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Abstract Background Seclusion is a coercive measure - temporary confinement in an almost empty, non-stimulating room in a closed psychiatric admission ward to prevent (further) urgent danger due to a mental disorder. Although there is observational research about patients’ behaviors during separation (e.g. hitting walls or doors, sleeping, or praying), research into the subjective and existential dimension of the experience of seclusion in psychiatry is rare. Aim Aim of the current study is to describe and analyze - using the theoretical lenses of Yalom (1980) and Jaspers (1919) - how clients experience their involuntary stay in a seclusion room in a closed psychiatric clinic in existential terms. Methods A qualitative study was carried out among former clients (N = 10) who were asked, in retrospect, about their existential concerns in the seclusion room. In the thematic analysis, the main, deductive codes were theory based (Yalom, Jaspers), composed of subcodes that were inductively derived from the interviews. Results The respondents affirmed the ultimate existential concerns about death (e.g. sensing to be dead already), lack of freedom (e.g. loss of agency), isolation (e.g. interpersonal, not able to speak, feeling an object) and meaninglessness. With respect to the latter, the respondents reported a rich variety of spiritual experiences (both negative, such as knowing to be in hell, as positive, hearing/imagining a comforting voice or noticing/imagining a scenery of nature in the room). Discussion Although some experiences and behaviors may conflate with symptoms of psychosis, the participants generally expressed a relief about the ability to talk about their experiences. Sharing and discussing the existential experiences fits into the paradigm of psychiatric recovery and personalized care. Their intensity was obvious and might have warranted additional support by a chaplain or spiritual counselor in mental health care settings.

Three studies examined the association between physical attractiveness and meaning in life. Study 1 (N = 305 college students) showed that self-reported physical attractiveness positively correlated with meaning in life. Study 2 (N = 598 noncollege adults) replicated the association between self-reported physical attractiveness and meaning in life and extended those findings, demonstrating that outside perceptions of attractiveness are linked to outside perceptions of how meaningful a person's life is. Study 3 (N = 331 targets, 97 raters) replicated these findings and probed the nuances of the relationships between outside ratings and self-reports of attractiveness and meaning in life. Across the studies, existential significance, or the feeling that one's life matters, was the facet of meaning that primarily explained the link between attractiveness and meaning in life. In addition, a person's view of their own attractiveness is more indicative of their well-being than outsider ratings. Implications for our understanding of meaning in life are discussed. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to analyze from an existential point of view the sources of anxiety and depression of modern man. Over time, both anxiety and depression have been lived and approached as one of the individual's maladaptations to the outside world, as its inability to create a balance between the outside world and the inner world. Every citizen of our society realizes, based on his own experience as well as by observing his peers, that anxiety and depression are ubiquitous. We are becoming more and more aware not only of the obvious situations of creating anxiety and depression today, such as the threats of war, the uncontrolled atomic bomb and of the radical political and economic upheavals but also of the least obvious but extremely profound, namely inner confusion, psychological disorientation and uncertainty about acceptable standards of conduct. Despite the fact that anxiety and depression have become a central issue in some of the cultural dimensions of our existence, often, addressing the issues has been hampered by a lack of coordination between these theories and approaches. In this sense, one of the remarkable and extremely useful works in creating an integrative vision of anxiety is the work of Rollo May, „The meaning of anxiety", which we will frequently quote in the chapter on anxiety. Thus, the paper debates and analyzes the concept of „ meaning and purpose in one's own life " and how its existence or absence influences the individual's ability to live a state of mental balance. Throughout the paper, we will review the main approaches and theories on anxiety and depression in order to have a broader perspective on the evolution of their understanding both from the point of view of psychologically and in terms of inner life. We aim to highlight the usefulness and contribution of integrative existential analysis in psychotherapeutic support for addressing anxiety and depression. Methodological support for the connection between living the existential meaning, anxiety and depression will be addressed in the chapter destined for it by which we aim to analyze the connection between the three variables and the way they are influenced. [ABSTRACT FROM AUTHOR]

Dans le prolongement du dispositif d'accompagnement sens de la vie et sens du travail (SVST) des adultes, une séance complémentaire nommée « Développer le sens de sa vie en cultivant ses liens aux autres et aux communautés sociales » est créée. Elle est développée sous l'impulsion notamment des perspectives de recherches formulées, dans lesquelles il est encouragé à élargir la focale en ne se centrant plus uniquement sur les individus mais aussi sur les groupes sociaux, les collectifs, les communautés. L'intention est de comprendre la manière dont le sens s'élabore au contact des interactions sociales et comment le développement de la réflexion sur les communautés sociales permet d'enrichir l'individu dans la construction de son identité, de ses repères et de son insertion sociale. Cette séance s'applique à ne pas renforcer, avec l'accompagnement au sens, l'individualisme, la centration excessive sur soi, le repli sur soi au sein de ce qui est connu dans la sphère intime. Au contraire, elle s'efforce à favoriser une prise de conscience de l'importance du lien aux autres, d'une ouverture à l'altérité qui est fondamentale dans la construction du sens. L'objectif de cette étude est de présenter la séance en considérant ses processus et ses effets afin de mettre au service des psychologues praticiens et des conseillers dans le champ de l'orientation un dispositif d'intervention et des outils opérationnels. Les implications scientifiques et pratiques sont discutées à la lumière des principaux résultats recueillis lors de l'expérimentation de cette séance auprès de quatre communautés en 2019 et de son application au sein de cinq dispositifs d'accompagnement validant ses apports pour les bénéficiaires et pour le dispositif global. As an extension of the counseling program for adults, dedicated to meaning of life and meaning of work, a complementary session called "Developing the meaning of one's life by cultivating one's links with others and social communities" has been created. It is developed under the impetus in particular of formulated research perspectives in which broadening the focus is encouraged, by no longer focusing solely on individuals but also on social groups, collectives and communities. The intention is to understand the way through which meaning is developed by way of contact with social interactions and how the development of reflection on social communities makes it possible to enrich the individual in the construction of his identity, his references and of his social integration. This session strives not to reinforce, with the accompaniment to meaning, individualism, excessive self-centeredness, withdrawal into oneself within what is known of the intimate sphere. On the contrary, it strives to promote an awareness of the importance of the link to others, of an openness to otherness which is fundamental in the construction of meaning. The objective of this study is to present the session by considering its processes and its effects in order to provide practicing psychologists and counselors in the field of orientation with an intervention device and operational tools. The scientific and practical implications are discussed in the light of the main results collected during the 2019 experimentation of this session with four communities and its application within five counseling programs validating its contributions for the beneficiaries and for the overall device. [ABSTRACT FROM AUTHOR]

Copyright of Mediterranean Journal of Communication / Revista Mediterránea de Comunicación is the property of Revista Mediterranea de Comunicacion / Mediterranean Journal of Communication and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Intellectual humility (IH) likely is most challenging when individuals are confronted with existential threats, a state we label existential humility (EH). Existential humility includes holding cherished beliefs regarding the meaning of life and death loosely enough to revise in light of evidence, as well as lower defensiveness following existential threats or reminders. We discuss the broader personality structure IH and EH, focusing on the Big Five factor of agreeableness as well as narcissism. We propose that the most diagnostic situations of the existence of intellectual humility – heretofore rare in the empirical literature – are in the realm of existential beliefs. Moving from existential arrogance to humility may require substantial self-change, though transcendent situations such as flow experiences, awe (e.g., wondrous vistas in nature), meditation, or even experience with psychedelics may be viable pathways toward greater existential humility. [ABSTRACT FROM AUTHOR]

This study aims at exploring the perspectives of patients with cardiovascular disease (CVD) on the existential meaning of lifestyle change as an evidence base for spiritual care by nurses and other health professionals. This study has been carried out within the paradigm of phenomenological caring sciences. The sample of 18 participants was purposively selected. Data consisted of in-depth interviews among adults with an episode of CVD. Data analysis of transcribed audio recordings was done using the method of Reflective Lifeworld Approach. For patients with CVD, changing one's lifestyle is an experience of transition in self-image. This transition has a twofold dynamic. On the one hand, it entails alternating phases in what is meaningful for the patient: letting go (loss of the normal, of health, of bodily functions) and holding on (desire to be healthy and to be normal). On the other hand, through the vulnerability and loneliness patients often experience, patients report a need to be encouraged by and connected to others/the Other. Making brave choices and connecting to the patients' spiritual resources of inner strength are crucial for successful lifestyle changes and meaningful transition to a new lifestyle. Lifestyle change is not only a physical and psychological process for the patient with CVD but also an existential transition that involves fundamental views and values of being human. It is an experience that is in part socially influenced, that is, by encouragement from meaningful others. For the health care worker, knowledge of this experience may help provide spiritual care after CVD. [ABSTRACT FROM AUTHOR]

In this ethnographic study, we examine how older Calvinist Protestants in a conservative rural area of the Netherlands experience “meaning in life.” We aim to contribute to current research on meaning in life within social and religious contexts. Here, we specify the concept of meaning in life as connectedness. The latter is broadly interpreted as an overarching conceptual component of existential meaning. Indeed, connectedness appears to be of paramount importance in these older villagers’ experiences of meaning in life. All three authors of this paper collaborated during fieldwork. We analyzed documents such as local newspapers, websites, and (church) newsletters. We visited farms and attended local meetings and gatherings such as church- and community- services, and we conducted qualitative interviews with 29 people. The outcomes of our research point to three forms of connectedness: (1) social connectedness; (2) physical connectedness; and (3) transcendent connectedness.

Ethical aspects of stakeholder behavior can have a wide range of implications for other areas of project management. This research critically reviewed project ethics under the philosophical paradigm change from modernism to late modernism, which led to a flexible and realizable ethical framework based on Levinasian and Nietzschean moral psychologies. A qualitative approach was adopted through a multiple-case study to confront the theoretical framework with the empirical world, evaluate its authenticity, and obtain a better understanding of its challenges. Research results showed that stakeholders’ unconscious desire for existential meaning can provide considerable potential for dealing with ethical challenges. [ABSTRACT FROM AUTHOR]

The present study aims to investigate the possible difficulties that human beings (especially young people) face in finding the existential meaning in consumer society. It tries to outline answers to the following questions: Does consumerism feed the crisis of meaning in contemporary society? Do consumerist ideologies and lifestyles meet the fundamental needs of the human being or do they rather induce false needs? Doesn't it propose false clues in search of meaning, in search of happiness? Maintaining the illusion that by purchasing goods, services, experiences (as many and as expensive as possible) we gain self-esteem and respect for others, consumerism can induce a dangerous sense of self-sufficiency, self-satisfaction. After the job, or even before it, the feverish, compulsive rush for shopping has become the main concern of hyperconsumerists. Under these conditions, do they still have time and energy to search for self, otherness, the purpose of life? Isn't consumerism a real obstacle in cultivating existential (spiritual) intelligence? If consumerism through (pseudo) values, the behaviors it cultivates, supports and maintains the existential crisis, then what is to be done, how can we get out of the impasse? Could the increase of the preoccupation of the society, of the socialization factors, of each individual for the development of his own existential / spiritual intelligence be a solution?

This article explores the existential driving forces to develop an economically, socially, and ecologically sustainable alternative rural space, where circular economy, self-sufficiency and work-critical attitudes prevail. By focusing on 15 individual narratives, we analyze concrete practices and shared efforts as a road to an alternative local community and an existentially meaningful everyday life. The analysis is framed by an existential sociological perspective and by Beck's idea of the Children of Freedom in second modernity. By developing a life-political approach where "less is more", the interviewees both want to achieve a meaningful life in the present and build a sustainable society for future generations. The goal is for everyone to decide for themselves about their time use and finding collective solutions to individual problems, creating a space where existential meaning replaces the lived experience of meaninglessness in the consumer- and working society. However, the attempts to establish an alternative rural society also contain dilemmas and conflicts related to finding independent organizing and financing opportunities. [ABSTRACT FROM AUTHOR]

In this article, we, Olga Lehmann, Mixo Hansen and Helena Hurme, engage in a process of collaborative reflexivity upon living, aging, and dying as we attempt to make sense of the illnesses of the last author. The companionship that emerged between us in the plurality of our identities as friends, colleagues, coauthors, and women, encouraged us to revisit aspects of the theories in developmental-cultural psychology such as (a) the process of meaning-making, (b) the equifinality model in relation to aging and dying, and (c) the notion of personal life philosophies in relation to virtues. Based on our personal experiences as well as our collaborative reflexivity as scholars, we highlight that developmental-cultural psychology could more explicitly address existential transitions, such as dying and existential givens, such as uncertainty in its theories. We present as well some preliminary integrations between existential and cultural perspectives of meaning-making. [ABSTRACT FROM AUTHOR]

Writers devote their lives to find words that faithfully resemble what is at the core of human experience and existence. Thus, psychologists interested in understanding human development in everyday life could turn toward writers and poets with humble curiosity. In this article, we illustrate how a narrative analysis of a work of art can be done, taking " The Art of Being Fragile. How Leopardi can Save your Life " by the Italian writer and teacher Alessandro D'Avenia as a case. In addition, we reflect upon the mastery with which the author sheds light on aspects that theories in cultural psychology have tried to unveil. Such aspects are: (a) poetic activism: a revolution of the poetics of everyday life; (b) the poetics of human development; (c) the beauty within the fragile as a master; and (d) the intuition of the spirit as an invitation. [ABSTRACT FROM AUTHOR]

Purpose: The aim of this article is to explore, theoretically and empirically, the reciprocity of care afforded by writing courses as community interventions for older adults. Methods: We narratively analyzed 209 excerpts of the anthology "I´m the one who has written this" written by teachers and participants of courses organized by the Church City Mission in Norway. Results: The reciprocity that appeared in the writing courses is grounded in the sense of vulnerability that both teachers and participants embraced, and that is experienced in three main relational movements that these writing courses convey: self-exploration, otherness and togetherness. In addition, the data suggests that these courses promote affective processing and existential meaning-making, motivation, as well as improvements of memory and attention. However, more research is needed to confirm these preliminary findings, and their possible effects in older adults with and without symptoms of dementia. Conclusion: Even though these writing courses for older adults are not explicitly therapeutic, they can have therapeutic effects, given the reciprocity afforded in these cultural community interventions. A theoretical exploration upon reciprocity in eldercare is hereby provided. These findings could shape improvements in aging and health care policies that are person-centered and focus on reciprocity. [ABSTRACT FROM AUTHOR]

Burnout syndrome is a state of total exhaustion related to work conditions and stress from work. Recent findings suggest that logotherapy and the concepts of existential meaning and life fulfilment could provide a useful framework for explaining and potentially preventing burnout. This review article summarizes and reflects current knowledge concerning the relation between burnout syndrome and existential vacuum as a potential correlate. It also explores the risks of burnout and the need of better definition of this condition including more precise diagnostic criteria and internationally recognized measurement tools. Intensified research on relations between burnout and lack of existential fulfilment and meaning could help with future prevention and intervention design.

Purpose: The aim of this article is to explore, theoretically and empirically, the reciprocity of care afforded by writing courses as community interventions for older adults. Methods: We narratively analyzed 209 excerpts of the anthology “I´m the one who has written this” written by teachers and participants of courses organized by the Church City Mission in Norway. Results: The reciprocity that appeared in the writing courses is grounded in the sense of vulnerability that both teachers and participants embraced, and that is experienced in three main relational movements that these writing courses convey: self-exploration, otherness and togetherness. In addition, the data suggests that these courses promote affective processing and existential meaning-making, motivation, as well as improvements of memory and attention. However, more research is needed to confirm these preliminary findings, and their possible effects in older adults with and without symptoms of dementia. Conclusion: Even though these writing courses for older adults are not explicitly therapeutic, they can have therapeutic effects, given the reciprocity afforded in these cultural community interventions. A theoretical exploration upon reciprocity in eldercare is hereby provided. These findings could shape improvements in aging and health care policies that are person-centered and focus on reciprocity.

Burnout syndrome is a state of total exhaustion related to work conditions and stress from work. Recent findings suggest that logotherapy and the concepts of existential meaning and life fulfilment could provide a useful framework for explaining and potentially preventing burnout. This review article summarizes and reflects current knowledge concerning the relation between burnout syndrome and existential vacuum as a potential correlate. It also explores the risks of burnout and the need of better definition of this condition including more precise diagnostic criteria and internationally recognized measurement tools. Intensified research on relations between burnout and lack of existential fulfilment and meaning could help with future prevention and intervention design. [ABSTRACT FROM AUTHOR]

The "Art of Meaning" aims to uncover personal meaning through dialogue. There is an art to drawing out personal meaning (Yaguri, 2018). Meaning in life links to psychological wellbeing (Frankl, 2014). It appears at the overlap of self-identity and worldview. The art of dialogue with an interviewee aims to express a mutually satisfying formulation, a simple but powerful phrase that encapsulates the interviewee's meaning. Once formulated, this radiant kernel contributes to clarity of thought, and connects fundamental life decisions and values. [ABSTRACT FROM AUTHOR]

Objective Burnout is common in physicians and particularly acute in emergency physicians. Physician burnout may adversely affect physicians’ lives and the quality of care they provide, but much remains unknown about its main contributing factors. The present study evaluated burnout rates and contributing factors in emergency physicians in Israel, specifically focusing on the role of a sense of meaning, which has received little attention in the literature concerning burnout in emergency physicians. Methods A multicenter study, involving a convenience sample of physicians working full-time in the emergency departments of 16 general hospitals in Israel, was conducted. Questionnaires were used to assess burnout, demographic characteristics, professional stress, emotional distress, satisfaction, and quality of professional life, and open-ended questions were used to evaluate subjective perception of job satisfaction. Results Seventy physicians completed the questionnaires; 71.4% reported significant burnout levels in at least one of the burnout measures, while 82% also reported medium or high levels of competency. Burnout levels were associated with work-life balance, work satisfaction, social support, depressive symptoms, stress, and preoccupying thoughts. Regression analysis yielded two significant factors associated with burnout: worry and a sense of existential meaning derived from work. In addition, 61%, 51%, and 17% of participants exhibited high emotional exhaustion, high depersonalization, and a low sense of personal accomplishment, respectively. Conclusion These results indicate a high burnout rate in emergency physicians in Israel and highlight relevant positive and negative factors including the importance of addressing existential meaning in designing specific intervention programs to counter burnout.

Two studies assessed whether mentally simulating specific future events to occur in familiar (vs. unfamiliar) settings indirectly increases meaning life via the subjective quality of the simulations. Participants in both studies (N = 344) were randomly assigned to visualize themselves doing something in familiar (e.g. home) or unfamiliar (e.g. fantasy world) settings in the future. They then rated the subjective quality of these visualizations and completed a measure of meaning in life. We replicated previous findings by showing that mental simulations involving familiar settings were of greater subjective quality than simulations involving unfamiliar settings. However, we also found that simulating future events in familiar (vs. unfamiliar) settings indirectly increased the perceived meaningfulness of life. These findings integrate research in cognitive psychology with research on the psychology of well-being and reveal how mental time travel contributes to the perception that one’s life has meaning. [ABSTRACT FROM AUTHOR]

The aim of this article is to conceptualize “existential social work.” A greater understanding of what existential social work means may enable social workers and those studying social work to see how its practice can reveal “the truth” about human existence and how they, as professionals, can enhance existential meaning and existential well-being among their clients. In such work, existential social workers have at their disposal tools such as the Frankl therapeutic approach to existential analysis (i.e., logotherapy) as well as spiritual-sensitive modalities (prayer and mindfulness). To interpret and understand apparent phenomena in the therapy is the ultimate goal with existential social work practices, thus providing clients with the opportunity to discover the meaning that exists in themselves. In addition, these practices pave the way for existential well-being. [ABSTRACT FROM PUBLISHER]

The emergence of the COVID-19 pandemic and the derived changes in maternity care have created stress and anxiety among pregnant women in different parts of the world. In times of stress and crisis, spirituality, including spiritual and religious practices, may increase. To describe if the COVID-19 pandemic influenced pregnant women's considerations and practises of existential meaning-making and to investigate such considerations and practices during the early pandemic in a large nationwide sample. We used survey data from a nationwide cross-sectional study sent to all registered pregnant women in Denmark during April and May 2020. We used questions from four core items on prayer and meditation practices. A total of 30,995 women were invited, of whom 16,380 participated (53%). Among respondents, we found that 44% considered themselves believers, 29% confirmed a specific form of prayer, and 18% confirmed a specific form of meditation. In addition, most respondents (88%) reported that the COVID-19 pandemic had not influenced their responses. In a nationwide Danish cohort of pregnant women, existential meaning-making considerations and practices were not changed due to the COVID-19 pandemic. Nearly one in two study participants described themselves as believers, and many practised prayer and/or meditation. [ABSTRACT FROM AUTHOR]

Although adjustment after trauma is often positively associated with meaning, some studies challenge this connection (Bonanno, Memory, 21(1), 150-156, 2013; Silver and Updegraff 2013). In this article we elaborate on the relation between existential meaning and resilience. First, we conceptualize existential meaning-searching for and finding meaning in life-in terms of 'orienting in moral space', using the philosophical ideas of Taylor (1989), the psychological meaning-making model of Park ( Psychological Bulletin, 136(2), 257-301, 2010), and existential theory. We argue that orienting systems in moral space are 'believable visions of the good'. We then search recent literature on resilience-in particular literature in which the connection with meaning is challenged-for indications of a connection with existential meaning. We conclude that resilience necessarily comprises a 'moral dimension' that is an adaptive process of (eventually) finding meaning in life. Finally, we discuss implications for the role that pastoral counselors, as professionals in the domain of existential meaning, may play in promoting resilience in organizations where employees regularly face existential issues like violence, suffering, and death. [ABSTRACT FROM AUTHOR]

This article explores return migration for the purpose of starting small businesses. I discuss the cases of three individuals who decided to leave their employment in urban areas to start businesses in a small town in Tōhoku. The key research question focuses on how gender influences the ability of people to start and maintain small business in rural areas and the extent to which expectations and assumptions associated with gender roles inhibits the ability of women to start and continue small businesses. My findings suggest that gender can be an important inhibitor for people running businesses in rural Japan, but that this is not necessarily associated with being a woman. Furthermore, blockage of achieving personal and business goals, which are associated more with finding existential meaning rather than economic wealth, were more directly associated with one’s role in the family than with expectations specifically linked to gender. [ABSTRACT FROM PUBLISHER]

Meaning in life has been found to be a protective factor against suicidal ideation. The aim of this study was to investigate whether meaning in life can moderate and buffer the association between suicide risk factors and hopelessness in women with borderline personality disorders. One hundred twenty-four women diagnosed with borderline personality disorder completed self-report measures of suicide risk factors, hopelessness, and meaning in life. The main result from this study was that meaning in life moderated the association between suicide risk factors and hopelessness. Meaning in life is an important variable in the prevention and treatment of risk of suicide in women with borderline personality disorder. [ABSTRACT FROM AUTHOR]

Greg Nolan and William West reflect on the contemporary impact of rapid global social change on individual and collective cultural contexts of mental health, faith and spiritual sense-making. These issues remain of great importance as Western Europe, Turkey, Greece, Jordan and other countries experience the challenge of what is seen as mass migration of people from Syria, North Africa and elsewhere. The conflicts that give rise to this migration is very often framed and expressed in religious terms which then often leads to a culture of suspicion between faith groups in many countries globally. We link these thoughts with brief synopses of contributors' research findings and perspectives in this Symposium Edition on Spirituality. [ABSTRACT FROM AUTHOR]

Increasing numbers of older people in Western countries are living with incurable cancer as a chronic disease, receiving palliative care from specialised healthcare contexts. The study's aim was to understand variations of cultural- and existential meaning-making adjustments in a Norwegian majority population of older people with incurable cancer. Semi-structured interviews from 21 participants, aged 70–88, were analysed according to three identified types of belief frames: atheistic/humanistic, religious, and spiritual. Kleinman's medical anthropology cultural framework was adapted and applied deductively together with a reframing metaphor concept in a four-part analytic process. Independent of the differences among the types of belief frames and heterogeneous illness reframing processes, changes in the existential cultural dimension seemed to facilitate psychosocial adjustments in relation to illness, daily living, relationships, and surroundings. The results point to the need for collecting and assessing the function of this type of patient information for better understanding the patient's framework of interpretation, and for identifying treatment-planning resources. [ABSTRACT FROM PUBLISHER]

Copyright of Hileya: Scientific Bulletin / Gileya is the property of GILEYA Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)