 1940s, Candida Lawrence has lived courageously with its effects throughout her life. Fear Itself traces her years struggling to have a child and her slow waking to the secrets that governments and institutions withheld from the women of her generation. The task for her-and for women who have shared her experience-has always been to believe herself into wholeness and to survive her los

It is widely accepted that prisoners are at risk of victimization from their fellow prisoners. However, little is known about the psychological consequences of exposure to such risk. In particular, what is the relationship between prisoners' feelings of anxiety and their observations or experiences of victimization? How is the level of incivility in penal institutions related to perceptions of safety? The findings from a survey of 1,182 inmates shed some light on the dynamics of fear in prison. Most prisoners reported feeling safe most of the time, although a small number of prison locations consistently were rated as unsafe. Prisoners with direct experience of victimization were more fearful than those without. An attempt is made to outline possible explanations for these and other findings.