Instruct: Given a question, retrieve passages that can help answer the question.
Query: When was The Concept of Anxiety: A Simple Psychologically Orienting Deliberation on the Dogmatic Issue of Hereditary Sin written?
The Concept of Anxiety (Danish: Begrebet Angest): 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.[1][2] 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"[3][4] of Copenhagen) for The Concept of Anxiety.[5]
Process oriented psychology is one of eleven psychotherapeutic modalities examined in a Swiss longitudinal study of therapeutic effectiveness completed in 2012. There are published studies of the clinical application of Process Work to group therapy with people experiencing mental illness and to the care of elders with dementia. A Japanese case study has described the application of process oriented psychology to the treatment of a woman with symptoms including major depression and an eating disorder, concluding that the method can be effective in the resolution of psychosomatic problems. Process Work has been used to extend play therapy techniques and found to enrich therapeutic work with children experiencing parental separation issues. The process oriented psychology approach to clinical supervision has been documented and shown to offer experiential and phenomenological techniques to work with signals, roles and the "parallel dynamics" that occur within client-counsellor and counsellor-supervisor interactions. It has been suggested that the concept of ‘metaskills’ can be useful for the psychotherapist seeking to serve polyamorous clients. Connections have been established between process oriented psychology and dance movement therapy.
If a person does not first make clear to himself the meaning of "self," it is of no use to say of sin that it is selfishness. Only when the concept of the particular is given can there be any talk of selfishness, however, no science can say what the self is without stating it quite generally. And this is the wonder of life, that each man who is mindful of himself knows what no science knows, since he knows who he himself is, and this is the profundity of the Greek saying know yourself, which too long has been understood in the German way as pure self-consciousness, the airiness of idealism. It is about time to seek to understand it in the Greek way, and then again as the Greeks would have understood it if they had possessed Christian presuppositions. However, the real "self" is posited only by the qualitative leap. In the prior state there can be no question about it. Therefore, when sin is explained by selfishness, one becomes entangled in indistinctness because, on the contrary, it is by sin and in sin that selfishness comes into being.
With respect to a person's full knowledge of a certain act being a mortal sin, the Catholic Church teaches that "unintentional ignorance can diminish or even remove the imputability of a grave offense. But no one is deemed to be ignorant of the principles of the moral law, which are written in the conscience of every man. The promptings of feelings and passions can also diminish the voluntary and free character of the offense, as can external pressures or pathological disorders (mental illness). Sin committed through malice, by deliberate choice of evil, is the gravest." Furthermore, Catholic teaching also holds that "imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors." In this regard, a sin committed while one is inebriated may lack the awareness and consent necessary for the sin to be mortal. But when one becomes aware of the danger of excessive drink, such drinking itself becomes a serious matter.
Most Protestants reject the doctrine because they do not consider the development of dogmatic theology to be authoritative apart from biblical exegesis, and because the doctrine of the Immaculate Conception is not taught in the Bible. The formal pronouncement of Mary's Immaculate Conception by the Catholic Church in 1854 further alienated some Protestant churches largely due to its implication that not all have sinned.
Diagnosis and treatment of cancer is known to influence psychological well-being to a significant degree. Rates of psychological distress are elevated for most individuals who have been diagnosed with cancer when compared to population norms.Common psychological reactions to cancer are mood and anxiety-related concerns. Elevated rates of depression and anxiety in response to a cancer diagnosis is often attributable to uncertainty regarding mortality and well as going through arduous treatments and concerns related to functional interference and body-image or other self-concept related distress. Understanding how individuals react psychologically to cancer is important to support their overall well-being and maximize quality of life during treatment and beyond. While the prevalence of psychological disturbance in reaction to cancer is relatively high when compared to population norms, many individuals report fairly stable psychological well-being through the cancer trajectory and some even report improved psychological well-being. 
CPI was not designed to predict unidimensional traits. Instead, the focus was on predicting interpersonal behaviors. Some Folk Concepts scales are substantially correlated with one another as they may be associated to the same underlying traits. Gough argued that if the Folk Concepts are correlated in the minds of the general population, the CPI scales should be similarly correlated. As a result, CPI fails to provide a parsimonious and theory-oriented description of the normal personality, which is one of its major criticisms. There is also a lack of theoretical justification of the criteria used in developing the Folk Concepts and Special Purpose scales. It is unclear as to why some scales (e.g., dominance) are more basic and receive the status as “folk concepts” whereas others are labeled as “special purpose” (e.g., anxiety). In addition, CPI was designed to be an open system, which means that new scales can be added into the existing set of scales if a new criterion is to be predicted. With the lack of theoretical basis, there could be an infinite number of criteria to be predicted and these scales may be empirically redundant and lack clear psychological meanings.
"Ethics and dogmatics struggle over reconciliation in a border area fraught with fate. Repentance and guilt torment forth reconciliation ethically, while dogmatics in this receptivity to the proffered reconciliation, has the historically concrete immediacy with which it begins its discourse in the great dialogue of science. And now what will be the result?" and "Innocence is ignorance, but how is it lost?" The Concept of Anxiety P. 12, 39
To refute Hegel's claim that Christianity should be understood as a part of the necessary evolution of thought, or in Hegelians terms, Spirit, in "Fear and Trembling", Kierkegaard attempts to use the story of Abraham to show that there is a goal higher than that of ethics (questioning the Hegelian claim that doing one's ethical duty is the highest that can be said of a human being) and that faith cannot be explained by Hegelian ethics, (disproving Hegel's claim that Christianity can be rationally explained by philosophy). Either way, this work can be read as a challenge to the Hegelian notion that a human being's ultimate purpose is to fulfill ethical demands.
By doing this, Hegelian critics accuse Kierkegaard of using the dialectic to disprove the dialectic, which seems somewhat contradictory and hypocritical. However, Kierkegaard would not claim the dialectic itself is bad, only the Hegelian premise that the dialectic "would lead to a harmonious reconciliation of everything", which Hegel called the Absolute. Kierkegaard stated this most clearly in his book "The Concept of Anxiety", Dogmatics must not explain hereditary sin but rather explain it by presupposing it, like that vortex about which Greek speculation concerning nature had so much to say, a moving something that no science can grasp. That such is the case with dogmatics will readily be granted if once again time is taken to understand Schleiermacher’s immortal service to this science. He was left behind long ago when men chose Hegel. Yet Schleiermacher was a thinker in the beautiful Greek sense, a thinker who spoke only of what he knew. Hegel, on the contrary, despite all his outstanding ability and stupendous learning, reminds us again and again by his performance that he was in the German sense a professor of philosophy on a large scale, because he "a tout prix" [at any price] must explain all things. "The Concept of Anxiety", by Reidar Thomte Princeton University Press 1980 P. 20
Traditionally, and certainly prior to the end of Apartheid, the NG Church held the view that homosexuality is a mental health issue or a sinful state of being. No distinction was made between homosexuality and homosexual activity, as both were regarded as either a psychological illness or a deliberate decision to sin.
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."[62]
There are multiple possible causes for mixed anxiety-depressive disorder, but they can be separated into three main categories: biological, psychological, and environmental factors. Biological factors are factors such as genetics and issues with neurotransmitters. Scientists have suggested a link between anxiety and an overactive nervous system, but this has not been confirmed. Psychological factors include psychological damage or struggles, such as excessive stress or trauma. Environmental factors are often linked to psychological factors, as things that cause stress or trauma are environmental factors. Causes of stress in the environment can be things like a poor home environment or poverty. 
Søren Kierkegaard The Concept of Anxiety: A Simple Psychologically Orienting Deliberation on the Dogmatic Issue of Hereditary Sin June 17, 1844 Vigilius Haufniensis, Edited and translated by Reidar Thomte Princeton University Press 1980 Kierkegaard's Writings, VIII ISBN0691020116 Søren Kierkegaard , translation by Alastair Hannay, March 2014 Kirkus Review Søren Kierkegaard The only book by Kierkegaard in audio format (Hannay translation) Søren Kierkegaard, , Marxists.org Johann Karl Friedrich Rosenkranz, , Science, Vol. 9 Anthony D. Storm,
Process-oriented psychology, also called process work, is a depth psychology theory and set of techniques developed by Arnold Mindell and associated with transpersonal psychology, somatic psychology and post-Jungian psychology. Process oriented psychology has been applied in a range of contexts including individual therapy and working with groups and organisations. It is known for extending dream analysis to body experiences and for applying psychology to world issues including socioeconomic disparities, diversity issues, social conflict and leadership.
Although "original sin" can be taken to mean the sin that Adam committed, it is usually understood as a consequence of the first sin, the hereditary stain with which we are born on account of our origin or descent from Adam.
With the exception of tendencies such as Pelagianism, Western Christianity is thought to hold this doctrine, which was championed especially by Saint Augustine, who wrote: "The deliberate sin of the first man is the cause of original sin" (De nupt. et concup., II, xxvi, 43).
It affirmed the position that while homosexual orientation is not in itself a sin, it is nevertheless a tendency towards the "moral evil" of homosexual activity, and therefore must be considered "an objective disorder". The letter went on to say that when homosexual activity is the result of deliberate choice, it is not made inculpable by natural sexual orientation. Furthermore, the letter argues that this natural homosexual orientation is "essentially self-indulgent" since homosexual sexual acts are not procreative and therefore not genuinely loving or selfless.
In "The Concept of Anxiety", Haufniensis focuses on the first anxiety experienced by man: Adam's choice to eat from God's forbidden tree of knowledge or not. Since the concepts of good and evil did not come into existence before Adam ate the fruit, which is now dubbed original sin, Adam had no concept of good and evil, and did not know that eating from the tree was evil. What he did know was that God told him not to eat from the tree. The anxiety comes from the fact that God's prohibition itself implies that Adam is free and that he could choose to obey God or not. After Adam ate from the tree, sin was born. So, according to Kierkegaard, anxiety precedes sin, and it is anxiety that leads Adam to sin. Haufniensis mentions that anxiety is the presupposition for hereditary sin.
The philosopher Søren Kierkegaard, in "The Concept of Anxiety" (1844), described anxiety or dread associated with the "dizziness of freedom" and suggested the possibility for positive resolution of anxiety through the self-conscious exercise of responsibility and choosing. In "Art and Artist" (1932), the psychologist Otto Rank wrote that the psychological trauma of birth was the pre-eminent human symbol of existential anxiety and encompasses the creative person's simultaneous fear of – and desire for – separation, individuation, and differentiation.
Although the belief that Mary was sinless, or conceived without original sin, has been widely held since Late Antiquity, the doctrine was not dogmatically defined in the Catholic Church until 1854 when Pope Pius IX, declared "ex cathedra", i.e., using papal infallibility, in his papal bull "Ineffabilis Deus", the Immaculate Conception to be doctrine. The Catholic Church celebrates the Solemnity of the Immaculate Conception on December 8; in many Catholic countries, it is a holy day of obligation or patronal feast, and in some a national public holiday.
The application of process oriented psychology to group issues is called 'worldwork' and a key concept is 'deep democracy'. Worldwork includes theory and practices for working with conflict, leadership and social issues. Brown and Harris (2014) explain:
Process Work applications for groups have become known through Mindell's books: "The Leader as Martial Artist: An Introduction to Deep Democracy" (1992) and "Sitting in the Fire: Large Group Transformation Using Conflict and Diversity" (1995) Mindell's ideas of worldwork and deep democracy have been likened to the work of Danaan Parry.
However, Kierkegaard mentions that anxiety is a way for humanity to be saved as well. Anxiety informs us of our choices, our self-awareness and personal responsibility, and brings us from a state of un-self-conscious immediacy to self-conscious reflection. (Jean-Paul Sartre calls these terms pre-reflective consciousness and reflective consciousness.)[6] An individual becomes truly aware of their potential through the experience of anxiety. So, anxiety may be a possibility for sin, but anxiety can also be a recognition or realization of one's true identity and freedoms. Alternatively, sin exists in the very resolution of anxiety through right and wrong; why to embrace anxiety is to not pass judgement.
Echoes of Canady's work can be seen in the current psychological theory of intergroup anxiety. One proposed cause of intergroup anxiety cites perceived negative stereotypes leading members of an ingroup to experience anxiety when interacting with a member of the outgroup. Thus, if a Black child mistrusts Whites and perceives them as threatening, they may experience increased anxiety when interacting with a white examiner, leading to poor performance on a test. Canady's study, “The Effect of ‘Rapport’ on the I.Q.: A New Approach to the Problem of Racial Psychology” was the first to address the issue of the race of the examiner as it interacts with children's performance on I.Q. tests. Furthermore, studies building off of Canady's original study have found significant relationships between Black children's mistrust of Whites and poorer test performances when tested by White as opposed to Black examiners.
He has edited and written several books, most notably "Madness Explained", which was winner of the British Psychological Society Book Award in 2004. In this book, he advocates a psychological approach to the psychoses, rejects the concept of schizophrenia and considers symptoms worthwhile investigating in contrast to the Kraepelinian syndromes. (Refuting "Kraepelin's big idea" that serious mental illness can be divided into discrete types is the starting chapter of the book.) A review by Paul Broks in "The Sunday Times" summarised its position as: "Like Szasz, Bentall is firmly opposed to the biomedical model, but he also takes issue with extreme social relativists who would deny the reality of madness." In the book, Bentall also argues that no clear distinction exists between those diagnosed with mental illnesses and the "well". While this notion is more widely accepted in psychiatry when it comes to anxiety and depression, Bentall insists that schizotypal experiences are also common.
The concept of ‘rank’ as defined and developed by Mindell has been taken up in a number of contexts including action learning, the analysis of international nongovernmental organization advocacy campaigns, and anti-racism diversity work.
An Australian case study has considered the use of process oriented psychology for tackling the problems of intercultural communication in higher education; it finds that Process Work has a multidimensional concept of social rank (expanded beyond social status to include 'psychological' and 'spiritual' aspects) which promotes understanding of interpersonal communication issues and could be used to improve international student experience in Australia.
If I am anxious about a past misfortune, then this is not because it is in the past but because it may be repeated, i.e., become future. If I am anxious because of a past offense, it is because I have not placed it in an essential relation to myself as past and have in some deceitful way prevented it from being past. If indeed it is actually past, then I cannot be anxious but only repentant. If I do not repent, I have allowed myself to make my relation to the offense dialectical, and by this the offense itself has become a possibility, and not something past. If I am anxious about the punishment, it is only because this has been placed in a dialectical relation to the offense (otherwise I suffer my punishment), and then I am anxious for the possible for the future. Thus we have returned to where we were in Chapter I. Anxiety is the psychological state that precedes sin. It approaches sin as closely as possible, as anxiously as possible, but without explaining sin, which breaks forth only in the qualitative leap. Søren Kierkegaard, "The Concept of Anxiety", Nichol p. 91-92