Instruct: Given a question, retrieve documents that answer the question.
Query: Who wrote The Concept of Anxiety: A Simple Psychologically Orienting Deliberation on the Dogmatic Issue of Hereditary Sin?
The Concept of Anxiety (): "A Simple Psychologically Orienting Deliberation on the Dogmatic Issue of Hereditary Sin", is a philosophical work written by Danish philosopher Søren Kierkegaard in 1844. The original 1944 English translation by Walter Lowrie (now out of print), had the title The Concept of Dread. "The Concept of Anxiety" was dedicated "to the late professor Poul Martin Møller". He used the pseudonym Vigilius Haufniensis (which, according to Kierkegaard scholar Josiah Thompson, is the Latin transcription for "the Watchman" of Copenhagen) for "The Concept of Anxiety".
In February 2014, de Botton published his fourteenth book, a title called "", a study of the effects of the news on modern mentality, viewed through the prism of 25 news stories, culled from a variety of sources, which de Botton analyses in detail. The book delved with more rigour into de Botton's analyses of the modern media which appeared in "Status Anxiety".
The frustration-aggression hypothesis emerged in 1939 through the form of a monograph published by the Yale University Institute of Human Relations. The Yale psychologists behind the monograph were John Dollard, Leonard Doob, Neal Miller, O. H Mowrer, and Robert Sears. The book is based on many studies conducted by the group that touched a variety of disciplines including psychology, anthropology and sociology. Marxism, psychoanalysis and behaviorism were used by the Yale group throughout their research. Their work, "Frustration and Aggression (1939)", was soon having repercussions on the explanation of aggressive behavior theories. Their theory applied to human beings, but also to animals. The book created controversy on the subject which led to more than 7 articles critiquing the new theory. The "Psychological Review" and the "Reading in Social Psychology" are two of the papers that published articles on the subject. Many social scientists disclaimed the rather strict definition of frustration reactions as well as how the frustration concept is defined in itself. By 1941, the Yale group modified their theory following the multiple critics and studies published by other psychologists. From there, many pioneers in the social science world modified and brought their knowledge to the original theory.
"On the Origin of Species" was published in 1859, during the papacy of Pope Pius IX, who defined dogmatically papal infallibility during the First Vatican Council in 1869–70. The council has a section on "Faith and Reason" that includes the following on science and faith:
During his sojourn in Tübingen in 1536 Melanchthon was severely attacked by Cordatus, preacher in Niemeck, because he had taught that works are necessary for salvation. In the second edition of his "Loci" (1535), he abandoned his earlier strict doctrine of determinism which went even beyond that of Augustine of Hippo, and in its place taught more clearly his so-called Synergism. He repulsed the attack of Cordatus in a letter to Luther and his other colleagues by stating that he had never departed from their common teachings on this subject, and in the Antinomian Controversy of 1537 Melanchthon was in harmony with Luther.
The history of evolutionary psychology began with Charles Darwin, who said that humans have social instincts that evolved by natural selection. Darwin's work inspired later psychologists such as William James and Sigmund Freud but for most of the 20th century psychologists focused more on behaviorism and proximate explanations for human behavior. E. O. Wilson's landmark 1975 book, "", synthesized recent theoretical advances in evolutionary theory to explain social behavior in animals, including humans. Jerome Barkow, Leda Cosmides and John Tooby popularized the term "evolutionary psychology" in their 1992 book "The Adapted Mind: Evolutionary Psychology and The Generation of Culture". Like sociobiology before it, evolutionary psychology has been embroiled in controversy, but evolutionary psychologists see their field as gaining increased acceptance overall.
While Darwin had been somewhat coy about human origins, not identifying any explicit conclusion on the matter in his book, he had dropped enough hints about human's animal ancestry for the inference to be made, and the first review claimed it made a creed of the "men from monkeys" idea from "Vestiges". Human evolution became central to the debate and was strongly argued by Huxley who featured it in his popular "working-men's lectures". Darwin did not publish his own views on this until 1871.
In 1908, Eugen Bleuler introduced the term ""schizophrenia"" to represent a revised disease concept for Emil Kraepelin's "dementia praecox." Whereas Kraepelin's natural disease entity was anchored in the metaphor of progressive deterioration and mental weakness and defect, Bleuler offered a reinterpretation based on dissociation or "splitting' ("Spaltung") and widely broadened the inclusion criteria for the diagnosis. A review of the "Index medicus" from 1903 through 1978 showed a dramatic decline in the number of reports of multiple personality after the diagnosis of schizophrenia became popular, especially in the United States. The rise of the broad diagnostic category of dementia praecox has also been posited in the disappearance of "hysteria" (the usual diagnostic designation for cases of multiple personalities) by 1910. A number of factors helped create a large climate of skepticism and disbelief; paralleling the increased suspicion of DID was the decline of interest in dissociation as a laboratory and clinical phenomenon.
Milton Rokeach's dogmatism scale was an early attempt to measure pure authoritarianism, whether left or right. The scale was carefully designed to measure closed-mindedness without regard to ideology. Nevertheless, researchers found that it correlated with British political conservativism. In a similar line of research, Philip Tetlock found that right wing beliefs are associated with less integrative complexity than left wing beliefs. People with moderate liberal attitudes had the highest integrative complexity in their cognitions.
The theoretical foundations of evolutionary psychology are discussed in the introduction, by Cosmides, Tooby and Barkow, in an essay by Tooby and Cosmides on "The Psychological Foundations of Culture", and an essay by anthropologist Donald Symons "On the Use and Misuse of Darwinism in the Study of Human Behavior". The book also includes empirical research papers meant to introduce topics of interest in evolutionary psychology, such as mating, social and developmental psychology, and perceptual adaptations. It includes contributions from evolutionary psychologists such as Steven Pinker, David Buss, Martin Daly, and Margo Wilson.
The New Latin word "autismus" (English translation "autism") was coined by the Swiss psychiatrist Eugen Bleuler in 1910 as he was defining symptoms of schizophrenia. He derived it from the Greek word "autós" (αὐτός, meaning "self"), and used it to mean morbid self-admiration, referring to "autistic withdrawal of the patient to his fantasies, against which any influence from outside becomes an intolerable disturbance". A Soviet child psychiatrist, Grunya Sukhareva, described a similar syndrome that was published in Russian in 1925, and in German in 1926.
Max Ferdinand Scheler (; 22 August 1874 – 19 May 1928) was a German philosopher known for his work in phenomenology, ethics, and philosophical anthropology. Scheler developed further the philosophical method of the founder of phenomenology, Edmund Husserl, and was called by José Ortega y Gasset "the first man of the philosophical paradise." After his death in 1928, Martin Heidegger affirmed, with Ortega y Gasset, that all philosophers of the century were indebted to Scheler and praised him as "the strongest philosophical force in modern Germany, nay, in contemporary Europe and in contemporary philosophy as such." In 1954, Karol Wojtyła, later Pope John Paul II, defended his doctoral thesis on "An Evaluation of the Possibility of Constructing a Christian Ethics on the Basis of the System of Max Scheler."
The term was coined by Antoine Destutt de Tracy in 1796, who conceived it as the "science of ideas". In contemporary philosophy it is narrower in scope than that original concept, or the ideas expressed in broad concepts such as "worldview", "imaginary" and "ontology".
The five stages namely, denial, anger, bargaining, depression, and acceptance proposed by Elisabeth Kübler-Ross in her model of grief describe the process by which people undergo after a loss. Anxiety, dread, guilt, helplessness, hopelessness, and feelings of being overwhelmed are also common. However, it is important to note that anticipatory grief is not simply normal grief begun earlier.
The Oedipus complex (also spelled Œdipus complex) is a concept of psychoanalytic theory. Sigmund Freud introduced the concept in his "Interpretation of Dreams" (1899) and coined the expression in his "A Special Type of Choice of Object made by Men" (1910). The positive Oedipus complex refers to a child's unconscious sexual desire for the opposite-sex parent and hatred for the same-sex parent. The negative Oedipus complex refers to a child's unconscious sexual desire for the same-sex parent and hatred for the opposite-sex parent. Freud considered that the child's identification with the same-sex parent is the successful outcome of the complex and that unsuccessful outcome of the complex might lead to neurosis, pedophilia, and homosexuality.
Bowlby's view of attachment was also influenced by psychoanalytical concepts and the earlier work of psychoanalysts. In particular he was influenced by observations of young children separated from familiar caregivers, as provided during World War II by Anna Freud and her colleague Dorothy Burlingham. Observations of separated children's grief by René Spitz were another important factor in the development of attachment theory. However, Bowlby rejected psychoanalytical explanations for early infant bonds. He rejected both Freudian "drive-theory", which he called the Cupboard Love theory of relationships, and early object-relations theory as both in his view failed to see the attachment as a psychological bond in its own right rather than an instinct derived from feeding or sexuality. Thinking in terms of primary attachment and neo-darwinism, Bowlby identified as what he saw as fundamental flaws in psychoanalysis, namely the overemphasis of internal dangers at the expense of external threat, and the picture of the development of personality via linear "phases" with "regression" to fixed points accounting for psychological illness. Instead he posited that several lines of development were possible, the outcome of which depended on the interaction between the organism and the environment. In attachment this would mean that although a developing child has a propensity to form attachments, the nature of those attachments depends on the environment to which the child is exposed.
When "The Origin of Species" was published FitzRoy was dismayed and apparently felt guilty for his part in the theory's development. He was in Oxford on 30 June 1860 to present a paper on storms and attended the meeting of the British Association for the Advancement of Science at which Samuel Wilberforce attacked Darwin's theory. During the debate FitzRoy, seen as "a grey haired Roman nosed elderly gentleman", stood in the centre of the audience and "lifting an immense Bible first with both and afterwards with one hand over his head, solemnly implored the audience to believe God rather than man". As he admitted that "The Origin of Species" had given him "acutest pain", the crowd shouted him down.
In the 1990s, Kempen and Hubert Hermans developed a new approach in cultural psychology around the concept of the dialogical self. In 1993, they published the seminal work "The dialogical self: Meaning as movement", and published several articles in "American Psychologist", "Journal of Personality" and "Theory & Psychology". Despite their success Kempen suffered from depression. In 2000, he died in Nijmegen four days before his retirement from the Radboud University. At the university he is remembered by as the "personification of cultural psychology."Articles, a selection:
The concept of right-wing authoritarianism was introduced in 1981 by Canadian-American psychologist Bob Altemeyer as a refinement of the authoritarian personality theory originally pioneered by University of California, Berkeley researchers Theodor W. Adorno, Else Frenkel-Brunswik, Daniel Levinson and Nevitt Sanford. After extensive questionnaire research and statistical analysis, Altemeyer found that only three of the original nine hypothesized components of the model correlated together: authoritarian submission, authoritarian aggression and conventionalism. Researchers have traditionally assumed that there was just one kind of authoritarian personality, who could be either a follower or a leader. The discovery that followers and leaders are usually different types of authoritarians is based on research done by Sam McFarland.
Psychology was a branch of the domain of philosophy until the 1870s, when it developed as an independent scientific discipline in Germany and the United States. Psychology as a self-conscious field of experimental study began in 1879, in Leipzig Germany, when Wilhelm Wundt founded the first laboratory dedicated exclusively to psychological research in Germany. Wundt was also the first person to refer to himself as "a psychologist". Other important early contributors to the field include Hermann Ebbinghaus (a pioneer in the study of memory), William James (the American father of pragmatism), and Ivan Pavlov (who developed the procedures associated with classical conditioning).
The concept of schizophrenia as a result of civilization has been developed further by psychologist Julian Jaynes in his 1976 book "The Origin of Consciousness in the Breakdown of the Bicameral Mind"; he proposed that until the beginning of historic times, schizophrenia or a similar condition was the normal state of human consciousness. This would take the form of a "bicameral mind" where a normal state of low affect, suitable for routine activities, would be interrupted in moments of crisis by "mysterious voices" giving instructions, which early people characterized as interventions from the gods. Researchers into shamanism have speculated that in some cultures schizophrenia or related conditions (such as schizotypal personality disorder) may predispose an individual to becoming a shaman; the experience of having access to multiple realities is not uncommon in schizophrenia, and is a core experience in many shamanic traditions. Equally, the shaman may have the skill to bring on and direct some of the altered states of consciousness psychiatrists label as illness. Psychohistorians, on the other hand, accept the psychiatric diagnoses. However, unlike the current medical model of mental disorders they may argue that poor parenting in tribal societies causes the shaman's schizoid personalities. Commentators such as Paul Kurtz and others have endorsed the idea that major religious figures experienced psychosis, heard voices and displayed delusions of grandeur.
Friedrich Schelling wrote "Philosophical Inquiries into the Essence of Human Freedom" in 1809, Georg Wilhelm Friedrich Hegel wrote his "Science of Logic" between 1812 and 1816, and Johann Friedrich Herbart  wrote about pedagogy. All of them were discussing how good and evil come into existence. Kierkegaard questioned Hegel and Schelling's emphasis on the negative (evil) and aligned himself with Hebart's emphasis on the positive (good). Kierkegaard says "anxiety about sin produces sin" in this book and later says it again:
What was the intention of Christianity? Does the concept emerge through definitions and examples? Sin and guilt are both religious categories as far as Kierkegaard is concerned. He wrote:
Kierkegaard observes that it was the prohibition itself not to eat of the tree of knowledge that gave birth to sin in Adam. The prohibition predisposes that which breaks forth in Adam's qualitative leap. He questions the doctrine of Original Sin, also called Ancestral sin., "The doctrine that Adam and Christ correspond to each other confuses things. Christ alone is an individual who is more than an individual. For this reason he does not come in the beginning but in the fullness of time." Sin has a "coherence in itself".
Kierkegaard is not concerned with what Eve's sin was, he says it wasn't sensuousness, but he is concerned with how Eve learned that she was a sinner. He says "consciousness presupposes itself. Eve became conscious of her first sin through her choice and Adam became conscious of his first sin through his choice. God's gift to Adam and Eve was the "knowledge of freedom" and they both decided to use it. In Kierkegaard's Journals he said, "the one thing needful" for the doctrine of Atonement to make sense was the "anguished conscience." He wrote, "Remove the anguished conscience, and you may as well close the churches and turn them into dance halls."
Robert Harold Bonthius discusses Kierkegaard's idea of dread in his 1948 book "Christian Paths to Self-Acceptance", "Because the original Reformation and the subsequent Protestant scholastic doctrines of man’s depravity are distorted by literal ism, we will turn to those in our day who have revived Reformation thought, the so-called neo-orthodox theologians, for explanation of this profound view of sin and its importance for true self-acceptance. It is important to bear in mind, however, that man’s sinfulness is still conceived of the preached about in the undialectical forms of the past. Especially is this characteristic of flourishing sectarian bodies here in America-groups which are able to number their adherents in tens of thousands. It is Soren Kierkegaard of Denmark who has provided the key to modern reinterpretation of this austere doctrine of sin with his analysis of the relation of sin to anxiety. "Dread or anxiety," he explained "is the psychological condition which precedes sin, comes as near as possible to it, and is as provocative as possible of dread, but without explaining sin, which breaks forth first in the qualitative leap." Kierkegaard saw this "sickness unto death" as the inherent factor in human existence, and he taught that a "synthesis" was needed, by which he meant a vital relationship of man with God by which man may resolve his inner conflicts and live at peace with himself."