When the victim is one among others: Empathy,awareness of others and motivational ambivalence

Feeling empathy for one person in need while being aware of others may increase the motivational ambivalence between the motive of helping the one and the motive of helping the others, and such motivational ambivalence may reduce the helping directed to the person in need. To test these hypotheses we carried out three studies in which participants were faced with a real case of a child in need. In Study 1, empathy, awareness of others and motivational ambivalence were allowed to occur naturally and subsequently measured. In Study 2, empathy and awareness of others were experimentally manipulated, and motivational ambivalence measured. In Study 3, we tested how empathy and motivational ambivalence influenced an actual helping decision. Taken together, the results supported our two hypotheses. The present research offers insight into processes not previously considered in the research, but which may influence decisions about assistance to others in need.     

Empathy in adolescence: Relations with emotion awareness and social roles

In this study, we aimed at gaining a better understanding of the individual differences contributing to feelings of empathy in adolescents. Therefore, we examined the extent to which emotion awareness (e.g., recognizing and appreciating one's own and the emotions of others) and a tendency for certain social roles (e.g., helping or teasing peers when being bullied) are related to adolescents’ levels of empathy. The sample was comprised of 182 adolescents aged between 11 and 16. Empathy and emotion awareness were assessed using self‐report measures. Peer reports were used to indicate adolescents’ different social roles: Bullying, defending the victim, and outsider behaviour. Outcomes demonstrated that evaluating one's own and the emotions of others, and more defending nominations were associated with both affective and cognitive empathy, whereas aspects of emotion awareness which are linked with internalizing symptoms were related to empathic distress, suggesting maladaptive emotion appraisal. Furthermore, outsider behaviour was associated with empathic distress, emphasizing a self‐focused orientation. In contrast, more bullying was negatively associated with cognitive empathy. Overall, these outcomes demonstrate that, besides social roles, emotion awareness is an important factor for adaptive empathic reactions, whereas emotion dysregulation might cause distress when witnessing the negative feelings of others.     

Self-compassion,empathy, and helping intentions

The trait of self-compassion has three components: (1) kindness toward oneself when facing pain or failure; (2) perceiving one’s experiences as part of a larger human experience rather than feeling isolated; and (3) holding painful thoughts and feelings in balanced awareness. The present research explores if self-compassion predicts willingness to help others and empathy for others in need of help. Study 1 found that self-compassion predicted greater willingness to help a hypothetical person while simultaneously reducing empathy for that person. Study 2 used a more nuanced measure of empathy and found that self-compassion was only related to feeling less personal distress in response to someone else’s emergency. In addition, in Study 2, self-compassion only predicted greater helping intentions when the target was at fault for the emergency. Lastly, both self-compassion and empathy were uniquely related to participants’ willingness to help an individual in need.     

Empathy leads to increased online charitable behaviour when time is the currency

This study shows how the empathy–altruism hypothesis can affect helping behaviour where time spent is the currency, through the novel use of a real world charity. Using an online charity task ( www.freerice.com ), we show that inducing empathy and also anger cause participants to spend more time donating rice to the United Nations World Food Programme. These findings therefore support the empathy–altruism hypothesis and add to previous research that have mainly used artificial and/or hypothetical scenarios by further showing that its effects can be applied to real world scenarios where helping behaviours are beneficial.     

疼痛共情的神经机制

疼痛是一种多维度的体验。情感成分和感觉成分是疼痛体验的主要成分,二者有着不同的神经机制。疼痛共情是痛觉"共鸣"的情绪反应,其神经机制的研究也围绕疼痛的情感成分和感觉成分展开。疼痛共情的情感成分的相关脑区主要有前扣带皮层和脑岛等脑区,与自身疼痛时相比,它们的激活位点及所处的神经网络存在差异;疼痛共情的感觉成分主要与初级感觉皮层以及一些其它的躯体感觉皮层有关,对它们的激活情况的研究受技术手段和实验范式的影响较大。未来的研究应从技术手段、分析方法及实验操作上予以关注。     

Improving Intergroup Relations: The Effects of Empathy on Racial Attitudes1

Prior research indicates that information‐based intergroup relations programs are only moderately successful (MGregor, 1993; Stephan & Stephan, 1984). In order to explore a means of increasing the effectiveness of techniques used to change attitudes toward out groups, the current study examined the effects of giving Anglo American students information about everyday incidents of discrimination against African Americans either with or without empathy‐inducing instructions. The results indicate that reading about discrimination against African Americans or inducing empathy reduces in‐group‐out‐group bias in attitudes toward African Americans vs. Anglo Americans. The implications of these findings for models of the effects of empathy on intergroup relations are discussed.     

In Defense of the Moral Significance of Empathy

It is commonly suggested that empathy is a morally important quality to possess and that a failure to properly empathize with others is a kind of moral failure. This suggestion assumes that empathy involves caring for others’ well-being. Skeptics challenge the moral importance of empathy by arguing that empathy is neither necessary nor sufficient to care for others’ well-being. This challenge is misguided. Although some forms of empathy may not be morally important, empathy with another’s basic well-being concerns is both necessary and sufficient to care for another’s well-being, provided that one’s empathy is both cognitive and affective. I further defend the idea that empathy of this form is a moral virtue. In doing so, I address three challenges to empathy’s status as a virtue: (1) that empathy is unnecessary for being ethical, (2) that it is not useful for promoting ethical behavior, and (3) that an empathetic person can lack other traits central to being virtuous, such as being motivated by the moral good and being disposed to do virtuous things whenever appropriate opportunities arise. I argue that these challenges are mistaken.     

Empathy Development in Adolescence Predicts Social Competencies in Adulthood

This 23‐year study explored the predictive associations between empathy development in adolescence and self‐reported social competencies and outcomes in adulthood. Participants were 1,527 adults aged 35 years (48.3% female). The predictor variable (adolescent empathy) was measured yearly at the ages of 12 to 16 years. The outcome variables (adult empathy, communication skills, social integration, relationship satisfaction, and conflicts in relationships) were measured at the age of 35 years. Five important results stand out. First, longitudinal measurement invariance was established for the measure of adolescent empathy. Second, empathy tended to increase during the adolescent years. Third, significant interindividual differences in level and change of adolescent empathy were found. Fourth, gender was related to level of adolescent empathy, favoring girls over boys. Fifth, not only level but also change in adolescent empathy predicted individual differences in social competencies in adulthood two decades later. These findings demonstrate that developmental processes that are relevant for adjustment reveal long‐term social consequences beyond the adolescent years.     

群体共情对群际关系的影响：基于社会冲突解决的视角

摘要：群体共情是指群体成员内化和间接体验另一群体成员的认知和情绪情感的过程。群体共情与个体共情不同,表现在身份感、共情偏好和文化影响的差异等方面。群体共情对群际关系具有促进作用,有助于减少群际冲突,促进群际亲社会行为。共情动机和文化框架转换是分析群体共情对群际关系促进机制的两个视角。未来研究可以探索群体共情与个体共情神经机制的差异,建立群体共情对群际关系影响的综合模型,探索群体共情在群际关系改善中的作用机制。     

女大学生中共情对自我中心和利他行为关系的调节作用

目的：考察在女大学生中特质与状态共情对个体自我中心特质与利他行为之间的关系。方法：研究一采用问卷调查考察特质共情对自我中心特质与利他行为倾向的调节作用; 研究二采用行为实验 (自我中心特质高或低的女大学生) 来考察启动的状态共情对真实利他行为的影响。结果：共情特质/状态会与自我中心特质交互作用来影响个体的利他行为/倾向。结论：高共情状态/特质的被试其自我中心会降低利他行为/倾向, 而低共情状态或特质的被试无此倾向。     

The Relational Value of Empathy

ABSTRACT

Philosophers and scholars from other disciplines have long discussed the role of empathy in our moral lives. The distinct relational value of empathy, however, has been largely overlooked. This article aims to specify empathy’s distinct relational value: Empathy is both intrinsically and extrinsically valuable in virtue of the pleasant experiences we share with others, the harmony and meaning that empathy provides, the recognition, self-esteem, and self-trust it enhances, as well as trust in others, attachment, and affection it fosters. Once we better understand in what ways empathy is a uniquely relational phenomenon, we can unveil its relevance to morality, which avoids the strictures of both partiality and impartiality. On the one hand, it is the relational value of empathy that grounds defeasible reasons to empathize insofar as empathy is morally called for by a particular relationship (or if we have defeasible reasons to establish a relationship by empathy). On the other hand, it is precisely empathy’s relational value that allows us to show that it can be kept within bounds. To realize empathy’s relational value, we are not constantly required to empathize. Instead, once we properly appreciate empathy’s distinct relational value, we can show that this leaves us room to respond to impartialist concerns.     

The Social Causes and Political Consequences of Group Empathy

Recent scholarship has discovered significant racial/ethnic group variation in response to political threats such as immigration and terrorism. Surprisingly, minority groups often simultaneously perceive themselves to be at greater risk from such threats and yet still prefer more open immigration policies and civil liberties protections. We suggest a group‐level empathy process may explain this puzzle: Due to their higher levels of empathy for other disadvantaged groups, many minority group members support protections for others even when their own interests are threatened. Little is known, however, about the unique properties of group empathy or its role in policy opinion formation. In this study, we examine the reliability and validity of our new measure of group empathy, the Group Empathy Index (GEI), demonstrating that it is distinct from other social and political predispositions such as ethnocentrism, social dominance orientation, authoritarianism, ideology, and partisanship. We then propose a theory about the development of group empathy in reaction to life experiences based on one's race/ethnicity, gender, age, and education. Finally, we examine the power of group empathy to predict policy attitudes and political behavior.     

Towards a Consensus About the Role of Empathy in Interpersonal Understanding

In recent years, there has been a great deal of controversy in the philosophy of mind, developmental psychology and cognitive neuroscience both about how to conceptualize empathy and about the connections between empathy and interpersonal understanding. Ideally, we would first establish a consensus about how to conceptualize empathy, and then analyze the potential contribution of empathy to interpersonal understanding. However, it is not at all clear that such a consensus will soon be forthcoming, given that different people have fundamentally conflicting intuitions about the concept of empathy. Thus, instead of trying to resolve this controversy, I will try to show that a fair amount of consensus is within reach about how empathy can be a source of interpersonal understanding even in the absence of a consensus about how to conceptualize empathy. As we shall see, the main controversy concerns a few phenomena that some researchers view as necessary conditions of empathy, but which others view either as merely characteristic features or as consequences of empathy. My strategy will be to try to show how empathy can generate interpersonal understanding by virtue of these phenomena—regardless of whether one chooses to conceptualize them as necessary conditions of empathy.     

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。     

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.     

Empathy,emotion dysregulation,and enhanced microexpression recognition ability

The present study examined empathy and emotion dysregulation, two individual traits related to the perception and experience of others’ emotions, and the recognition of both spontaneous and standardized microexpressions of emotion. Ninety-three participants viewed a stimulus set of natural (spontaneous) microexpressions in addition to completing a standardized test of microexpression recognition ability, as well as completing questionnaires on empathy and emotion dysregulation. Results indicate that emotion dysregulation is associated with enhanced microexpression recognition, particularly recognition of anger microexpressions, but that this enhanced recognition was only observed for standardized microexpressions. Empathy was associated with increased recognition of anger microexpressions in the natural stimulus set only, and was not associated with overall microexpression recognition accuracy in either the natural stimulus set or the standardized test. The present findings inform understanding of intrapersonal affective traits in subtle emotion recognition, and theoretical and practical implications are discussed in both clinical and deception detection contexts.     

Changes in Empathy Mediate the Effects of Cognitive-Behavioral Group Therapy but Not Mindfulness-Based Stress Reduction for Social Anxiety Disorder

Social anxiety disorder (SAD) has been shown to be associated with difficulty in the ability to vicariously share others’ positive emotions (positive affective empathy). Mixed evidence also suggests potentially impaired recognition of the positive and negative emotions of others (cognitive empathy) and impaired or enhanced sharing of the negative emotions of others (negative affective empathy). Therefore, we examined whether two efficacious treatments for SAD, cognitive-behavioral group therapy (CBGT) and mindfulness-based stress reduction (MBSR), improve empathy in SAD relative to a wait-list condition and whether improvements in empathy mediate improvements in social anxiety. In the context of a randomized controlled trial, participants with SAD completed an empathy task at baseline, posttreatment/wait-list (N = 81), and 1-year follow-up (N = 37). Relative to both MBSR and wait-list, CBGT resulted in significant improvements in positive affective empathy. CBGT-related changes in positive affective empathy also mediated improvements in social anxiety at both posttreatment/wait-list and at 1-year follow-up. Other indices of empathy did not change differentially across the three conditions. Therefore, one way in which CBGT may specifically confer benefits to individuals with SAD is through increasing their ability or willingness to share in the positive emotions of others.     

Empathy is a beautiful thing: Empathy predicts imitation only for attractive others

Research shows that we spontaneously imitate people. Moreover, empathy predicts the degree of this non‐conscious imitation. Little is known, however, if or how this expression of empathy is influenced by stable physical characteristics of our interaction‐partners. In two studies, we tested whether attractiveness of others moderated the relation between empathy and imitation. While seeing a woman performing joystick movements, participants either imitated, or non‐imitated these movements. Results showed that the higher participants empathy score, the faster they imitated an attractive person. The level of empathy did not predict the degree of imitation of unattractive targets. The findings demonstrate that the expression of empathy through imitation can be moderated by attractiveness, thereby introducing a new dimension to the conditionality of empathy.     

Enhancing Empathy and Theory of Mind

Social cognitive skills such as empathy and theory of mind are crucial for everyday interactions, cooperation, and cultural learning, and deficits in these skills have been implicated in pathologies such as autism spectrum disorder, sociopathy, and nonverbal learning disorders. Little research has examined how these skills develop after early childhood and how they may be trained. We tested the hypothesis that experience in acting, an activity in which one must step into the shoes of others, leads to growth in both empathy and theory of mind. In two studies, we followed children (elementary school aged) and adolescents (high school freshmen) receiving 1 year of either acting or other arts training (visual arts, music) and assessed empathy and theory of mind before and after training. In both studies, those receiving acting (but not other arts) training showed significant gains in empathy scores; in Study 2, adolescents receiving acting training also showed significant gains on a naturalistic measure of theory of mind, the Empathic Accuracy Paradigm. These findings demonstrate plasticity in empathy and theory of mind long past the watershed age of 3 to 4 years and suggest that both capacities are enhanced by role-playing.