Empathic understanding: Benefits of perspective-taking and facial mimicry instructions are mediated by self-other overlap

The current study sought to better understand the utility of two strategies—perspective-taking and facial mimicry—proposed to increase empathic responding. Thirty-seven female participants were presented an interpersonal situation (a betrayal) that would elicit the use of empathic responding to achieve conflict resolution between friends. Each participant was given instructions to partake in either perspective-taking, facial mimicry, or to remain neutral (control condition). The results demonstrated that individuals who engaged in perspective-taking reported significantly higher state empathy than the control condition, but there was no significant difference in state empathy between the mimicry and control condition. Also, those who engaged in either strategy reported significantly higher self-other overlap relative to those not instructed to engage in a particular strategy. Importantly, self-other overlap mediated the association between the instructional sets and state empathy. Both strategies are arguably means of enhancing interpersonal understanding.     

Empathic and non-empathic routes to visuospatial perspective-taking

The present study examined whether strategy moderated the relationship between visuospatial perspective-taking and empathy. Participants (N=96) undertook both a perspective-taking task requiring speeded spatial judgements made from the perspective of an observed figure and the Empathy Quotient questionnaire, a measure of trait empathy. Perspective-taking performance was found to be related to empathy in that more empathic individuals showed facilitated performance particularly for figures sharing their own spatial orientation. This relationship was restricted to participants that reported perspective-taking by mentally transforming their spatial orientation to align with that of the figure; it was absent in those adopting an alternative strategy of transposing left and right whenever confronted with a front-view figure. Our finding that strategy moderates the relationship between empathy and visuospatial perspective-taking enables a reconciliation of the apparently inconclusive findings of previous studies and provides evidence for functionally dissociable empathic and non-empathic routes to visuospatial perspective-taking.     

Taking your place or matching your face: two paths to empathic embarrassment

Empathic responding may be elicited by different processes, depending on the available situational and affective cues. We investigated two such processes, perspective-taking and nonverbal mimicry. In Study 1, participants watched an embarrassed or unembarrassed confederate dancing to music while either remaining objective or engaging in perspective-taking. Both manipulations affected empathic embarrassment. Study 2 further examined the effects of targets' embarrassment displays and observers' prior experience with the situation upon spontaneous perspective-taking, expressive mimicry, and empathic embarrassment. Embarrassment displays increased mimicry, but also spontaneous perspective-taking and subsequent empathy. Prior experience moderated the effects of embarrassment displays on perspective-taking and empathy. Path analyses demonstrated that embarrassment displays exerted indirect effects on empathic embarrassment through both perspective-taking and mimicry. The results suggest that available affective and situational cues can activate different routes to empathy, and highlight the value of simultaneously investigating target- and observer-based sources of influence.     

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.     

Callous-unemotional traits and empathy deficits: Mediating effects of affective perspective-taking and facial emotion recognition

Although empathy deficits are thought to be associated with callous-unemotional (CU) traits, findings remain equivocal and little is known about what specific abilities may underlie these purported deficits. Affective perspective-taking (APT) and facial emotion recognition may be implicated, given their independent associations with both empathy and CU traits. The current study examined how CU traits relate to cognitive and affective empathy and whether APT and facial emotion recognition mediate these relations. Participants were 103 adolescents (70 males) aged 16–18 attending a residential programme. CU traits were negatively associated with cognitive and affective empathy to a similar degree. The association between CU traits and affective empathy was partially mediated by APT. Results suggest that assessing mechanisms that may underlie empathic deficits, such as perspective-taking, may be important for youth with CU traits and may inform targets of intervention.     

移情在道德强度对企业道德决策影响中的作用

摘 要 本研究将一种重要的道德情绪--移情引入问题权变模型中,以探讨移情因素在道德强度对企业道德决策影响中的作用。本研究基于情景研究法,随机选取256名MBA学生为被试,要求被试基于所提供情景中假想参与者的行为,回答随后测量道德决策(道德识别、道德判断和道德意图)、移情反应、主观道德强度及移情特质的问题。结果发现,1）移情反应在道德强度对企业道德决策的影响中具有中介作用;2）移情关怀特质会通过影响主观道德强度和移情反应而作用于企业道德决策;3)结果大小、社会舆论和效应可能性对道德判断和道德意图的影响机制各有特点。     

Unconditional giving and unconditional taking: empathy and narcissism among pastors

Empathy is a key factor in successful pastoral contact. This article reports on an investigation among pastors of the relationship between empathy and narcissism, a personality trait which has acquired considerable importance in recent years. The article distinguishes between several dimensions of empathy and narcissism. In the case of empathy these dimensions are perspective-taking, fantasy, empathic concern, and personal distress, and in the case of narcissism they are centripetal narcissism, centrifugal narcissism, isolation, and self-satisfaction. The meaning of the relationship between empathy and narcissism for pastoral performance is discussed.     

Empathy and humanitarianism predict preferential moral responsiveness to in-groups and out-groups

ABSTRACT

The current research tests whether empathy—sharing others’ emotions—and humanitarianism—recognizing the moral worth of all people—each predict moral responsiveness toward others but in ways that favor in-groups and out-groups, respectively. In Studies 1 and 2, empathy and humanitarianism differentially predicted preferential moral concern for in-groups and out-groups. In Study 3, humanitarianism predicted lower in-group-targeted prosociality and greater out-group prosociality. In Study 4, empathy and humanitarianism predicted perceived moral obligation to in-groups and out-groups respectively. In Study 5, out-group obligation mediated between humanitarianism and allocations to out-group charities, and in-group obligation mediated between empathy and one of two in-group charities. In sum, empathy and humanitarianism are associated with preferential morality via group-based obligation, suggesting that morality could be extended by altering empathy, humanitarianism, or group processes.     

No country for girly men: High instrumentality men express empathic concern when caring is “manly”

Two studies explored the relationship between men’s gender role identity (as measured by the Bem Sex Role Inventory) and their experience of empathic concern (situational empathy). In both, participants read of a man coping with his friend’s death while being exposed to one of three subliminal primes: “real men care”/“caring is strength,” “girly men care”/“caring is weakness,” or “people are walking.” Congruent with previous research, higher femininity (expressivity) predicted greater empathic concern irrespective of prime. The real men/strength primes tended to: (1) increase empathic concern among high instrumentality men; and (2) link empathic concern to predominantly positive projected coping responses when participants thought of themselves in the survivor’s situation, consistent with the broaden-and-build theory of positive emotions. Thus, subtly framing empathic concern as a positive emotional response that is congruent with an agentic self-appraisal seems to boost traditionally masculine men’s willingness to experience it.     

Investigating associations between empathy, morality and psychopathic personality traits in the general population

Although atypical moral and empathy processing are considered core features of psychopathic personality, little is known about how these constructs are associated with psychopathic traits in the general population. One-hundred and twenty-four adult males from the community were administered the Self-Report Psychopathy Scale 4 Short Form, as well as a wide battery of affect, empathy and morality tasks and questionnaires. Our findings indicate that both core affective-interpersonal, as well as lifestyle-antisocial features of psychopathy are associated with weaker empathic responses to fearful faces. However, only the unique variance of the affective-interpersonal features is associated with weaker empathic response to happy stories, lower propensity to feel empathic concern and less difficulty in making decisions on moral dilemmas. In contrast, the unique variance of the lifestyle-antisocial features is associated with greater propensity to feel empathic concern. These preliminary findings extend previous research and suggest that, while the joint variance between affective-interpersonal and lifestyle-antisocial features might drive some ‘deficits’ associated with psychopathy, there also appears also to be unique ‘deficits’ associated with the core affective-interpersonal features, particularly in relation to affective aspects of moral processing.     

On the relative preponderance of empathic sorrow and its relation to commonsense morality

Empathy is a nominally neutral term: in principle, the affective tone of empathic concern may be either negative (insofar as the relevant experience is that of apprehending and sharing in another's aversive state) or positive (i.e., apprehending and sharing in another's joy). Yet, we propose (Section 1) that, contrary to this standard conception of empathy as a potentially bivalent, generalized disposition towards emotional perspective-taking, in actuality, negative empathic responses, as a rule, (a) are more common, (b) are more differentiated, and (c) span a broader range of human relationships than their positive counterparts. Furthermore, we suggest that, barring certain types of privileged relationships, a failure to be empathetically aroused by another's good fortune is subject to far less severe (if any) social disapproval than the failure to share in another's aversive state. In Section 2, we posit that the negativity bias evident in the nature of our empathic concern may well be at the base of the negative–positive asymmetry found in the structure of commonsense morality, particularly as it expresses itself in the view that the furtherance of another's good has a greater moral claim on us in its negative form (e.g., the relief of suffering) than in its positive form (the promotion of “enjoyment”). We conclude by asking whether this moral (and the underlying empathic) asymmetry warrants our normative concern and we suggest that there are at least two reasons to think otherwise.     

Narcissism and Empathy in Young Offenders and Non‐offenders

Understanding the individual factors that predispose persons to criminal behaviour is vital to reducing offending and rehabilitating those who have been sentenced to prison. This study examined the roles of narcissism (at both clinical and subclinical trait levels) and empathy, by comparing levels in young adult males currently serving a prison sentence to those with no history of criminal convictions. Prison participants had significantly higher levels of narcissism—in particular entitlement—than control participants, and this link was sequentially mediated by lower perspective‐taking and subsequently lack of empathic concern. Trait narcissism showed stronger effects than narcissistic personality disorder symptoms. Narcissistic young men's feelings of entitlement and ensuing lack of empathy for others may account for their greater likelihood of criminal behaviour. Copyright © 2013 John Wiley & Sons, Ltd.     

Priests as Victims of Childhood Sexual Abuse: The Effects of Disclosure on Empathy

This study explores the effects of disclosing a history of childhood sexual abuse on empathy for Roman Catholic priests. The research design randomly selected priests in good standing in the Roman Catholic Church from 10 locations in the United States. Three groups of priests were identified based on self-report: (a) priests who report sexual abuse and no disclosure, (b) priests who report sexual abuse and disclosure, and (c) priests who report no sexual abuse. The three groups were compared using the Interpersonal Reactivity Index dimensions of perspective-taking, empathic concern, and personal distress as the dependent variable. The data was analyzed using hierarchical multiple regression to examine the incremental contributions for the different sets of independent variables. Results indicate that empathy was not exclusively associated with disclosing sexual abuse. The need for earlier intervention, education, and assistance for priests in disclosing childhood sexual abuse is discussed.     

The Heritability of Characteristics Associated with Dispositional Empathy

ABSTRACT This investigation used data from Loehlin and Nichols's (1976) study of over 800 sets of twins to examine evidence for the heritability of three facets of empathy: empathic concern, personal distress, and perspective taking. Expert judges first identified sets of adjectives, included within Loehlin and Nichols's original data, which reflected each empathy construct; these items were then validated in an independent sample. Comparisons of the responses given to these items by identical and fraternal twins in the Loehlin and Nichols investigation revealed evidence of significant heritability for characteristics associated with the two affective facets of empathy—empathic concern and personal distress—but not for the nonaffective construct of perspective taking. This pattern is consistent with the view that temperamental emotionality may underlie the heritability of affective empathy.     

Emotion Regulation and Empathy: Which Relation with Social Conduct?

A shared consensus among researchers deals with the positive association between the ability to effectively regulate and manage one's emotion and the engagement in empathic behavior and morally desirable actions. This study was designed to investigate how dispositional reliance on suppression and reappraisal differently impacted on the cognitive and affective components of empathy and on social conduct, distinguishing among prosocial, internalizing, and externalizing behaviors. Two hundred nineteen middle adolescents were enrolled and fulfilled self-reports assessing emotion regulation strategies, empathy, and social behaviors. The results suggest that there are important distinctions among the emotion regulation strategies and the components of empathy as they relate to one another and to prosocial behavior and problem conduct. Specifically, cognitive reappraisal was related to prosocial behavior through empathic concern. While internalizing behavior was associated with emotion regulation strategies, externalizing behavior was only related to perspective-taking ability. Delimitations and practical implications were discussed.     

The role of anxiety and perspective-taking strategy on affective empathic responses

Empathy is an important pro-social behaviour critical to a positive client–therapist relationship. Therapist anxiety has been linked to reduced ability to empathise and lower client satisfaction with therapy. However, the nature of the relationship between anxiety and empathy is currently unclear. The current study investigated the effect of experimentally-induced anxiety on empathic responses elicited during three different perspective-taking tasks. Perspective-taking was manipulated within-subjects with all participants (N = 52) completing imagine-self, imagine-other and objective conditions. A threat of shock manipulation was used to vary anxiety between-subjects. Participants in the threat of shock condition reported higher levels of anxiety during the experiment and lower levels of empathy-related distress for the targets than participants in the control condition. Perspective-taking was associated with higher levels of empathy-related distress and concern compared to the objective condition. The present results suggest that perspective-taking can to a large extent mitigate the influence of heightened anxiety on an individual’s ability to empathise.     

Cross‐Cultural Misunderstandings Reduce Empathic Responding1

An experiment was conducted with American college students to determine whether differences in cultural perspectives might act as an impediment to empathic responding. Participants read about targets who experienced distress in a social context and who assumed a perspective that was consistent or inconsistent with norms typical of U.S. culture. When evaluating targets with a dissimilar as opposed to similar cultural perspective, participants exhibited a lack of perspective taking, perceiving those responses as inappropriate, atypical, and dissimilar to their own likely response in that situation. They also tended to attribute dissimilar targets' distress to dispositional as opposed to situational forces, essentially assigning them more blame. Further, emotional empathy, including feelings of compassion and sympathy were lessened with respect to targets whose responses reflected unfamiliar cultural norms. Path analyses indicated that inadequate appreciation of the different cultural perspective could account for much of the reduction in empathic concern. Results suggest that lack of perspective taking with regard to divergent cultural norms may compromise cross‐cultural exchanges of tolerance and compassion.     

Relation between humor and empathic concern

A series of studies have shown that humor is associated with close interpersonal relationships and effective in reducing stress, which in turn enhances empathy. Therefore, it was hypothesized that humor and empathic concern would be positively correlated. The Empathic Concern subscale of the Empathy Questionnaire, the Coping Humor Scale, the Multidimensional Sense of Humor Scale, and the Situational Humor Response Questionnaire were given to 124 subjects. Scores on the Empathic Concern subscale were significantly correlated with those on each of the humor scales. Types of humor may be an important variable in the relationship between empathic concern and humor. Both humor and empathic concern are associated for people with emotional intelligence who use these to interact effectively with other individuals. As such, it was suggested that exploration would yield a relation between humor and emotional self-awareness, which is also associated with emotional intelligence.     

Multidimensional assessment of empathic abilities in patients with insular glioma

Recent studies have provided evidence that there are two possible systems for empathy: affective empathy (AE) and cognitive empathy (CE). Neuroimaging paradigms have proven that the insular cortex is involved in empathy processing, particularly in AE. However, these observations do not provide causal evidence for the role of the insula in empathy. Although impairments in empathy have been described following insular damage in a few case studies, it is not clear whether insular cortex is involved in CE and whether these two systems are impaired independently or laterally in patients with insular gliomas. In this study, we assessed 17 patients with an insular glioma, 17 patients with a noninsular glioma, and 30 healthy controls using a method that combined a self-report empathy questionnaire with the emotion recognition task, assessment of empathy for others’ pain, and the emotional perspective-taking paradigm. We found that patients with an insular glioma had lower scores for empathic concern and perspective taking than did either healthy controls or lesion controls. The patients’ abilities to recognize facial emotions, perceive others’ pain, and understand the emotional perspectives of others were also significantly impaired. Furthermore, we did not observe a laterality effect on either AE or CE among those with insular lesions. These findings revealed that both AE and CE are impaired in patients with an insular glioma and that the insular cortex may be a central neuroanatomical structure in both the AE and CE systems.     

共情可控?以自上而下视角考察共情的可调节性

以往研究表明共情的特点包括自动化与情境依赖性。但是, 有关共情的理论模型与潜在神经机制仍存有争议。为更好地适应现实需求, 研究重点从共情的结构和功能角度逐渐向塑造和调节共情发展。近年来, 有研究者提出自上而下的心理过程与共情调节有关, 特别是共情的目标表征形式, 以及目标的价值权衡。因此, 考虑到共情的目标导向性对于共情的内部构建与外部表现形式的影响, 建议未来研究考虑从自上而下视角考察共情的可调节性。