An Assessment of Medical School Stressors on Preclinical Students’ Levels of Clinical Empathy

This study examines the impact of medical school-specific stressors on potential changes in medical students’ levels of clinical empathy. A total of 352 students at a U.S. medical school completed questionnaires at the beginning and the end of the 2007–2008 academic year. Subjects were found to decrease significantly in levels of empathy, although these changes were minimal. The negative impact of medical school-specific stressors was found to not significantly affect students’ changes in clinical empathy, yet correlation analyses showed that students high in clinical empathy were more likely to report that significant medical school stressors had more negative impact on their lives. Whereas medical school stress may not be a direct cause of the decline in empathy, students may be adapting to their environment by shedding empathy in order to become less vulnerable to the negative impact of the stressors.     

Discussion of “Bread and Roses: Empathy and Recognition”

Rachel Kabasakalian McKay’s (this issue) important contribution focuses on a comparison of “empathy” and “recognition.” In her paper, McKay compares the sensibility of responsive attunement that she associates with empathy to the sensibility of distinctiveness that she connects to recognition. This discussion takes up this comparison of empathy and recognition associated with their embeddedness in self-psychology in contrast to relational and intersubjectivity theories. In the author’s view, the essential tension between autonomy and at-one-ness is necessary to both empathy and recognition and should not be split between them. Because recognition is Benjamin’s fundamental idea, the foundation of intersubjective recognition theory, it is incumbent on us to develop and elaborate the precise technical meanings, denotations, and connotations of this term, along with its clinical and social implications. The author believes that the key to this project is to see that, for Benjamin, recognition occurs throughout life across developmental levels and thus actually refers to quite different, although deeply related, phenomena.     

Empathy or Intersubjectivity? Understanding the Origins of Morality in Young Children’

This article is about young children’s morality and their concern for others’ wellbeing. Questions of what the value of others’ wellbeing can signify, how this value becomes visible to children and how it is expressed in their interaction will be posed. In this analysis, children’s commitment to others’ wellbeing is discussed in terms of two theories, namely the philosopher Maurice Merleau-Ponty’s (1962, 1964) theory of intersubjectivity and the psychologist Martin Hoffman’s (1984, 1987, 2000) theory of empathy. The interaction between children and adults in pre-school, drawn from different studies of morality (Johansson, 1999, 2001, 2002, 2003), constitutes the empirical basis. In the discussion, it is claimed that children’s care for others’ wellbeing can be understood in a fruitful way as experiences of, approaches to and ways of being involved in the other’s life-world rather than as expressions of empathy.

论Empathy的翻译及其内涵

"共情"(Empathy)是十分重要的心理现象,影响着人们的社会认知和实际的人际交往;共情更是临床心理学中的专业术语,直接关系到医患关系的建立以及治疗和治愈的效果。针对目前国内心理学界对于Empathy的不同理解乃至使用上的混乱,文章从该术语的起源和本义,以及其专业内涵和翻译的意义等方面,提出了独到的见解和主张。     

Is Gender or Gender-Role Orientation a Better Predictor of Empathy in Adolescence?

To assess the relative contribution of genderand gender-role orientation to empathy and itsdevelopment, 8th and 11th grade Israeli adolescentscompleted Davis' empathy scale and Bem's gender-roleorientation inventory, which yields a femininity score anda masculinity score for each participant. Withmasculinity and femininity treated as a within subjectsvariable, masculinity/femininity interacted with grade, such that whereas masculinity in both boys andgirls increased with grade, femininity decreased ingirls and increased in boys. Empathy was unrelated tograde or to masculinity but was related to gender and to femininity. When the contribution ofmasculinity/femininity was covaried, empathy was foundto be unrelated to gender. This pattern was found forthree of the empathy subscales: Perspective Taking, Empathic Concern, and Personal Distress, whichwere positively correlated. On the basis of a mediansplit, participants were then classified as Masculine,Feminine, Undifferentiated, or Androgynous. Androgynous individuals did not differ from Feminineindividuals on any of the empathy subscales. Thefindings were discussed in terms of the socialization ofemotions and gender-role orientation.     

Empathy and the Actor's Emotion’

Summary

Consensus ratings for beauty or attractiveness yielded comparatively low, though mostly positive, correlations with intelligence and educational achievement. Most of the correlations between beauty and intelligence and also between beauty and scholarship were in the neighborhood of +.20. Four groups of college students, two groups of girls and two groups of boys, served as S's. The consensus ratings for beauty were secured from 2 groups of judges, each group composed of 12 boys and 12 girls. These consensus ratings were correlated with ratings for intelligence and scholarship, as determined by intelligence test scores and by grades received in at least three semesters of college work. The ratings for beauty showed a high degree of variability. On the average, individual judgments deviated from the consensus ratings by about four steps. Deviations were greater for the middle group than for those taking a high or low position in the consensus ratings. The judges showed higher variability in rating their own sex than when rating the opposite sex.     

Does Empathy Have Any Place in Aquinas’s Account of Justice?

Recent developments in cognitive science have prompted philosophers to speculate about the importance of empathy, the ability to directly apprehend and take on the mental and emotional states of others, in understanding and being motivated by moral norms—particularly moral norms concerning other humans. In this paper, I investigate whether some kind of empathy is involved in Thomas Aquinas’s account of the virtue of justice, which he describes as essentially other-directed. I claim that a kind of empathy is involved in Aquinas’s notion of friendship and that this notion of friendship is related to justice as a virtue as its goal. Having the virtue of justice is geared towards establishing true friendship, at least in part. In so doing, it is directed towards establishing a sufficient groundwork for genuine empathy. Instances of genuine empathy, then, are approximations of this goal of the work of justice, even if they occur outside the context of a true friendship. Given this, I describe possible roles Aquinas might afford empathy and empathetic emotions in the context of cultivating the virtue of justice, including roles in motivation and knowledge.     

“You Should Know Better”: Expressions of Empathy and Disregard Among Victims of Massive Social Trauma

There is a belief that victims of extreme violence should be sensitive to the suffering of others although most of the psychosocial literature points to the opposite. We examine this belief by looking at work that we have carried out on the psychosocial effects of the Holocaust and on the Palestinian-Israeli conflict. We assert that being a victim of collective violence often inhibits empathy toward others and creates continued animosity. We focus on intergenerational aspects connected to victimization and their negative impact on the expression of empathy among descendants of victims in order to explain why the sense of victimhood and justification of repeated violence is often expressed by individuals born years after the original violence took place.     

Are Vocal Pitch Changes in Response to Facial Expressions of Emotions Potential Cues of Empathy? A Preliminary Report

Previous research has demonstrated that even brief exposures to facial expressions of emotions elicit facial mimicry in receivers in the form of corresponding facial muscle movements. As well, vocal and verbal patterns of speakers converge in conversations, a type of vocal mimicry. There is also evidence of cross-modal mimicry in which emotional vocalizations elicit corresponding facial muscle activity. Further, empathic capacity has been associated with enhanced tendency towards facial mimicry as well as verbal synchrony. We investigated a type of potential cross-modal mimicry in a simulated dyadic situation. Specifically, we examined the influence of facial expressions of happy, sad, and neutral emotions on the vocal pitch of receivers, and its potential association with empathy. Results indicated that whereas both mean pitch and variability of pitch varied somewhat in the predicted directions, empathy was correlated with the difference in the variability of pitch while speaking to the sad and neutral faces. Discussion of results considers the dimensional nature of emotional vocalizations and possible future directions.     

Overcoming the Problems of ‘Difference’ in Education: Empathy as ‘Intercorporeality’

In this paper I am concerned with the notion of empathy and its capacity for overcoming the problem of difference in social life. The concept of empathy has a long history in the Western philosophic tradition but has become discursively submerged in recent times. I am particularly interested in what philosophies of the body may contribute to our understanding of empathy. Psychoanalytic feminism provides some insights. However I identify Merleau-Ponty's conception of body-subject and the intersubjective encounter as offering a potentially more fruitful account of empathy.     

Can Lonely People Behave Morally? The Joint Influence of Loneliness and Empathy on Moral Identity

We examine how loneliness moderates the effect of empathy on moral identity: the extent to which being a moral person is important to an individual's identity. Results of four studies show that only lonely people have increased moral identity when they have high (vs. low) empathy; empathy does not reliably increase moral identity for nonlonely people. We demonstrate these effects with psychological measures of moral identity as well as with downstream moral behaviors in various consumer settings. Our findings are consistent with the motivation theory of loneliness and empathy: Lonely people are capable, but are not motivated to empathize.     

Counselor Empathy or “Having a Heart to Help”? An Ethnographic Investigation of Chinese Clients' Experience of Counseling

Current understanding of counselor empathy is almost entirely based on Western culture. Clients'; perceptions of counselor empathy are scarcely investigated within any non-Western group. Using ethnographic interviews, this study explored the concept of counselor empathy from Chinese counseling clients'; perspectives by exploring their experiences of therapeutic relationships. Although informants did not commonly and explicitly consider counselor empathy as a priority in counseling, preliminary results suggest that they may perceive it in Chinese counseling relationships as a different phenomenon linguistically and conceptually.     

Does Feeling Empathy Lead to Compassion Fatigue or Compassion Satisfaction? The Role of Time Perspective

Research has shown that feeling empathy sometimes leads to compassion fatigue and sometimes to compassion satisfaction. In three studies, participants recalled an instance when they felt empathy in order to assess the role time perspective plays in how empathizers perceive the consequences of empathy. Study 1 revealed that college students perceive empathy as having more negative consequences in the short term, but more positive consequences in the long term. Study 2 showed that service industry professionals perceive the consequences of feeling empathy for customers who felt bad as less negative, and the consequences of feeling empathy for people who felt good as less positive, in the long as opposed to the short term. Because Studies 1 and 2 confounded time perspective with event specificity a third study was conducted in which event specificity was held constant across time perspectives. The same pattern of results emerged. The results of these studies indicate that perceptions of the effects of feeling empathy, whether positive or negative, become less extreme over time. These findings shed light on the relation between empathy and compassion fatigue and satisfaction by suggesting that situations that initially are experienced as stressful can over time make the empathizer stronger.     

Forgiveness, Empathy and Gender—A Malaysian Perspective

Recent theorising has suggested that in non-Western collectivist contexts, the need for social harmony may play a greater role than empathy in motivating forgiveness, and that women may be more impacted than men by this cultural value. In this study, a sample of 233 Malaysian undergraduate students, 100 males and 133 females, recruited from four English-mediated universities completed the Interpersonal Reactivity Index (IRI) and the Transgression-Related Interpersonal Motivations Inventory-12 (TRIM-12) to assess dimensions of empathy and forgiveness. Women exhibited greater empathic concern than men, but not greater perspective-taking. Men were less forgiving in terms of revenge-seeking behaviour, but men and women did not differ in avoidance of transgressors. The relationships between empathic concern and both facets of forgiveness were similar for men and women, as was the relationship between empathic concern and avoidance. However, the relationship between perspective-taking and avoidance was stronger among men than women. We found little support for the prediction that in this collectivist cultural context, perspective-taking would play a greater role than empathic concern in forgiveness. Further research is recommended to explore empathy and forgiveness in non-Western populations, with a need to take into account cultural factors.     

Empathy or objectivity: The forensic examiner's dilemma?

Examiners are ethically bound to manage personal biases that may infect their expert opinions. Empathy‐related issues that lead to bias in forensic assessment of adjudicative competence arise in evaluation interactions with defendants (therapeutic empathy) and from examiners' personal views of issues that these assessments address (empathy‐bias). This article first summarizes flexible adjudicative competence legal standards that invite bias by forensic experts. Then, after reviewing the therapeutic empathy issue, the article examines empathy‐bias and its effects on the development of expert opinions. The authors assert that, properly managed, the often assumed dilemma between empathy and objectivity is a false one. Using case law, research psychology, and professional guidelines, the authors first emphasize that examiners must actively generate plausible alternative explanations of evaluation data as they form their opinions, not afterwards. Then the authors present a practical model to help experts develop opinions that best explain the data while minimizing empathy‐bias. Copyright © 2010 John Wiley & Sons, Ltd.     

Maltreated Children’s Social Understanding and Empathy: A Preliminary Exploration of Foster Carers’ Perspectives

Previous research suggests that parental abuse and neglect can have adverse effects on children’s peer relationships and self-perceptions. Emerging theoretical and empirical work suggests that children’s social understanding and empathy could play a key role as mediators of these effects, but we have little knowledge about the viability of such a model in explaining the everyday experiences of children in care. Thus, in order to gain an in-depth insight into the potentiality of this conceptual model, a focus group and detailed semi-structured individual interviews were conducted with a total of 10 foster carers. First, a thematic analysis revealed that problematic self-perceptions and peer relationships were indeed commonplace. Crucially, in line with our theoretical model, carers readily identified children’s difficulties with social understanding and empathy as relevant explanations for their socio-emotional problems. Carers reported using a variety of strategies to help children, but expressed a need for a clearer training package of practical strategies that could be used to encourage social understanding and empathy in children, with the aim of improving their social relationships.     

Explicating the Key Notions of Copresence and Verification in Relation to Husserl’s Use of the Term Direct to Describe Empathy

Zahavi and Gallagher’s contemporary direct perception model of intersubjectivity has its roots in the phenomenological project of Edmund Husserl. Some authors (Smith in Philos Phenomenol Res 81(3):731–748, 2010; Krueger in Phenomenol Cogn Sci 11:149–173, 2012; Bohl and Gangopadhyay in Philos Explor 17(2):203–222, 2014) have utilised, and criticised, Husserl’s model of direct empathic perception. This essay seeks to correct certain misunderstandings of Husserl notion of direct empathic perception and thus, by proxy, clarify the contemporary direct perception model, through an exegesis of Husserlian texts. In the first half of this essay I clarify the analogy between the directness of regular material object perception and the directness of empathic perception via a clarification of Husserl’s notion of co-presence. I argue that contemporary renditions of Husserl’s account which stress the dis-analogy between these two types of perception (Smith 2010; Krueger 2012) are based on a superficial and incorrect rendering of Husserl’s notion of co-presence. In the second half of this essay I clarify the notion of verification. I argue that, for Husserl, behaviour does not verify mental life. Instead, empathic verification occurs via the relation between concepts and intuitions. In my conclusions I show how contemporary authors misunderstand the fundamental nature of Husserl’s account of empathy because of the downgraded status of psychic life within contemporary cognitive science.     

Can Empathy Promote Cooperation When Status and Money Matter?

Abstract

In the present study we ask, Does empathy also support cooperative behaviors when the status (high, low) of an individual differs relative to other group members and is determined by either chance or effort? In response to this unexplored question, the present study involved a series of 4 experiments using a linear public goods game (Experiment 1–3, 4-player; Experiment 4, 2-player). Regardless of the way in which status was achieved (chance, effort), those with low status cooperated more compared with their high-status counterparts. Empathy in and of itself revealed very small overall increases in cooperative behavior. Overall, status and monetary incentives appear to be more salient than empathy in guiding behaviors in a social dilemma task.