EMPATHY AND THE EXTENDED MIND

I draw upon the conceptual resources of the extended mind thesis (EM) to analyze empathy and interpersonal understanding. Against the dominant mentalistic paradigm, I argue that empathy is fundamentally an extended bodily activity and that much of our social understanding happens outside of the head. First, I look at how the two dominant models of interpersonal understanding, theory theory and simulation theory, portray the cognitive link between folk psychology and empathy. Next, I challenge their internalist orthodoxy and offer an alternative "extended" characterization of empathy. In support of this characterization, I analyze some narratives of individuals with Moebius syndrome, a kind of expressive deficit resulting from bilateral facial paralysis. I conclude by discussing how a Zen Buddhist ethics of responsiveness is helpful for articulating the practical significance of an extended, body-based account of empathy.     

青少年的移情与亲社会行为的关系

本实验研究选用的被试是144名12-16岁的中学生。研究采用自然实验与量表问卷相结合的方法。 实验结果表明,青少年的移情能力与亲社会行为呈显著的正相关。对实验班施予我们自己设计的“移情训练系列法”能明显提高他们的移情能力,增强亲社会行为。这一技术在青少年思想品德教育中具有实用性价值。 本实验研究只是一种初步的尝试,需要逐步展开,不断深化。     

ACTION,AGENCY, AND EMPATHY: SCHAFER ON THE ANALYST'S DILEMMA

Throughout his career, a central feature of Roy Schafer's theorizing has been to highlight the role of activity and personal agency in every facet of human experience. This theme has remained at the forefront of Schafer's work, despite being embedded within different frames of reference. In this paper, the author highlights Schafer's focus on activity, notes some clinical problems to which it can give rise, and suggests the way that Schafer has attempted to deal with these difficulties.     

PHYSICAL ACTIVITY IN HOMES 13 TEACHING EMPATHY SKILLS TO CHILDREN WITH AUTISM

The purpose of this study was to teach empathetic responding to 4 children with autism. Instructors presented vignettes with dolls and puppets demonstrating various types of affect and used prompt delay, modeling, manual prompts, behavioral rehearsals, and reinforcement to teach participants to perform empathy responses. Increases in empathetic responding occurred systematically with the introduction of treatment across all participants and response categories. Furthermore, responding generalized from training to nontraining probe stimuli for all participants. Generalization occurred from dolls and puppets to actual people in a nontraining setting for 2 participants. Generalization was observed initially to the nontraining people and setting for the other participants, but responding subsequently decreased to baseline levels. Introduction of treatment in this setting produced rapid acquisition of target skills.     

EMPATHY AND THE EVOLUTION OF COMPASSION: FROM DEEP HISTORY TO INFUSED VIRTUE

This article poses a challenge to contemporary theories in psychology that portray empathy as a negative force in the moral life. Instead, drawing on alternative psychological and philosophical literature, especially Martha Nussbaum, I argue that empathy is related to the virtue of compassion and therefore crucial for moral action. Evidence for evolutionary anthropological accounts of compassion in early hominins provides additional arguments for its positive value in deep human history. I discuss this work alongside Thomistic notions of practical wisdom, compassion, misericordia, and the importance of reason in the moral life. The tension between “bottom up” accounts of empathy and that according to a theological interpretation of “infused” virtues also needs to be addressed. From a secular perspective, infused virtue is a projection of the ideal moral life, but from a theological perspective, it is a way of understanding how human capacities through the action of grace can reach beyond what seem to be the limits of psychological moral identity.     

THE HUMAN BRAIN AND HUMAN DESTINY: A PATTERN FOR OLD BRAIN EMPATHY WITH THE EMERGENCE OF MIND

Abstract. The human brain combines empathy and imagination via the old brain which sets our destiny in the evolutionary scheme of things. This new understanding of cognition is an emergent phenomenon—basically an expressive ordering of reality as part of "a single natural system." The holographic and subsymbolic paradigms suggest that we live in a contextual universe, one which we create and yet one in which we are required to adapt. The inadequacy of the new brain—specially the left hemisphere's rational view of destiny—is replaced by a view of a new relatedness in reality in which human destiny comes from and depends upon the mutual interchange between the new brain (cultural knowledge) and the old brain (genetic wisdom) for the survival of what is significant to the whole systemic context in which we live.     

THE FINAL (MISSIONS) FRONTIER: EXTRATERRESTRIALS,EVANGELISM, AND THE WIDE CIRCLE OF HUMAN EMPATHY

The possible existence of extraterrestrials has provoked more than five centuries of theological speculation on how these beings, if they exist, relate to God. A certain stream of thought present in these debates argues that the eventual discovery of aliens would obligate human Christians to evangelize them for the salvation of their souls. Current research into humanity's prehistory suggests that, if this ever actually happens, it will have been partially facilitated by humanity's remarkable capacity for interspecies empathy—an ability that seems to be genetic in nature and which stems from our species' ancient experience with dogs. In light of the above, recommendations are made concerning future potential exomissionary screening criteria and a concluding section touches on the role of animals in God's work.     

CULTIVATING LOVING KINDNESS: A TWO‐STAGE MODEL OF THE EFFECTS OF MEDITATION ON EMPATHY,COMPASSION, AND ALTRUISM

Abstract. We explore the role of meditative practice in cultivating experiences of compassion, empathy, and altruism and address an apparent paradox: Meditation often is associated with solitary retreat, if not preoccupation with one's own concerns. How, then, does such a practice promote compassion for others? We propose a two‐stage model. The first stage involves disengagement from usual preoccupation with self‐reinforcing, self‐defeating, or self‐indulgent behaviors and reactions; the second involves a focused engagement with a universal human capacity for altruistic experience, love, and compassion. Reference is made to the limited research literature and to clinical applications of loving kindness (metta) meditation in cultivating these processes.