Empathy as a hermeneutic practice

This essay will argue for the centrality of empathy in the doctor-patient relationship — as a core of ethically sound, responsible therapeutics. By “empathy,” I intend an explicitly hermeneutic practice, informed by a reflexive understanding of patient and self. After providing an overview of the history of the concept of empathy in clinical medicine, I discuss current definitions and the use of Balint groups in residency training as a way to develop empathic competence in novice physicians.     

Empathy and the aesthetic: Why does art still move us?

In this article I will argue for the affective-motivation (background affective attitude or orientation) hypothesis that incubates the aesthetic experience and sets the deep frame of our engagement with art. For this, I look at these microgenetic—early passages of (a) affective perception as mapped into the early emergence of tertiary qualities that underlie a sensorimotor synchronization—a coupling of action, emotion and perception via mirroring that result in dynamic embodied anticipatory control and a feeling of proximity/connectedness and (b) developmental passages that are characterized by spatiotemporal coordination and proximity of the self-other/interactive object and thus structure intentionality, shape experience, in an engaging world of action potentialities forming a background affective attitude. As I will argue these qualitative emergent layers provide the minimal for the aesthetic and the ‘feeling into’ empathy, or their phenomenological counterparts enable engaged, embodied perception and imagination underlying expressive symbolic communication in interpersonal settings but also for the possibility of art. These layers have an ‘echoing’ effect (pre-attentive) when we let ourselves to be ‘moved’ from within by art. The underlying mechanism could be found in the mirroring interface of the upcoming bottom-up and feeding forward anticipatory/predictive (top-down) function of the ‘embodied action’ representations that are affective, imitative and grounded in the body-affective matrix—carrying experiential affordances and keeping the intersubjective ties between spectator and beheld/object. Given the asymmetry on action tendency between them that affords the ‘subordination of the goal-directed action’ into to the means of the action’s unfolding, aesthetic experiences can go deeply back reconstructing the first level of emerging consciousness where both the aesthetic and ethic became actualities. This could be by itself deeply rewarding, amplifying the experience to the ‘edge’. This is a ‘hot’ cognition self-restructuring related to morality when facing the sufferings—so there might be something special bout art and negative emotions in relation to empathy.     

The Phenomenological Film Collective: Introducing a cinematic‐phenomenological research method for social advocacy filmmaking

This paper introduces the vision for the Phenomenological Film Collective ( pfcollective.com ), a research and filmmaking group which utilizes phenomenological research in the service of social advocacy filmmaking. I outline the theoretical and methodological underpinnings of developing a “cinematic‐phenomenological research method” for PFCollective in order to illuminate lived experiences of sociocultural oppression for public viewership via cinematography. The roots of cinematic phenomenology are situated within the theoretical framework of liberation psychology, which calls on psychologists to pursue research that can facilitate consciousness‐raising and social justice across society. The paper provides a methodological overview of existential‐hermeneutic phenomenological research and discusses how its research findings can be disseminated to the widespread public in artistic formats. I demonstrate how filmmaking is an appropriate aesthetic language through which to disseminate phenomenological research about lived experiences of oppression, grounding this proposition in phenomenological philosophy and liberation psychology. I outline the procedural steps for conducting cinematic‐phenomenological research to produce phenomenological films about oppressive sociocultural phenomena. The paper concludes with suggestions for academic disciplines to become more interdisciplinary in our collective pursuit for social advocacy and change.     

The dynamic and recursive interplay of embodiment and narrative identity

Although there is an increase in research into how narrative identity interrelates with embodiment, the mechanisms underlying this interplay are hardly addressed. In this paper, I target this hiatus in the literature by proposing two mechanisms that can help to (non-exhaustively) elucidate the dynamic interplay of narrative identity and embodiment. I start by briefly sketching the debate so far and then go on to argue that the way narrative self-understanding affects our embodiment can be understood on the model of narrative self-programming. After that I turn to the other side of the interaction. Drawing on research in ecological psychology and phenomenology, I show how embodiment affects our narrative self-understanding through the way in which we engage with affordances in our narrative background. After that I highlight the dynamic and recursive character of this interplay. I end with some conclusions and unresolved issues.     

Hermeneutic Inquiry in Depth Psychology: A Practical and Philosophical Reflection

This article examines foundational issues with respect to hermeneutic inquiry in depth psychology. Originally presented in a symposium on the relationship between psychological science and practice, the article begins by questioning psychology's commitment to its original vocations in both science and practice. The article then examines foundational perspectives in hermeneutic inquiry including the significance and implications of the hermeneutic circle for research in depth psychology. Following Martin Heidegger's phenomenological hermeneutic approach to scientific and philosophical inquiry, the article distinguishes between methodological and ontological hermeneutics and offers practical suggestions and examples for hermeneutic inquiry in the field. The article goes on to expose the origins and meaning of the term depth psychology and then reconsiders the term through the ontological perspective of Daseinsanalysis, suggesting that depth psychology is a psychology of the secret, a psychology of concealment as such. Finally, the relevance of a hermeneutic perspective for research in depth psychology is discussed by briefly dialoging core concerns in the work of Sigmund Freud and Martin Heidegger.     

Language matters in counselling diversity

The paper presents a personal view of some issues around therapeutic conversations involving difference and minority experience. Language, discourse and mother-tongue are explored from different theoretical standpoints and considered alongside concepts of difference, otherness and the unvoiced. Intercultural counselling offers a framework for unpacking the meaning of decolonising practice in conversations with clients or counsellors from ethnic or other minorities undertaking counselling or supervision. I discuss possibilities for practice informed by existential and hermeneutic phenomenology, including gestalt therapy interventions to bring in the body alongside discourse, and phenomenological empathy as a non-colonising resource in working across difference and diversity.     

"The Good Thing": Mister Rogers' Neighborhood [corrected

This article considers aspects of the methodology behind the PBS children's show Mister Rogers' Neighborhood. Too easily sentimentalized--and sometimes satirized--for his exploration of feelings and empathy, Fred Rogers in fact carefully structured each show around an investigation of semiotic, phenomenological, and epistemological concerns: the interpretation of images, words, things, events, and kinesthetic sensation that allows children (and adults) to locate themselves in their everyday experience. Mister Rogers explored both the tools and the considerations that facilitate our ability to negotiate relationships, navigate in space, assimilate desires and fears, and ultimately manifest thoughts, projects, and ideals in concrete form. The periodic insertion of graphic clip art in this essay is meant to enact examples of the kind of reflexive thinking that Mister Rogers' Neighborhood proposes and presents.     

An inquiry on radical empathy and the phenomenological reduction in Sartre and Merleau-Ponty

In this paper, I wish to explore the contribution of the phenomenological reduction to a distinct form of empathy, which has been identified and called by Ratcliffe (Inquiry 55(5):473–495, 2012) radical empathy. This form of empathy brings to light the sense of reality experienced by the subject rather than a mere mental state. However, I shall consider whether and how the phenomenological reduction allows different interpretations of the same experience, thereby impacting on our understanding of another’s sense of reality. Far from dismissing the role of the reduction, I propose a reconsideration of its relevance for radical empathy. In order to spell out my argument, I propose a case ex negativo that looks at Sartre’s and Merleau-Ponty’s different analyses of the sense of reality experienced by obsessive patients. I argue that this interpretative difference ultimately depends on two opposite uses of the reduction itself, and that Merleau-Ponty’s account offers a promising perspective to reintegrate and contextualize the phenomenological reduction into radical empathy.     

Quality of life research: a case for combining photo-elicitation with interpretative phenomenological analysis

In this article, we provide practical and theoretical discussion of the use of two complementary research methods to explore quality of life. We present a case example of the use of photo-elicitation alongside interpretative phenomenological analysis and use examples from our research with people living with paraplegia and chronic pain to demonstrate how these methods can be combined to provide a participant-led understanding of quality of life. This discussion includes consideration of practical and ethical issues relevant to others wishing to combine these research methods. Furthermore, we highlight some of the potential practical and therapeutic opportunities provided by the approach through an illustration of how photographs work to enhance self-reflection and promote hermeneutic sense making.     

Mirror Neurons,Embodied Simulation,and the Neural Basis of Social Identification

The shared intersubjective space in which we live since birth enables and bootstraps the constitution of the sense of identity we normally entertain with others. Social identification incorporates the domains of action, sensations, affect, and emotions and is underpinned by the activation of shared neural circuits. A common underlying functional mechanism—embodied simulation—mediates our capacity to share the meaning of actions, intentions, feelings, and emotions with others, thus grounding our identification with and connectedness to others. Social identification, empathy, and “we-ness” are the basic ground of our development and being. Embodied simulation provides a model of potential interest not only for our understanding of how interpersonal relations work or might be pathologically disturbed but also for psychoanalysis. The hypothesis is that embodied simulation is at work within the psychoanalytic setting between patient and analyst. The notions of projective identification and the interpersonal dynamic related to transference and countertransference can be viewed as instantiations of the implicit and prelinguistic mechanisms of the embodied simulation-driven mirroring mechanisms here reviewed.     

Feminist phenomenological voices

A feminist phenomenological analysis of voice, rooted in both the feminist understanding of the role of voice in identity, agency, and the creation of meaning, and the phenomenological thematization and theorization of phenomenal, lived experience, leads to a deeper understanding of the importance of the materiality of the voices with which we speak, and their role in both subjective and intersubjective experience. Starting from an analysis of the intertwined associations and imageries of the feminine, voice, and embodiment, I discuss the denaturalization and abstraction of voice in standard narratives of voice and voice metaphorization, and the corresponding forgetting of the living, bodily voice. In looking to recall a re-naturalized and immanent corporeality and retrieve the material voice through an account of embodied vocality, I consider examples of the power and immediacy of the corporeal voice in the female operatic voice, and in contrast, the compromised agency and attenuated (inter)subjectivity which attends the impaired or lost physical voice. These vocal counterpoints of presence and absence are often separated by corporeal disturbance or limitation, underscoring the importance of corporeality and the material voice as intermediary between the individual and the social world. This sets the contours of a phenomenology of embodied voice and vocality, holding implications for accounts of identity and intersubjectivity, gendered vocality and expressive agency, and an intercorporeality mediated by the living material voice.     

Critical ethnography and subjective experience

Conclusion I began this essay by advancing three claims with respect to conducting ethnographic research: the analyst should be disposed to engage Other in a genuinely dialogic fashion so as to produce shared understanding; provision should be made for the analyst to disengage from the dialogue for purposes of self-reflection; and there should be some justificatory grounds for ideology critique. At the same time, I noted the problematic status of these claims on conceptual and methodological grounds and pointed to a need for taking account of the analyst as a subject whose being in the world impinges upon the analysis at each stage of research. This awareness, it seems to me, calls for an ethnography which is phenomenologically instigated. This is to say that the ethnographer needs to be no less sensitive to his or her own subjectivity than to the meanings of Other.In order to get clearer as to what might be involved in making the above claims, I discussed critically Gadamer's phenomenological hermeneutics. Although Gadamer is to be commended for his philosophical inquiry into the bases of self-understanding, we saw that his phenomenological hermeneutics suffered a number of limitations, all of which being linked to his inability to adequately free the subject from the limits of self-understanding. Thus, Gadamer's subject-as-analyst is restricted as a participant in dialogue with Other; engages in self-reflection without a firm footing; and is unable thus to mount a justifiable critique either of Other or the subject's own tradition/culture.This critique of Gadamer suggests that once the phenomenological turn is taken, it then requires an additional turn which joins the subject with Other in shared understanding. In this regard I suggested the possible directions that some conceptual emendations of Gadamer's thesis might take us, and gave special reference to the ways in which such emendations might be implemented in ethnographic work. Both my critique and emendation were meant to underscore the need for a joining of subject and Other not merely as this might represent an occasion for understanding Other, nor merely for the understanding of self, but for a shared understanding that opens up a newly formed terrain upon which self-reflection and ideology critique may find suitable and just intersubjective grounding.     

Socrates with a cane

Abstract

Key to Gadamer’s theory of hermeneutics are notions of translation, conversation, and openness. What is often not known is just how much Gadamer himself embodied those notions in his own practice as a teacher and a friend. In what follows, I speak of how the man I knew Hans-Georg Gadamer to be, illustrated some of the traits of hermeneutic theory that show that such a theory is always a practice of life and an ethical practice. Not a theoretical text but a recollection follows.     

Gadamer: Psychotherapy as conversation

Outcome research into psychotherapy shows that therapeutic approaches may all be equally valid forms of therapy despite the mutually exclusive theories on which they are based. Reviews of what therapists do in practice suggest a largely atheoretical and eclectic approach in which non-specific factors such as empathy, clinical management and persuasion are prominent. This paper proposes that a hermeneutic approach based on the work of the German philosopher Hans-Georg Gadamer can be useful in providing a non-dogmatic basis for therapy which makes room for these non-specific qualities. It outlines a hermeneutic mode of therapy and shows how this can allow for the rhetorical, interpretative and poetic dimensions of therapy-in-action.     

Empathy,Insight and Objectivity: Edith Stein & Bernard Lonergan

ABSTRACT

Edith Stein’s study of empathy has much to offer to the current growth of research into empathy. This article first summarizes her phenomenological account of the complex layers involved in empathy. It then identifies certain gaps in her analyses, and proposes that what Bernard Lonergan called “insight” fills the missing gaps. Conversely, it argues that Lonergan’s account of human subjectivity would be enriched by Stein’s insights about empathy. It concludes by explaining how supplementing Stein’s account with analyses of insights provides an answer to the question of how empathy can be objective knowledge.     

Silent voices: Notes from a young Muslim woman on acculturation in the United States

This paper examines the gap between a researcher's positionality and theory building; seeing research through the lens of women of color in academia. Drawing on the autobiographical approach in feminist geography, I argue how a researcher's background and life events influence how we produce knowledge in the field by sharing my personal journey. Specifically, I share what it means to be a Middle Eastern Muslim academic conducting research on female immigrants' cultural adaptation process in the U.S. I urge readers to uncover the power of self-reflection, embodied subjectivity and emotions in expanding geographic research and conclude how the future research will benefit from the motives behind each study, as well as giving a reflexive researcher a platform to be heard.     

Intersubjectivity as Co-phenomenology: From the Holism of Meaning to the Being-in-the-world-with-others

I outline in this paper a pragmatical approach to meaning. Meaning is defined as a phenomenologically experienced construal. As such, it is a dynamic object whose first evidence comes from the first person rather than the third one. At the same time, the approach assumes that meaning is not an individual creation, but rather an intersubjective one. Origins of meaning are also to be founded not ‘in the head’ of a cognitive system or subject, but in the intersubjective space contingently formed between a subject (S), an other (O) and a common object (R), which they talk about. Approaching this minimal communicative situation therefore requires realizing that the phenomenological dimension is always implied in any intersubjective encounter. The observed synchronized co-feeling among subjects, upon which language comprehension takes place, I call ‘co-phenomenology’. When analyzed in this way, intersubjectivity shows at the same time its social, phenomenological and biological dimensions.