Compathy or Physical Empathy: Implications for the Caregiver Relationship

In this article a case is made for the importance of a previously overlooked phenomenon, physical empathy orcompathy,defined as the physical manifestation of caregiver distress that occurs in the presence of a patient in physical pain or distress. According to the similarity of a caregiver's response to the original symptoms, there can be four types of compathetic response: identical, initiated, transferred, and converted. Controlling for the compathetic response may involve narrowing one's focus and/or changing caregiver attitudes. Finally, we argue that while the compathetic response may be beneficial to the caregiving relationship, enabling the provision of appropriate and adequate humane treatment and care, the caregiver must at times shield against the compathetic response in order to provide care.     

从人类共情走向智能体共情

随着机器人在人类生活中重要性的增强,人们开始关注其传统智能以外的其它能力,如共情。基于共情的经典理论,本文以新兴的智能体共情（artificial empathy）为主题,同时结合人工智能领域的最新研究,系统地阐述了现有与智能体共情有关的理论模型和实证研究,并结合文献计量学分析,对该领域研究宏观现状进行可视化呈现。指出在未来研究中,借鉴心理学、认知神经科学和计算机科学等学科的研究成果,注重机器人理论模型的建构和研究方法的创新,对机器人共情系统的建构有着重要作用,而其间涉及到的伦理问题同样不容忽视。     

Lockean Empathy

This paper offers an epistemic defense of empathy, drawing on John Locke's theory of ideas. Locke held that ideas of shape, unlike ideas of color, had a distinctive value: resembling qualities in their objects. I argue that the same is true of empathy, as when someone is pained by someone's pain. This means that empathy has the same epistemic value or objectivity that Locke and other early modern philosophers assigned to veridical perceptions of shape. For this to hold, pain and pleasure must be a primary quality of the mind, just as shape is a primary quality of bodies. Though Locke did not make that claim, I argue that pain and pleasure satisfy his criteria for primary qualities. I consider several objections to the analogy between empathy and shape‐perception and show how Locke's theory has resources for answering them. In addition, the claim that empathetic ideas are object‐matching sidesteps Berkeley's influential objection to Locke's theory of resemblance. I conclude by briefly considering the prospects for a similar defense of empathy in contemporary terms.     

Choreographing Empathy

The paper builds an argument about empathy, kinesthesia, choreography, and power as they were constituted in early eighteenth century France. It examines the conditions under which one body could claim to know what another body was feeling, using two sets of documents – philosophical examinations of perception and kinesthesia by Condillac and notations of dances published by Feuillet. Reading these documents intertextually, I postulate a kind of corporeal episteme that grounds how the body is constructed. And I endeavor to situate this body within the colonial and expansionist politics of its historical moment.     

Empathy and the expression and recognition of sarcasm by close relations or strangers

This study examined how relational type and empathy affect the use of sarcasm. We paired interviewers of high and low empathy with either an interviewee who was closely related or a stranger. Interviewers were given 10 questions to ask the interviewee, alternating sarcastic questions with sincere questions. Following each interview, participants completed questionnaires to assess their understanding of how sarcasm affected the interview. Relationship (closely related vs stranger) was a significant factor in recognition of sarcasm but not in its use. Empathy (high vs low) did not significantly affect the production or recognition of sarcasm.     

Cognitive Empathy and Emotional Empathy in Human Behavior and Evolution

The Psychological Record - This article presents 7 simple models of the relationship between cognitive empathy (mental perspective taking) and emotional empathy (the vicarious sharing of emotion)....     

Reading and Empathy

The relationship between reading and empathy was explored. Controlling for GPA and gender, reading variables were hypothesized as related to empathy; the relationship was expected to differ for males and females. For the complete sample, affective components were related to GPA but not reading. Perspective taking was related to reading appreciation but not GPA. For females, reading appreciation was related to perspective taking and empathic concern. For males, GPA and non-fiction reading were positively related, but both were negatively related to empathic concern. Results suggest reading may promote both academic achievement and social development. Findings and social implications are discussed.     

作为体验实践的同感与同情——现象学分析与佛教教义之比较

众所周知，胡塞尔对交互主体性的分析是以同感为基础的。现在，这样一种同感经验在胡塞尔那里被描述为，它既涉及我们身体所特有的空间性，也涉及两个身体的一种时间结对、以及从我们的心理状态向他人心理状态的一种独特想象的转化。我想把对他人的这样一种多层次的经验，与大乘佛教传统中的一些教义(首先出现于印度，而后传到西藏)对同情经验的描述方式作一个比较。实际上，在这种教义体系中被非常具体地加以描述的“tonglen”实践(西藏人这样称呼)，就其植根于身体中并使时间同步而言，尤其是就想象被考虑的方式而言，都以多种形式回应着胡塞尔的同感经验。在生活空间、时间和想象等方面，通过比较这两者的实践与理论，我们将能估价它们的亲和性、它们的差异，进而最终说明它们如何才能相互启发，甚至相互促进。     

Empathy and justice motivation

Empathic distress is defined as an aversive feeling contingent on another's physical, emotional, or economic distress. The paper (1) summarizes a developmental scheme consisting of four stages of empathic distress; (2) suggests that causal attributions may partly transform empathic distress into sympathy, empathic anger, feeling of injustice, and guilt feeling; (3) notes the evidence that these empathic affects often serve to motivate moral behavior, and therefore that they qualify as moral motives; (4) points up limitations of these affects/motives and the need to embed them in justice principles; (5) discusses links between empathic affects/motives and principles of distributive justice/ (6) argues that Rawls' theory of justice, which excludes empathy, may nevertheless require it for the difference principle to influence behavior in real life; (7) hypothesizes a functional equivalence between empathy and the veil of ignorance; and (8) speculates that the conjunction of empathic affect and justice-principle thinking — in life and in abstract didactic contexts like Rawls' original position — may produce a principle having the motivational and stabilizing properties of a hot cognition.     

共情的性别差异

共情指的是个体在与人交往的过程中共享并理解他人的情绪状态的倾向, 包括认知共情和情绪共情两种成分。共情在学前阶段没有性别差异。进入中小学阶段以后, 共情出现了性别差异。一方面, 共情的性别差异与个体自身的生理成熟有关。随着年龄增长, 两性逐渐趋向生理成熟, 荷尔蒙分泌增加并出现差异, 其中催产素有助于情绪共情, 睾丸酮则与认知共情有负相关, 两性的共情水平也因此有了显著差异。另一方面, 共情的性别差异与社会性别角色倾向有关。女性的性别角色以关注他人为导向, 与共情有直接相关, 男性的性别角色以关注公平公正为导向, 与共情没有相关。当两性习得各自的性别角色以后, 他们的共情表现就出现了差异, 这一差异在情绪共情方面较为突出。有关共情性别差异的研究虽然取得了丰富的成果, 但仍然有进一步深入挖掘的空间, 未来的研究需要在视角上注重从年龄、性别和文化交互作用的角度进行考察, 在理论上考虑从能力和倾向性的维度区分共情, 在内容上丰富对影响性别差异的各项因素的研究。     

Empathy and the unconscious

The author examines the complex relationship between the concepts of empathy and unconscious, including exploration of topical, structural, and dynamic aspects; and the risk of oversimplification of empathy is discussed. Two clinical examples are then presented to demonstrate some of the complex factors that may contribute to or hinder the development and utilization of empathy by the analyst, many of which lie outside the analyst's conscious awareness.