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Oceanic feeling as used by Freud refers to the feeling of human limitless that is presented by religion. The oceanic feeling is presumed to be the main motivation for the development of the world’s religions (Freud & Strachey, 2005). All the people need the feeling of the unbridled potential that comes with the religion the oceanic feeling is taunted as the main source of the impetus for the world religions.
All the religions use it to connect to an external world whereby the sensation of a bond to the supernatural motivates most of the people to believe in another form of life. Freud posits that the feeling is not universal since he does not find it in himself (Freud & Strachey, 2005). He states that the feeling is a residual of the infantile consciousness that emanates when the infants start differentiating themselves from the rest of the people. According to Freud, the feeling can exist only that it is not universal.
The development of the religions is a representation of the infantile need for a father figure. Therefore, god is nonexistent according to Freud and the people invent him as an illusion. Religion is also developed from the need of a development of the sensation of eternity. All the people in the world seek immortality (Freud & Strachey, 2005). Religion offers them a hope of immortality by stating that their lives are not cut short by the power of death.
The feeling of being unbounded is also a major motivation behind the need for the religion among the people since the oceanic feeling present the human beings with a lot of potential and possibilities (Freud & Strachey, 2005). The oceanic feeling that motivates the development of the majority of the world religions is a result of the egoistic and infantile need for the protection. The demands of the instinct to develop the oceanic feeling are antagonistic to the civilization whereby every aspect is subject to the empirical rigor.
Freud defines happiness as the ability to work and love. Therefore, the civilization construct of happiness is controlled under the bounds of being able to produce something of value for the community and the ability to form lasting relationships with the members of the society that are based on love (Freud & Strachey, 2005). However, there are individual sources of pleasure. The sources of pleasure for an individual may not be agreeable to the majority of the people since the development of the happiness is constrained by numerous aspects. To work and to love is a limit that lock out the individual power or needs.
The person could be able to derive happiness form a certain activity. However, the repugnancy of the activity and the moral incorrectness of the situation may lead to the development of an aversion from the activity despite the inherent and optimal pleasure attained. Therefore, there are two different constructs of happiness (Freud & Strachey, 2005). Happiness can be attained at the individual level by allowing the person to do what he or she loves to do the most. It can also be attained from the adherence to the rules of the society. The ability of the person to attain happiness from doing what makes him happy is not guaranteed.
Civilization creates the perpetual feelings of being unhappy and discontent by limiting the ability of the person to pursue the personal happiness. For instance, pursuit of sexual gratification could be the ultimate soured of happiness (Freud & Strachey, 2005). However, the society does not accommodate the approach hence creating the limitation on the type of happiness that one gets. The optimal gratification of the individual is high hindered by an aspect hence the need for more will laws permeate the desires of a person. Any attempt to pursue real happiness is met with punishment from the civilized society.
The civilized society has some definitions of the approaches that have to be followed. Rules in the society have a negative effect on the individual will. Most of the people would prefer to pursue their own approaches towards their personal satisfaction. However, the civilized society has some boundaries that have to be adhered to by all the members. There pressure to conform makes most of the people adhere to the rules while their personal motives and sources of satisfaction are being relegated (Freud & Strachey, 2005). Most of the members of the society eventually become instruments of civilization whereby their will no longer counts.
Civilization is a major vehicle for the development of discontent among the people. The individual is no longer instrumental in the decision-making. The wayward perceptions are no longer accommodated as sources of diversity. The definition of civilization tends to be the compass of behavior. Consequently, the members of a civilized society feel left out and incapable of becoming free. Actualizing the individual power and preferences is a major challenge in the civilized world (Freud & Strachey, 2005).
Consequently, civilization has a stifling effect on the power of the individual. It leads to the development of the individuals that are more compliant than exploratory. It creates the silent requirement of adherence. The rebels often end up being labeled as pariahs in the society. They are also less likely to impose their practices on the society since there is a bar of conduct that has already been established.
Freud objects to the tenet of neighborly love. They assumes this position since the majority of the people are aggressive as opposed to being calm and loving. This means that the love of their neighbor is an unlikely scenario in relationships that is pervaded by hatred of the other person and opportunistic tendencies (Freud & Strachey, 2005).
Racism and prejudice refers to the negative perception of another person primarily because of their belongingness to the group. Racism is prejudice of a different form that involves the prejudicial behavior to the members of a different ethnicity. The society develop the prejudicial feeling as a way of feeling better about themselves. Prejudice is formed by the desire to be better (Freud & Strachey, 2005). It is also a culmination of the aggressive nature of man whereby the perception of belongingness to a certain race are motivated by the need to be inoculated from the aggression. It is also informed by the need to perpetrate aggression in a collective form.
Human beings have natural needs for the development of aggressive behavior towards all the people. The aggression is often directed towards the authority figures in the society and the competitors. The civilized world controls the primordia instils of aggression towards the other people using the rules and legal framework (Freud & Strachey, 2005). The legal framework is consisted of absolute principles, which dictates what an individual can do in a certain instance. Therefore, the aggression towards the competitors and the leaders is constrained by the legal framework. The popular culture also controls the behavior of the people. For instance, the popular belief system states that fighting is undesirable. Therefore, the people will control their aggression in a bid to fit in the society.
References
Freud, S., & Strachey, J. (2005). Civilization and its discontents. New York: Norton.
Guilty pleasure refers to the psychological feeling when an individual does something that makes him or her feel pleasurable but on the other leaving the individual with a feeling of being guilt. On the other hand, it may refer to enjoying something considered as low quality and unacceptable in the society (Stall,2004). Generally, guilty pleasure usually refers to something that makes an individual enjoy despite having a slightly bad feeling towards it (that is something that we ought not to like but like it anyway just because it makes us pleasurable).
Guilty pleasures are harmless things and do not have a negative impact on our bodies. Guilt encountered in these pleasures is because of fear of other people finding out the activity. These pleasures have an embarrassing impact on the individual (Pita, 2005). There are different levels of guilty pleasures in the society. Some examples of guilty pleasures include; singing loudly while in the shower, reading some trashy novels, masturbation among boys, making a purchase of One-Direction CD and enjoying a cheesy movie. This paper will focus on interior design guilty pleasure.
I have to admit that interior design is my guilty pleasure. Making decorations on offices, house and apartments is my guilty pleasure. In my house, table lamps, wallpapers and performance showers are kind of my guilty pleasures (Stall,2004). Honestly, I love them despite their design.
Hansel lamp, my first guilty pleasure lamp, is a perfect lamp for a room that has a wider volume (that is a large volume of space that requires transparency). I prefer this lamp to other lamps while in a large volume of space building since the lightness of the cast metal frame gives the design of the lamp a rustic nature and makes the house covered appear perfectly laminated. However, if given an opportunity to change the lamp, I would replace the shade with a less translucent shade that would give the lamp a greater shadowing. The second lamp that falls on my favorite list of table lamps is the Brazilian Agate lamp. With this lamp, gives a room a different view and approach since it has similarities with jewelry.
This is in terms of its positioning in the room. It requires a special positioning in a room where a viewer will only have a front view of the lamp (Stall,2004). That is the viewer should only have a front view only and unlikely to see the lamp from the sides. It is a perfect lamp for a room with a requirement of a strong color where the user places it on the window. It gives a maximum impact on the room since the daylight shine brightens the agate even when the lamp is off and not in use in the house. Despite having a pleasurable attitude towards the lamp, I face a difficulty while replacing the lamp when it breaks. On the other hand, in my society people have a different attitude and approach towards these lamps. This leaves me with some guilt as some consider them as luxurious and unnecessary considering the existence of normal lamps.
The other hand interior design guilty pleasures I have are wallpapers. In my house, I use wallpapers of normal celebrities and heroes (Pita, 2005). I have a pleasurable link with the wallpapers despite the negative critic they face from other people. When my friends pay visits to my room, I ensure that I have the wallpapers hid from their view to avoid facing embarrassment. Despite the pleasure, I have while having the wallpapers in my room; I have a fear of facing critics from friends when they realize that I have the wallpapers. I am a fan of One-Direction. I love their songs and use their wallpapers in my room. However am afraid of my friend’s attitude towards the team (Pita, 2005).
Lastly, in my house, I prefer using hot instant shower. Normal instant hot showers are acceptable and highly used by people from different places (Stall,2004).
However, with the innovation of performance shower, I am able to have a different phase of the shower and relaxing in my house. Seats and niches incorporated in my shower gives me an ample time for relaxing my muscles after facing a busy day. They have a special design that allows me to sit and relax. In addition, they allow me perform some tasks such as shaving my legs. An experience with my friend left me shocked and embarrassed. Having invited over the weekend, I took him to my shower where he stated that it is an extravagant appliance in my room. In addition, he stated that the performance shower was similar with masturbation owing to the fact that it offered a warm opportunity for relaxing while using the seat. I did not stop using the shower, but I always have a fear of him realizing that I still use it (Stall,2004).
Considering my three cases of interior design guilty pleasures, I have a different approach towards other people’s judgment. With the lamps, I believe they make the house more adorable and as well makes the house classy. Similarly, the wallpapers have the same role in the house. Lastly, the performance shower gives me an opportunity of relaxing after a busy day. Therefore, despite leaving me with guilt due to other people’s attitude towards my interior design, I consider them pleasurable while using them. Therefore, they are my guilty pleasure interior design.
References
Stall, S., Harry, L., & Spalding, J. (2004). The encyclopedia of guilty pleasures: 1001 things you hate to love. Philadelphia, Pa: Quirk.
Pita, M. I. (2005). Guilty pleasures. New Milford, CT: Magic Carpet Books.
Most personages have at some point in their life been conditioned by the society to feel guilty. The guilt in most instances often comes from the family, friends, society or most importantly religion which in a conscious manner or in an unconscious one teaches people to be guilty of acting or even thinking in a certain manner (O'Connor, 1998). Guilt can, therefore, be described as a common form of emotional distress and a common factor when it comes to behavioral decisions. It is necessary to realize that people often invoke guilty feelings to apologize for their misdeed and express sympathy. A person may be aware of the state of guilt to a different guilt. Guilt often enters official clinical classifications of mental as well as behavioral disorders basically for two main reasons. Firstly, when it is in excess and secondly when it is in deficit (O'Connor, 1998).
The main reasoning why guilt often works comes down to simply psychology and the condition that people receive when they are children. It is important to realize that most children are often taught to seek approval from their parents for the things that they did or what they said (O'Connor, 1998). When they do something good, the parents often give them praise and acceptance, however, when they did something bad, the praise was withheld, and it was instead replaced with disapproval (Gunderson & McCary, 1979).
Naturally children often strongly desire to receive love as well as acceptance from their parents, therefore, it is important to realize that the need for parental approval is something that most children around the world will work hard in order to obtain (Gunderson & McCary, 1979). The result of this is that over a period o time, people eventually become conditioned to seek approval from others for the things that they say as well as the things that they do.
This then can be said to cause people to feel that in order to effectively receive approval from others, there is a need for them to do things that others approve so that they can in turn approve them. For example, it is important to realize that many people might buy something such an item of clothing and while thinking deeply what other people will think if they saw them in it. This behavior of what one decides to purchase can be said to be influenced by the need for external approval.
When one does something that other people regard as being unacceptable or being plainly wrong, then automatically they activate a deeply ingrained need for external approval which they were taught as children to look for. Therefore, in this case, even though the people that have disapproved the actions is not one’s parent, the mere act of receiving criticism automatically triggers a strong desire to win back the approval.
It is therefore, critical to realize that in order to try as much as possible to avoid receiving disapproval, most people through childhood conditioning will often go along with whatever they regard to as the commonplace (Gunderson & McCary, 1979). For example, it is critical to understand that many people have similar opinions as their friends, similar tastes, and they often behave in almost similar ways. Who a person chooses to conform to can be said to be dependent on the person that they regard as being important in their life, and usually these are religious people, close friends, actors, groups that are commonly known as reference groups (Gottschalk, 1981).
Guilt can be described as the uncomfortable feeling that one experience when they do something that they know, will automatically result in disapproval from the people that are important to them. It can, in fact, be described as a by-product of the actions that conflict with those that are imposed by an external moral code (Gottschalk, 1981).
Freud used guilt as the foundation of his argument that religion is neurotic. However, it is critical to note that his views can be said to appear to be based more on the interpretation of certain cases in their clinical practices as compared to research.
The existing evidence has suggested that religion can either have both beneficial or even detrimental effects when it comes to the well-being. The contrasting effects of religion and the requirements under which they occur have not yet been completely delineated. There are several observers that have reported that evidence suggests that some members of fundamentalist religion often tend to have high levels of religious guilt and fear.
The usual explanation that is often forwarded is that guilt as well as fear of punishment often result from the inability to meet what can be described as high, perhaps as time, even unrealistically high standards of conduct which are set by these religions (O'Connor, 1998).
Like other emotions, there is no straightforward explanation of guilt. The traditional Freudian view is that indeed guilt often resides under the surface veneer of behavior (Gunderson & McCary, 1979). In fact, according to the psychodynamic theory, Freud proposes that people often build defense mechanisms that try to protect them from the guilt when they understand just how awful their desires are.
Specifically, it is important to realize that Freud linked this feeling to guilt, and it's a related emotion that can be said to be anxiety. Young children, he believed often desire to have sex with their opposite-sex parent (Gunderson & McCary, 1979). Eventually, these desires often become submerged, and they are transformed into sexual attraction towards people of their age. Erik Erikson who as a disciple of Freud, took what can be described as the dim view to Freud’s emphasis on sexuality as the only force when it comes to development. He, therefore, automatically took issue with Freud’s notion of guilt.
Instead, he believed that guilt first emerges in life at the age of 3-5 years, and it appears that the negative outcome of a period he described as initiative v. guilt. Therefore, it is important to realize that children often develop a strong sense of guilt at this age as the opposite to playfulness (Faiver & O'Brien, 2000). They at many times are afraid to express themselves with their toys because they have an innate fear that if they decide to show up with their true emotions, they will commit what can be described as an unacceptable act. If this continues, they often grow to be overly inhibited adults that constantly fear to do something for which they’d later feel guilty.
When it comes to the cognitive approach, guilt is described as an emotion that people often experience by they are convinced that they have caused harm (O'Connor, 1998). In the cognitive theory, the assumption that is made is that the thoughts cause the emotions. Therefore, the guilt of emotion can be said to follow directly from the thought that is responsible for someone else’s misfortune, and it is important to realize this occurs whether this is or the case (Gunderson & McCary, 1979).
Therefore, people that experience guilt in a manner that can be described as being chronic, according to the cognitive perspective, often have the mistaken belief that they have caused the harm of others. Their negative emotion in many cases follows from a tendency to misinterpret different actions that happen to them and not to question the logic to their conclusion (Faiver & O'Brien, 2000). In fact, it is important to realize that in cognitive therapy, treatment often involves teaching people to rid themselves of what can be said to be automatic thoughts that they have caused other people to suffer.
In fact, people who are constantly plagued by guilt are also taught to recognize their dysfunctional attitudes in order to recognize what they are going through such as mental processes such as catastrophizing-which includes making the very worst of a bad situation- or sometimes over generalizing and thinking that because something bad has happened may more are about to happen as well.
Therefore, in contrast to the psychodynamic theory view of guilt, it can be said that the cognitive perspective often gives the average person some clues regarding fixing the tendency to blame oneself for everything that goes wrong (Faiver & O'Brien, 2000). According to the cognitive view, one can be able to change his or her thoughts, and consequently, one can be able to change his or her emotions (Walinga & van 2005). In fact, when one realizes that they inaccurately see oneself as causing others to suffer, one can be able to readjust their mental set and they are more realistically able to figure out the role in whatever grief came their way.
The things that people do today and the way they decide to live their life can broadly be classified into either good or bad (Walinga & van 2005). In fact, is important to realize that when a person does good things they receive approval and when they do bad things all they receive is disapproval. Most guilt in most instances, therefore, tends to come as a result of doing bad things (Faiver & O'Brien, 2000). However, the question about who decides upon these labels is important. These labels in most instances are developed from religion. It is the religion that dictates what is right and what is wrong in most societies (O'Connor, 1998).
There are however some actions that one does not know where to categorize, and they do not know whether they are good or bad, but they conflict with an externally imposed label that tells them the opposite. This externally imposed label might be religion or cultural beliefs. One of these issues can be found in sexual guilt that provides a good example of how oppositional labels can result into deep feelings of guilt and this is something that is often commonly felt by many teenagers (Faiver & O'Brien, 2000). This is more the case when homosexuality is a topic of discussion.
There are teens that find themselves attracted or even sexually curious to the members of the same sex. They often experience intense amounts of guilt because of having these particular feelings and thoughts (Walinga & van 2005). On the other hand, they possess, their own moral code which informs them that there is nothing wrong when it comes to being attracted to the people of the same sex and the way that they decide to live their love life is entirely them.
However, there is a conflicting belief that is an externally imposed label that indeed homosexuality is bad and therefore, those that choose to engage in such activities are bad (Gunderson & McCary, 1979). This label in most instances comes from religion, friends, or even family and they tell them that what they believe in is in fact wrong, and they should go ahead and feel guilty about the situation (Faiver & O'Brien, 2000). In most instances like a result of these conflicting and opposing labels, people can feel guilty simply for trying to live their life in the way that they want to live it. When this guilt sets in, it might lead to feelings of anxiety and depression as the people struggle to cope with how they feel and how the society tells them that they should feel (Walinga & van 2005).
There are several types of guilt, and there are those that are often severe than others. The first type of guilt is guilt for something that one did (Faiver & O'Brien, 2000). This can be described as the most obvious reason to feel guilty, and it occurs when one has done something wrong.
It is critical to realize that this type of guilt may often involve harm to others, such as causing someone’s psychological or physical pain. One may feel guilt because one has violated a certain moral or ethical code such as stealing, lying, or even stealing (Faiver & O'Brien, 2000). Guilt over one’s behavior can also be caused by one doing something one swears he or she would never do such as drinking, smoking or even overeating. In each of these cases, there are often no doubts regarding how the behavior occurred.
It is, in fact, appropriate to feel guilty when one has done something that is wrong. The feeling of this emotion of guilt for an action deserving of a certain degree of remorse can be described as being normal (Walinga & van 2005). In fact, not feeling guilty in the cases where it is normal may at times be a sign of psychopathy. The problems start manifesting themselves when one decides to ruminate over this guilt.
It is extreme to realize that indeed an action in the past cannot be changed, and this is no matter how many wishes it could. There is a need for a person to accept that the action has happened, make the appropriate apologies and figure out how they can be able to avoid the same act in the future (Black & London, 1966). There is a natural tendency towards egocentrism, and for this reason, many people assume that others place more thoughts and actions that they do. For example, the behavior over which a person may be tormented by guilt, such as inadvertently insulting a friend, may sometimes not even have penetrated the consciousness of the friend (Walinga & van 2005).
The second guilt cause is the guilt for something that one wants did not do but wants to. The person might be thinking of committing an act in which he or she deviates from their moral code, their religion’s moral code or just plainly engaging in behavior that is unfaithful, dishonest, or even illegal (Black & London, 1966). This has been described by many psychologists as being a tough guilt to handle. This is because it is true that the person did not commit the act, and they are still sitting on the moral high ground. However, the fact that they were even contemplating the act violates their standards and consequently is a guilt-provoking as the act itself.
The third type of guilt cause often comes in the form of guilt for something that a person thinks he or she did (Walinga & van 2005). It is important to realize that as cognitive theories of emotions argue, much of the unhappiness that people experience is often due to one’s irrational thoughts about different and diverse situations (Black & London, 1966). For example, if one does something wrong, one can experience almost as much as guilt as if they committed the act or even more.
In fact, one typical cognitive source of guilty is the belief that one can jinx people by thinking about them in a hurtful or negative way. For example, wishing that a romantic rival dies in a car accident is an example of this belief (Black & London, 1966). Should the evil twist of fate comes to pass, then one may at a certain level believe that it was because of their wish. The interesting thing about this guilt is that at some level one knows that they are illogical; however, it is hard for them to get rid of the belief completely (Walinga & van 2005).
Psychology has shown that memories for past events is often highly flawed and therefore, it is possible for one to have done nothing wrong at all in a situation but instead to misremember and think that actually they did something wrong (Black & London, 1966). This is often the case when there are charged feelings that are involved. It has not been completely new for suspects to have false memories that have been implanted in them in order to convince them that they were not only at the crime scene but that they took a major part in the crime.
The fourth type of guilt occurs when somebody feels that they did not do enough to help someone that was in need. For example, one might have a friend or even a relative is very ill. The person is given hours of free time to visit the person and take care of them, however, they also have other obligations that they must attend to (Black & London, 1966).
They suddenly pass on, and the guilt now starts to get to them because they believe that they did not do enough to try and help them when they were in need. Psychologists often use the term that is referred that is referred to as compassion fatigue to try and capture this feeling of burnout (Belgum, 1963). Though it is in many cases used to describe people that offer support to the people in need such as professional helpers, it can also occur to the normal people. In fact, this is often a bad situation because it adds to the overall emotional drain of a person, and it adds to the guilt that they think that they should be doing more to help.
The last type of guilt often occurs when one is doing better than someone else. It is important to realize that the experience of Survivor guilt is often recognized by different psychologists who work with combat veterans who were able to outlive their fellow troops. Further, also this survivor guilt also occurs with people that lose their neighbors, families and when in disasters they remain alive. It is also critical to realize that it applies not only to people that live when others in almost the same situation have died but also it is also characterized by the people that make a sufficient life for themselves as compared to their family or friends.
An accurate example of survivor guilt occurs to first-generation college students who often feel torn by conflicting emotions regarding success in school. They often desire and want to do well and also their families desire the same for them (Belgum, 1963). However, the students often have the guilt of getting opportunities that their siblings or even their parents did not have. Therefore, to try and ‘protect’ their family members, they might engage in self-destructive behaviors to jeopardize their chances in school.
Direct logic often dictates that the family truly desires that the student succeeds in order to bring honor to the family, however in the logic of the student, it is not the case, and this is because of survivor guilt. It is important to realize that the only way one can cure themselves of survivor guilt is to remind themselves of how glad, proud and invested those that love and care for them have been (Albertsen et al. 2006). There is no doubt that indeed guilt is a complex as well as interesting emotion. It can sometimes even cause one to get expensive gifts for friends and family to try and reduce it.
However, it is necessary to realize that one cannot live a completely guilt free life but one should always try to ensure that they keep it in manageable bounds. Guilt can also be described as being important as it can help one to gain a better self-understanding by helping one recognize when in fact, one has done harm. Therefore guilt is not in itself a destructive emotion, however, if it is left to be all-consuming, it can get the best of a person.
Compounding the influence that comes with guilt can be said to be the association that comes with guilt and caring. In fact most people have been taught that feeling guilty about something shows what they care about and that not feeling guilty means that they do not, which then makes them a bad person (Belgum, 1963). The underlying implication that exists behind this logic is that in order to become a ‘good’ person should show that they care by feeling guilty and further proving it by ensuring that they conform to the needs as well as the wishes of the people that are around them.
However, the reality can be said to be that not feeling guilty about something does not necessarily mean that one does not care about it. One is simply making a choice to live their life by their moral code rather than by what can be said to be an externally imposed moral code.
Successfully overcoming guilt can, therefore, be said to start with one standing up for themselves, their beliefs, wants as well as need without in any manner being influenced by what other people think. If one cannot be able to stand up for what they believe in, they are most likely be vulnerable to externally imposed guilt from people around them.
In conclusion, guilt comes in many forms but first and foremost it can be described as an emotion. Many people think of guilt as a good way to get someone to do a certain deed because of the sense of obligation that it comes with (Belgum, 1963). However, it is important to understand to understand that guilt is not a very good motivator. It can, in fact, be more accurate to think of guilt as an internal state. In the overall scheme when it comes to the emotions, it can be described as a sad emotion. It resides on the surface of behavior, and it is based on certain moral codes most of them based on religion.
References
Albertsen, E. J., O’Connor, L. E., & Berry, J. W. (2006). Religion and interpersonal guilt: Variations across ethnicity and spirituality. Mental Health, Religion & Culture, 9, 1, 67-84.
Belgum, D. R. (1963). Guilt; where religion and psychology meet. Englewood Cliffs, N.J: Prentice-Hall.
Black, M. S., & London, P. (1966). The dimensions of guilt, religion, and personal ethics. The Journal of Social Psychology, 69, 1, 39-54.
Faiver, C. M., O'Brien, E. M., & Ingersoll, R. E. (2000). Religion, Guilt, and Mental Health. Journal of Counseling & Development, 78, 2, 155-61.
Gottschalk, L. A. (1981). Religion and Guilt. Psyccritiques, 26, 10.)
Gunderson, M. P., & McCary, J. L. (1979). Sexual Guilt and Religion. Family Coordinator, 28, 3, 353-57.
O'Connor, K. V. (1998). Religion and Mental Health: A Review of Antoine Vergote's Approach in Guilt and Desire. The International Journal for the Psychology of Religion, 8, 2, 125-148.
Walinga, P., Corveleyn, J., & van, S. J. (2005). Guilt and Religion: The influence of orthodox Protestant and orthodox Catholic conceptions of guilt on guilt-experience. Archive for the Psychology of Religion, 27, 1, 113-136.
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