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Neuroticism is a significant predictor of adverse psychological outcomes in patients with cancer. Less is known about how this relationship manifests in those with noncancer illness at the end-of-life (EOL). The objective of this study was to examine the impact of neuroticism as a moderator of physical symptoms and development of depression in patients with amyotrophic lateral sclerosis (ALS), chronic obstructive pulmonary disease (COPD), end-stage renal disease (ESRD), and frailty in the last 6 months of life.
Methods
We met this objective using secondary data collected in the Dignity and Distress across End-of-Life Populations study. The data included N = 404 patients with ALS (N = 101), COPD (N = 100), ESRD (N = 101), and frailty (N = 102) in the estimated last 6 months of life, with a range of illness-related symptoms, assessed longitudinally at 2 time points. We examined neuroticism as a moderator of illness-related symptoms at Time 1 (∼6 months before death) and depression at Time 2 (∼3 months before death) using ordinary least squares regression.
Results
Results revealed that neuroticism significantly moderated the relationship between the following symptoms and depression measured 3 months later: drowsiness, fatigue, shortness of breath, wellbeing (ALS); drowsiness, trouble sleeping, will to live, activity (COPD); constipation (ESRD); and weakness and will to live (frailty).
Significance of Results
These findings suggest that neuroticism represents a vulnerability factor that either attenuates or amplifies the relationship of specific illness and depressive symptoms in these noncancer illness groups at the EOL. Identifying those high in neuroticism may provide insight into patient populations that require special care at the EOL.
Enns reflects on the meaning of guilt and responsibility in the context of Indigenous struggles in Canada. While rarely uncomplicated, the question of who is to blame poses a unique challenge in the case of historical atrocities with enduring legacies. When those guilty of the original violations are long dead, yet leave behind institutions that perpetuate the conditions for oppression and privilege, it is tempting to assign collective guilt. With the help of Hannah Arendt and Karl Jaspers, who argued in the aftermath of World War II for a robust understanding of collective responsibility, distinct from individual guilt, Enns navigates the effects of oversimplifying these concepts. Central to her discussion is the dramatic shift in contemporary scholarly and public discourses on victimhood and identity – on victimhood as identity – since Arendt famously wrote: “Where all are guilty, no one is.” With reference to the parallel ways in which victimhood is assumed as a permanent state and granted moral authority in North American Indigenous and anti-Black racism struggles, Enns notes the limits of an identity-based politics, and argues for a richer understanding of collective responsibility – one that will create a future world with a better inheritance.