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。     

Compassion and Beyond

This paper is a discussion of the emotion of compassion or pity, and the corresponding virtue. It begins by placing the emotion of compassion in the moral conceptual landscape, and then moves to reject the currently dominant view, a version of Aristotelianism developed by Martha Nussbaum, in favour of a non-cognitive conception of compassion as a feeling. An alternative neo-Aristotelian account is then outlined. The relation of the virtue of compassion to other virtues is plotted, and some doubts sown about its practical significance.

Of Power and Compassion

Abstract: While military and economic power are obviously central instruments of policy in international relations, there are a number of reasons why power alone is insufficient to succeed in fighting terrorism. Three central reasons are discussed in this essay: the limitations and the dilemma of power; the proposition that the most threatening form of terrorism, such as al‐Qaeda's, is conducted by nonstate actors, conventional deterrence against whom is less effective; and the role of motivation in conflicts where the distribution of power is asymmetrical. In addition to these objective reasons, it is argued that the foreign‐policy strategies pursued ultimately affect the actors' own values.     

Self‐Compassion as a Mediator of Mindfulness and Compassion for Others

Mindfulness and self‐compassion have garnered interest as tools for improving counselor wellness and performance, yet little is known about how they relate to compassion. Compassion—for oneself and others—is considered important to counselor well‐being and effective counseling. In Buddhist and current models, mindfulness is theorized to increase self‐compassion and, subsequently, compassion for others, but the study of these proposed relationships is limited. Using mediation analysis, the author confirmed self‐compassion as a mediator of mindfulness and compassion for others among 152 master's‐level counseling interns. Implications and practical application of mindfulness and self‐compassion for counselor development are discussed.     

Compassion without illusion

This paper describes the present crisis in the mental health system relative to the chronically mentally ill. It asks how we can apply our usual social contract with the sick to noncompliant mental patients. The paper identifies some American assumptions about freedom and individualism that undermine a more effective response and offers alternative assumptions based on the Judeo-Christian tradition that may help resolve some difficulties.     

Christopher Southgate on Glory and Compassion

This article was presented at the 2018 American Academy of Religion conference at a panel honouring the work of Christopher Southgate. The first half is a response to the theology of glory in Southgate’s Theology in a Suffering World (CUP 2018). The second half expands on Southgate’s work on practical theodicy. I argue for a redirection of the work of theodicy toward a compassionate approach, outlined by three principles that are centred around helping those who suffer create their own theodicies. The job of the practical and compassionate theodicist, then, is not to provide answers for why suffering occurs, but rather to offer resources to help others frame their own experience.     

孟子的“恻隐之心”与列维纳斯的“感受性”——兼与伍晓明先生商榷

孟子对于恻隐之心的叙述与列维纳斯对于感受性的描写存在着诸多相似之处。但是,作为两种异质文化的产物,恻隐之心与感受性之间的差别也是甚为明显的。恻隐之心是内在具有的、先天禀赋的,感受性是他人赋予的、后天获得的;恻隐之心所发出的道德律是自律的,源于感受性的道德律则是他律的。     

Practicing Compassion Increases Happiness and Self-Esteem

The current study examined the effect of practicing compassion towards others over a 1 week period. Participants (N = 719) were recruited online, and were assigned to a compassionate action condition or a control condition which involved writing about an early memory. Multilevel modeling revealed that those in the compassionate action condition showed sustained gains in happiness (SHI; Seligman et al. in Am Psychol 60:410–421, 2005) and self-esteem (RSES; Rosenberg in Society and the adolescent self-image. Princeton University Press, Princeton, 1965) over 6 months, relative to those in the control condition. Furthermore, a multiple regression indicated that anxiously attached individuals (ECR; Brennan et al. 1998) in the compassionate action condition reported greater decreases in depressive symptoms following the exercise period. These results suggest that practicing compassion can provide lasting improvements in happiness and selfesteem, and may be beneficial for anxious individuals in the short run.     

Enhancing Compassion: A Randomized Controlled Trial of a Compassion Cultivation Training Program

Psychosocial interventions often aim to alleviate negative emotional states. However, there is growing interest in cultivating positive emotional states and qualities. One particular target is compassion, but it is not yet clear whether compassion can be trained. A community sample of 100 adults were randomly assigned to a 9-week compassion cultivation training (CCT) program (n = 60) or a waitlist control condition (n = 40). Before and after this 9-week period, participants completed self-report inventories that measured compassion for others, receiving compassion from others, and self-compassion. Compared to the waitlist control condition, CCT resulted in significant improvements in all three domains of compassion—compassion for others, receiving compassion from others, and self-compassion. The amount of formal meditation practiced during CCT was associated with increased compassion for others. Specific domains of compassion can be intentionally cultivated in a training program. These findings may have important implications for mental health and well-being.     

Filiality,Compassion, and Confucian Democracy

Ren, the Confucian virtue par excellence, is often explained on two different accounts: on the one hand, filiality, a uniquely Confucian social-relational virtue; on the other hand, commiseration innate in human nature. Accordingly there are two competing positions in interpreting ren: one that is utterly positive about the realization of universal love by the graduated extension of filial love, and the other that sees the inevitable tension between the particularism of filial love and the universalism of compassionate love and champions the latter in that filial love appears to create a serious obstacle to modernizing Confucianism. Nevertheless, both interpretations agree that compassion, given its universal and humanist implications, can be unquestionably conducive to the modern project of ‘Confucian democracy’. This paper counters this shared view by arguing that in order to make Confucian democracy culturally meaningful and politically viable, it must accommodate uniquely Confucian relational virtues, particularly filiality.     

The Evolution and Social Dynamics of Compassion

The inner processes that make compassion possible arose from the evolutionary advantage of caring for others, especially offspring, kin and in‐group allies. This paper explores issues in defining compassion and its link to similar concepts such as altruism. It also explores compassion as a social motive and social mentality that choreographs social interactions and how the successful enactment of compassion is dependent on certain competencies such as sympathy, empathy, perspective taking, and distress tolerance (among others), as well as social contexts. As a motivational system, compassion has to compete with other socially choreographed motives, such as tribalism and individualistic competitiveness – much darker sides of the human psyche that have been harmful in human history. One of the challenges for compassion is to explore not only how it can promote personal well‐being but also how it can counteract the destructive sides of our other motives and social mentalities.     

On the Suffering of Compassion

Compassion is often described in terms of suffering. This paper investigates the nature of this suffering. It is argued that compassion involves suffering of a particular kind. To begin with a case is made for the negative claim that compassion does not involve an ordinary, or afflictive, suffering over something. Secondly, it is argued that the suffering of compassion is a suffering for someone else’s sake: If you feel compassion for another person, P, then you suffer over P:s suffering for P:s sake, and if that is all you do, then you are not affected with an afflictive suffering over something. The final section identifies and addresses a problem concerning self-pity, and a suggestion is made on how to specify the proposed account so as to cover both self-directed and other-directed compassion.     

The Origins of Fears of Compassion: Shame and Lack of Safeness Memories,Fears of Compassion and Psychopathology

Empirical and clinical research suggests that some individuals find self-generating compassion and receiving compassion from others difficult and aversive. However, it is unclear how these fears of compassion are linked to early experiences and to psychopathological symptoms. This study explores the relationship between shame traumatic memories, centrality of shame memories, early memories of warmth and safeness, fears of compassion, and depression, anxiety and paranoid symptoms. Participants were 302 individuals from the general community population, who completed self-report measures of fears of compassion, shame memories, early affiliative memories, and psychopathology. Shame traumatic and central memories were positively associated with fears of compassion for self, for others and from others, whereas early memories of warmth and safeness were negatively related to such fears. Path analyses revealed that fears of compassion for self and of receiving compassion from others mediated the effects of shame traumatic memory, centrality of shame memory and early memories of warmth and safeness on depressive, anxious and paranoid symptoms. These findings have implications for therapeutic interventions as these fears, as well as the negative shame-based emotional memories fuelling them, may need to be addressed in therapy to assist patients in self-generating and receiving compassion.     

The Impostor Phenomenon in Mental Health Professionals: Relationships Among Compassion Fatigue,Burnout, and Compassion Satisfaction

Imposter phenomenon is defined as a sense of intellectual fraudulence and an inability to internalize success and competency. Although imposter phenomenon has been noted in several populations, literature is sparse that focuses on mental health professionals. In addition, little is known about the relationships between imposter phenomenon, compassion fatigue, and compassion satisfaction for mental health workers. Using a survey design with a convenience sample of 158 mental health workers, this study found that imposter phenomenon was positively associated with compassion fatigue, as well as negatively associated with compassion satisfaction, when controlling for years of work and age. Further, the combination of lower levels of compassion satisfaction and higher levels of burnout predicted higher levels of imposter phenomenon. Implications and preventative measures are discussed.

     

Compassion protects against vital exhaustion and negative emotionality

Motivation and Emotion - We investigated (i) the predictive relationships of compassion with negative emotionality (a marker of susceptibility to stress) and vital exhaustion (a marker of chronic...