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Cognitive theory posits that how one interprets an event determines how one feels about it and what one will try to do to cope with it. It further suggests that inaccurate beliefs and maladaptive information processing lie at the core of most disorders. Cognitive therapy seeks to reduce distress and relieve dysfunction by teaching patients to examine the accuracy of their beliefs and to use their own behaviors to test their validity. The history of cognitive therapy is in essence a tale of two cities and one institute. Aaron Beck, the progenitor of the approach, did his original work in Philadelphia focused largely on depression before he expanded to other disorders. He spent time subsequently at Oxford University at the invitation of department chair Michael Gelder, whose young protégés David Clark and Paul Salkovskis refined the cognitive model for the anxiety disorders and supercharged their treatment. Anke Ehlers, who extended the model to posttraumatic stress, joined them in the 1990s before all three decamped for the Institute of Psychiatry in London, only to return a decade later. Jack Rachman at the Institute was an early mentor who commissioned conceptual treatises from all three. Chris Fairburn, who stayed at Oxford, developed a cognitive behavioral treatment for the eating disorders that focuses on changing beliefs, and Daniel Freeman from the Institute joined in 2011 with an emphasis on schizophrenia. Cognitive therapy has had a major impact on treatment in the United States but even more so in the United Kingdom, where it reigns supreme. Cognitive therapy encourages patients to use their own behaviors to test their beliefs but keeps its focus squarely on those beliefs as the key mechanism to be changed. It is one of the most efficacious and enduring treatments for the various psychiatric disorders.

Edith Abbott (1876–1957) was a social worker and educator. She was Dean of the School of Social Service Administration at the University of Chicago from 1924 to 1942 and she helped in drafting the Social Security Act of 1935.

Grace Abbott (1878–1939) was a teacher who went on to become Director of the Immigrants Protective League of Chicago and Director of the U.S. Children's Bureau. In 1934 she became professor of public welfare at the University of Chicago.

Ralph David Abernathy (1926–1990) was a pastor who became president of the Southern Christian Leadership Conference after the assassination of Martin Luther King. He was director of personnel, dean of men, and professor of social studies at Alabama State University.

The Abhidharmakośabhāṣya (Treasury of Metaphysics with Self-Commentary) is a pivotal treatise on early Buddhist thought composed around the 4th or 5th century by the Indian Buddhist philosopher Vasubandhu. This work elucidates the buddha’s teachings as synthesized and interpreted by the early Buddhist Sarvāstivāda school (“the theory that all [factors] exist”), while recording the major doctrinal polemics that developed around them, primarily those points of contention with the Sautrāntika system of thought (“followers of the scriptures”). Employing the methodology and terminology of the Buddhist Abhidharma system, the Abhidharmakośabhāṣya offers a detailed analysis of fundamental doctrines, such as early Buddhist theories of mind, cosmology, the workings of karman, meditative states and practices, and the metaphysics of the self. One of its unique features is the way it presents the opinions of a variety of Buddhist and Brahminical schools that were active in classical India in Vasubandhu’s time. The work contains nine chapters (the last of which is considered to have been appended to the first eight), which proceed from a description of the unawakened world via the path and practices that are conducive to awakening and ultimately to the final spiritual attainments which constitute the state of awakening. In its analysis of the unawakened situation, it thus covers the elements which make up the material and mental world of sentient beings, the wholesome and unwholesome mental states that arise in their minds, the structure of the cosmos, the metaphysics of action (karman) and the way it comes into being, and the nature of dispositional attitudes and dormant mental afflictions. In its treatment of the path and practices that lead to awakening, the treatise outlines the Sarvāstivāda understanding of the methods of removing defilements through the realization of the four noble truths and the stages of spiritual cultivation. With respect to the awakened state, the Abhidharmakośabhāṣya gives a detailed description of the different types of knowledge and meditational states attained by practitioners who reach the highest stages of the path.

The Abhisamayālaṃkāra (Ornament for clear realization) is an instructional treatise on the Prajñāpāramitā, or Perfect Wisdom, whose authorship is traditionally attributed to Maitreyanātha (c. 350 ce). As a technical treatise, the Abhisamayālaṃkāra outlines within its 273 verses the instructions, practices, paths, and stages of realization to omniscient buddhahood mentioned in Prajñāpāramitā scriptures. In its abridged description, the Abhisamayālaṃkāra furnishes a detailed summary of the path that is regarded as bringing out the “concealed meaning” (sbas don, garbhyārtha) of Prajñāpāramitā. The Abhisamayālaṃkāra contains eight chapters of subject matter, with a summary of them as the ninth chapter. The eight subjects (padārtha) of the eight chapters (adhikāra) correspond to eight clear realizations (abhisamaya) that represent the knowledges, practices, and result of Prajñāpāramitā. The Abhisamayālaṃkāra’s eight clear realizations are types of knowledge and practices for bodhisattvas (“buddhas-in-training”) to achieve buddhahood set forth within the system of the five paths (lam lnga, *pañcamārga) common to Indian abhidharma and Yogācāra literature. The first three clear realizations are types of knowledge that comprise Perfect Wisdom. Total Omniscience, or the wisdom of all aspects (sarvākārajñatā, rnam pa thams cad mkhyen pa nyid), is regarded as the fundamental wisdom and the central concept of Prajñāpāramitā. Total Omniscience is direct, unmediated knowledge that exactly understands the manner of reality to its fullest possible extent in all its aspects. Path-omniscience (mārgajñatā, lam shes nyid) comprises the Buddhist path systems of śrāvakas, pratyekabuddhas, and bodhisattvas mastered by bodhisattvas. Empirical Omniscience (vastujñāna, gzhi shes) cognizes empirical objects in conditioned existence that are to be abandoned. It correlates to knowledge that is comprehended by śrāvakas and pratyekabuddhas. The path to buddhahood itself and the detailed means of its application are covered in the Abhisamayālaṃkāra by the fourth through seventh clear realizations. The fourth chapter is devoted to the realization of wisdom of all aspects (sarvākārābhisaṃbodha, rnam rdzogs sbyor ba), a yogic practice that enables a bodhisattva to gain a cognition of all the aspects of the three types of omniscience. The fifth realization is the summit of full understanding (mūrdhābhisamaya, rtse sbyor), whereby yogic practices reach the culmination of cognizing emptiness. The sixth chapter defines the gradual full understanding (anupūrvābhisamaya, mthar gyis sbyor ba) of the three forms of omniscience. The seventh abhisamaya clarifies the “instantaneous realization” (ekakṣaṇābhisamaya) that occurs at the final moment right before buddhahood. Abhisamayas four through seven are known as “the four methods of realization” of the three types of knowledge. The eighth realization, and last subject in the Abhisamayālaṃkāra, is the realization of the dharma body (dharmakāyābhisamaya). In this way, the first three realizations describe the cognitive attainments of buddhas, the middle four realizations discuss the methods that take the cognitive attainments as their object, and the eighth realization describes the qualities and attainments of the dharma body, the resultant body of buddhas. The treatise was extensively commented upon in Indian Buddhism and has been widely studied in Tibetan forms of Buddhism up to the present day.

Brazil was the last Western country to abolish slavery, which it did in 1888. As a colonial institution, slavery was present in all regions and in almost all free and freed strata of the population. Emancipation only became an issue in the political sphere when it was raised by the imperial government in the second half of the decade of the 1860s, after the defeat of the Confederacy in the US Civil War and during the war against Paraguay. In 1871, new legislation, despite the initial opposition from slave owners and their political representatives, set up a process of gradual emancipation. By the end of the century, slavery would have disappeared, or would have become residual, without major disruptions to the economy or the land property regime. By the end of the 1870s, however, popular opposition to slavery, demanding its immediate abolition without any kind of compensation to former slave owners, grew in parliament and as a mass movement. Abolitionist organizations spread across the country during the first half of the 1880s. Stimulated by the direct actions of some of these abolitionist organizations, resistance to slavery intensified and became increasingly a struggle against slavery itself and not only for individual or collective freedom. Incapable of controlling the situation, the imperial government finally passed a law in parliament granting immediate and unconditional abolition on May 13, 1888.

Apart from a few dissenting perspectives, social workers have not coherently engaged with the moral dilemmas inherent in the profession’s participation in coercing or mandating patients to mental health treatment. With roots in the development of asylums in 1400s Western Europe, involuntary mental health services continue to rely on processes involving the state in order to detain individuals who are deemed severely mentally ill. Legal precedent and practices in the United States as they pertain to involuntary mental health treatment reflect tensions about promoting individual freedom while maintaining safety. Given the diversity of circumstances that social workers may navigate in this particular area of practice, the profession’s ethical commitments to self-determination are potentially in conflict with practices of involuntarily hospitalizing or providing mental health services to individuals. In fact, international health and human rights bodies have weighed in on the role of coercion in mental health treatment, advocating for decreased use of coercive means of confining and treating patients with severe mental illness. Critical perspectives on involuntary mental health services are often rooted in the critiques of psychiatric consumer/survivor/ex-patient organizers, who argue that detaining patients against their will and mandating them to participate in treatment or take medication is a form of violence that violates their rights. There are also some promising approaches to severe mental illness that promote self-determination and attempt to reduce the likelihood of involuntary or coerced treatment, reorienting toward the value of peer support and denouncing the use of nonconsensual active rescue in crisis hotline work. Abolitionists also advocate for the elimination of involuntary mental health services, advocating instead for the development of non-coercive forms of crisis response and care that rely on alternatives to the police.

Aboriginal Religions are the Indigenous religions of Australia. There are a diverse range of religions throughout Australia, with religion defined as the “transmission of authoritative traditions.” Despite change and disruption in the past two and a half centuries of European occupation and colonization, Aboriginal Religions retain their distinctiveness and vitality. This article explores some of the common aspects of the Aboriginal Religions of Australia. These are the importance of the land and the sacred places of that land. Aboriginal Religions can best be researched by phenomenological approaches which are based upon language.

Until the 19th century, abortion law in the United States was nonexistent, and abortion was not seen as a moral issue. However, by the turn of the 20th century, abortion was legally defined and controlled in most of the United States. The landmark U.S. Supreme Court case Roe v. Wade (1973) marked the legalization of abortion but did not end the controversy that existed. Legislation at both the federal and state levels between 1989 and 2022, added restrictions on abortion, making it difficult for women to exercise their reproductive rights. In June 2022, the Supreme Court, in Dobbs v. Jackson Women’s Health Organization (2022), overturned Roe v. Wade (1973), which had guaranteed a constitutional right to abortion. Social work’s commitment to promoting the human rights of women compels social workers to be aware of and involved in this issue.

In American cinema from 1916 to 2000, two main archetypes emerge in portrayals of women seeking abortion: prima donnas and martyrs/victims. While the prima donna category faded over the course of the 20th century, study of abortion in American cinema from 2001 to 2016 shows that the victim archetype persists in many films. Women who have abortions are cast as victims in films across a variety of genres: Christian, thriller, horror, and historical. Some recent films, however, namely, Obvious Child (2014) and Grandma (2015), reject this hundred-year-old tendency to portray abortion as regrettable and tragic—especially for the women choosing it—and instead show it as a liberating experience that brings women together, breaking new ground for the depiction of abortion in American film.

Communication is typically understood in terms of what is communicated. However, the importance of what is intentionally or unintentionally left out from the communication process is high in many fields, notably in communication about environmental and health risks. The question is not only about the absolute lack of information. The rapidly increasing amount and variability of available data require actors to identify, collect, and interpret relevant information and screen out irrelevant or misleading messages that may lead to unjustified scares or hopes and other unwanted consequences. The ideal of balanced, integrative, and careful risk communication can only rarely be seen in real-life risk communication, shaped by competition and interaction between actors emphasizing some risks, downplaying others, and leaving many kinds of information aside, as well as by personal factors such as emotions and values, prompting different types of responses. Consequently, risk communication is strongly influenced by the characteristics of the risks themselves, the kinds of knowledge on them and related uncertainties, and the psychological and sociocultural factors shaping the cognitive and emotive responses of those engaged in communication. The physical, economic, and cultural contexts also play a large role. The various roles and factors of absent information in integrative environmental and health risk communication are illustrated by two examples. First, health and environmental risks from chemicals represent an intensively studied and widely debated field that involves many types of absent information, ranging from purposeful nondisclosure aimed to guarantee public safety or commercial interests to genuinely unknown risks caused by long-term and cumulative effects of multiple chemicals. Second, light pollution represents an emerging environmental and health issue that has gained only limited public attention even though it is associated with a radical global environmental change that is very easy to observe. In both cases, integrative communication essentially involves a multidimensional comparison of risks, including the uncertainties and benefits associated with them, and the options available to reduce or avoid them. Public debate and reflection on the adequacy of risk information and on the needs and opportunities to gain and apply relevant information is a key issue of risk management. The notion of absent information underlines that even the most widely debated risk issues may fall into oblivion and re-emerge in an altered form or under different framings. A typology of types of absent information based on frameworks of risk communication can help one recognize its reasons, implications, and remediation.

Abstract words such as Fr. livraison ‘delivery’, It. fedeltà ‘faithfulness’, Sp. semejanza ‘resemblance’, belong to the word class of nouns. They do not possess materiality and therefore lack sensory perceivability. Within the spectrum of nouns, abstract nouns are located on the opposite side of proper names; between them, there are common nouns, collective nouns, and mass nouns. Abstract nouns are in part non-count and not able to be pluralized. In terms of meaning, there is typically a threefold division in groups: (a) Action/result nouns (e.g., Fr. lavage ‘washing’, It. giuramento ‘oath’, Sp. mordedura ‘bite’); (b) Quality nouns (e.g., Fr. dignité ‘dignity’, It. biancore ‘whiteness’, Sp. modestia ‘modesty’); and (c) Status nouns (e.g., Fr. episcopat ‘episcopate’, It. cuginanza ‘cousinhood’, Sp. almirantazgo ‘admiralship’). From a purely morphological standpoint, a classification of abstract nouns according to derivation basis appears suitable: (a) (primary) denominal abstract nouns (e.g., Fr. duché ‘dukedom’, It. linguaggio ‘language’, Sp. añada ‘vintage’); (b) (primary) deadjectival abstract nouns (e.g., Fr. folie ‘madness’, It. bellezza ‘beauty’, Sp. cortesía ‘courtesy’); and (c) (primary) deverbal abstract nouns (e.g., Fr. mouvement ‘movement’, It. scrittura ‘writing’, Sp. venganza ‘revenge’). Other abstract nouns arise from conversion, for example, Fr. le devoir ‘duty’, It. il freddo ‘coldness’, Sp. el cambio ‘change’. In light of this, the question of how far the formation of abstract nouns in Romance languages follows Latin patterns (derivation with suffixes) or whether new processes emerge is of particular interest. In addition, the individual Romance languages display different preferences in choosing abstract-forming morphological processes. On the one hand, there is a large number of Latin abstract-forming suffixes whose outcomes preserve the same function in the Romance languages, such as -ía (astrología ‘astrology’), -ura (scriptura ‘writing’), -ĭtia (pigrĭtia ‘sloth’), -io (oratio ‘speaking’). Furthermore, there is a group of Latin suffixes that gave rise to suffixes deriving abstract nouns only in Romance. Among these are, for example, -aticu (Fr. péage ‘road toll’, Sp. hallazgo ‘discovery’), -aceu (Sp. cuchillazo ‘knife thrust’), -aria (Sp. borrachera ‘drunkenness’, It. vecchiaia ‘old age’). On the other hand, suffixless processes of abstract noun formation are coming to full fruition only in Romance: The conversion of past participles (e.g., Fr. vue ‘sight’, It. dormita ‘sleep’, Sp. llegada ‘arrival’) is of special importance. The conversion of infinitives to nouns with abstract meaning is least common in Modern French (e.g., penser ‘thought’) and most common in Romanian (iertare ‘pardon’, durere ‘pain’, etc.). Deverbal noun formation without suffixes (Fr. amende ‘fine’, It. carica ‘charge’, Sp. socorro ‘help’, etc.), in contrast, is known to have developed a broad pan-Romance geographic spread.

In recent years scholars of abusive supervision have expanded the scope of outcomes examined and have advanced new psychological and social processes to account for these and other outcomes. Besides the commonly used relational theories such as justice theory and social exchange theory, recent studies have more frequently drawn from theories about emotion to describe how abusive supervision influences the behavior, attitudes, and well-being of both the victims and the perpetrators. In addition, an increasing number of studies have examined the antecedents of abusive supervision. The studied antecedents include personality, behavioral, and situational characteristics of the supervisors and/or the subordinates. Studies have reported how characteristics of the supervisor and that of the focal victim interact to determining abuse frequency. Formerly postulated outcomes of abusive supervision (e.g., subordinate performance) have also been identified as antecedents of abusive supervision. This points to a need to model dynamic and mutually reciprocal processes between leader abusive behavior and follower responses with longitudinal data. Moreover, extending prior research that has exclusively focused on the victim’s perspective, scholars have started to take the supervisor’s perspective and the lens of third-parties, such as victims’ coworkers, to understand the broad impact of abusive supervision. Finally, a small number of studies have started to model abusive supervision as a multilevel phenomenon. These studies have examined a group aggregated measure of abusive supervision, examining its influence as an antecedent of individual level outcomes and as a moderator of relationships between individuals’ experiences of abusive supervision and personal outcomes. More research could be devoted to establishing the causal effects of abusive supervision and to developing organizational interventions to reduce abusive supervision.