In this paper, we consider such a phenomenon as suffering. In a general sense, suffering is physical or moral pain, anguish. In the life of many people there is a whole tendency to constant suffering. Let us examine in more detail the causes and origin of the strategy of suffering. From the point of view of physiology and medicine, an individual can constantly experience a state of suffering due to congenital or previously acquired disruption of the work of the nervous system, the genetic conditionality of the malfunctioning of neurotransmitters.

From the point of view of psychiatry and clinical psychology there is such a mental disorder as depression and sub-states, such as asthenia (asthenic syndrome), or in another impotence, weakness. Dysthymia, which is characterized by chronic nonpsychotic signs and symptoms of depression. And actually depression, ranging from mild form, ending with severe: from symptoms of asthenia, decreased mood, fatigue, to disruption of vital functions and the formation of suicidal behavior.

The basis is suffering. In many religious teachings there are views that a person must suffer, go through all the torments of life, and then he will go to heaven and his torment will be rewarded in heaven. And all that brings joy and pleasure to man is a mortal sin, that man will be severely punished by God.

It can be assumed that in this connection an installation is being formed, that after the joy there will be sorrow. And in this case a person chooses suffering, a readiness for the worst, rather than suffer horror after joy. And what if one looks at these religious views of the constant state of suffering on the other hand? In earlier times, people really experienced a constant state of suffering, a constant readiness for the worst, if you look at the historical events of wars and deaths.

And Christianity served as a help in this case, it tried to console people, that “you (people) are suffering now, but in heaven it will be rewarded.” And in the future, perhaps this idea has already been modified and is now understood quite differently, as we already know that a person simply must suffer, “otherwise he is a sinner.” On the political side, there is a mass intimidation in TV and radio broadcasts in the form of demonstrating horrific events in the world, so that people think that everything is fine in our state, and that it is better not to take any action against the state, otherwise there will be brutal reprisals.

This also includes the problem of bureaucracy. When a person, in order to understand a situation, has to visit from the instance to the instance, fill out various forms of papers in order to achieve something. As a result, an inability to say about one’s needs is formed, a long enough finding in a state of inconvenience, explaining this by saying that “We will tolerate and remain silent until it becomes very bad”.

In general, in itself, suffering also has positive functions. Suffering just as compassion shows the presence of empathy in a person, the ability to sympathize and empathize with another person. But we are talking about excessive suffering, about exaggerated, about where it is too much and this suffering may not even be appropriate, is hyperbolized. That is, suffering as compassion, experience for a loved one or for one’s health, including this one aspect, and suffering as torment, as helplessness, sensation of meaninglessness (which leads to depression and suicide) is already another aspect of philosophical discourse.

The neurophilosophical program in this case considers this issue and intends to study it with more serious methods of sciences. Such as: modeling, analytics, reconstruction, tomography, mentoscanning, selfexperiment with MRT, analytical philosophy, antimanipulativism and further explication into practice.

Created by Ilyukhina Evgenia