Image by Enrique from Pixabay
The rhetoric of fear has gone berserk. Everywhere you look–mainstream news, social media, influencer hot takes–there’s a new catastrophe, a new threat, a new reason to panic. Whether it’s global crises, economic doom, or the latest product that "saves" you from disaster, fear has become the dominant currency of communication. And it’s exhausting.
Aristotle knew this dynamic well. In his Rhetoric, he defined fear (phobos) as a "pain or disturbance" caused by the anticipation of evil. The key to manipulating it? Make the threat feel close, likely, and uncontrollable–precisely what 24/7 media and algorithmic feeds excel at. Today, fear isn’t just information; it’s a tool of control. It keeps us glued to screens, clicking and buying, while cynically offering the illusion of safety. As Kenneth Burke observed, fear is also a tool for identification–it binds people to leaders, tribes, or brands that promise protection, overriding critical thought with urgency.
But here’s the paradox: Not all fear is manipulation. Some fears are alarm bells. Aristotle warned that excessive fear can paralyze, but he also knew that justified fear mobilizes. The difference lies in two questions:
1. Who benefits?
2. What does it demand of us?
What Do We Do?
The media’s flood of panic often aims to keep us passive. But history’s greatest changes began when people refused to let fear rot into apathy–when they said, "This cannot stand." Aristotle might put it differently: "The problem isn’t fear–it’s who gets to define what we fear, and why."
Aristotle knew this dynamic well. In his Rhetoric, he defined fear (phobos) as a "pain or disturbance" caused by the anticipation of evil. The key to manipulating it? Make the threat feel close, likely, and uncontrollable–precisely what 24/7 media and algorithmic feeds excel at. Today, fear isn’t just information; it’s a tool of control. It keeps us glued to screens, clicking and buying, while cynically offering the illusion of safety. As Kenneth Burke observed, fear is also a tool for identification–it binds people to leaders, tribes, or brands that promise protection, overriding critical thought with urgency.
But here’s the paradox: Not all fear is manipulation. Some fears are alarm bells. Aristotle warned that excessive fear can paralyze, but he also knew that justified fear mobilizes. The difference lies in two questions:
1. Who benefits?
- If the fear is vague, endless, and profits those selling panic (or compliance), it’s weaponized.
- If it’s specific, evidence-backed, and calls you to defend human dignity, it’s a warning.
2. What does it demand of us?
- Exploitative fear isolates and numbs ("Buy this! Scroll more! Give up!").
- Legitimate fear unites and activates ("Resist! Protect each other!").
What Do We Do?
- Discern the source: Is this fear meant to cloud your judgment or clarify it?
- Refuse numbness: Cynicism helps no one. Some fears are exaggerated; others are life-or-death. Solidarity means caring even when the threat isn’t yet at your door.
- Channel fear wisely: Dismissing all fear is as dangerous as swallowing it whole. Let it sharpen your focus, not your despair.
The media’s flood of panic often aims to keep us passive. But history’s greatest changes began when people refused to let fear rot into apathy–when they said, "This cannot stand." Aristotle might put it differently: "The problem isn’t fear–it’s who gets to define what we fear, and why."
