The effects of justice motivation on memory for self- and other-relevant events

We examined whether people might distort and selectively remember the past in ways that enable them to sustain a belief in a just world (BJW; Lerner, M. J. (1980). The belief in a just world: A fundamental delusion. New York: Plenum Press). In Study 1, recall of a lottery prize reflected participants’ justice concerns, such that the average lottery amount recalled was lowest when a “bad” versus “good” person won. In Study 2, an unrelated experience of just world threat (versus affirmation) enhanced biased recall of the lottery prize when the winner was undeserving. In Study 3, participants who experienced a fortuitous bad break selectively remembered more bad deeds from their recent past, whereas participants who experienced a good break selectively remembered more good deeds. Study 4 demonstrates that such selective memory biases specifically serve to portray chance outcomes as more fair. Taken together, these findings offer support for the notion that reconstructing and selectively recalling the past can serve to sustain a BJW.     

Procedural justice and the hedonic principle: how approach versus avoidance motivation influences the psychology of voice

The authors investigate the relation between the hedonic principle (people's motivations to approach pleasure and to avoid pain) and procedural justice. They explore whether approach or avoidance motivation increases the effect that people feel they were treated more fairly following procedures that do versus do not allow them an opportunity to voice their opinion. Experiments 1 and 2 reveal that these procedures influence procedural justice judgments more strongly when people conduct approach motor action (arm flexion) than when they conduct avoidance motor action (arm extension). Experiment 3 indicates that individual-difference measures of participants' approach motivations predicted procedural justice judgments following voice versus no-voice procedures. The authors conclude that people's motivational orientations stimulate their fairness-based reactions to voice procedures.     

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)....     

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。     

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 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.     

Empathy and Other-Directed Intentionality

The article explores and compares the accounts of empathy found in Lipps, Scheler, Stein and Husserl and argues that the three latter phenomenological thinkers offer a model of empathy, which is not only distinctly different from Lipps’, but which also diverge from the currently dominant models.     

Empathy present and future

The empathy concept has central significance for social and personality psychology and in many other domains, including neuroscience, clinical/abnormal psychology, and the health professions. However, the current diversity in conceptual and operational definitions, and the promiscuous use of the term “empathy,” threaten the ability of researchers to advance the field. The present article provides a quantitative review and conceptual analysis of empathy definitions and usages by examining 393 studies published between 2001 and 2013, and 96 studies published in 2017. We document the prevalence and diversity of definitions, as well as inconsistencies between conceptual definitions and measurements employed. We discuss ways to refine the conceptualization and operationalization of the empathy construct, including for many purposes, bypassing the term empathy in favor of lower-level construct labels that more precisely describe what is actually being measured. In many cases we see no added theoretical or empirical value in applying the term empathy.     

Empathy and altruism.

The psychophysiological responses of 60 subjects were measured as they observed a performer play a roulette game. Half of the subjects were led to believe that they were similar to the performer in personality and values, and half were led to believe that they were dissimilar. Half of the subjects in each condition believed that the performer won money and experienced pain as he played the game, and half believed that he performed a cognitive and motor skill task. Subjects who observed a performer who ostensibly experienced pleasure and pain exhibited greater psychophysiological reactions than subjects who did not. Subjects who believed they were similar to the performer tended to react more strongly than subjects who believed they were different from him. Similar subjects also reported identifying most with the performer and feeling the worst while he waited to receive shocks. It was concluded that the similar subjects empathized most with the performer who appeared to experience pleasure and pain. When required to make a choice between helping themselves at a cost to the performer or helping the performer at a cost to themselves, the subjects who reacted most empathically behaved most altruistically. The results were interpreted as casting some light on century-old questions about the human capacity for altruism.