“But Aren't Cults Bad?”: Active Learning,Productive Chaos,and Teaching New Religious Movements

This article considers the challenges inherent when teaching about new religious movements (“cults”), how successful instructors have surmounted them, and how teacher‐scholars in other fields of religious studies can benefit from a discussion of the successful teaching of new religions. I note that student‐centered pedagogies are crucial to teaching new religions, particularly if students disrupt and defamiliarize the assumed and reified categories of “cult” and “religion.” I argue that what works in a classroom focusing on new religious movements will work more broadly in religious studies classrooms, since the challenges of the former are reproduced in the latter.     

Stories as Gift: Patient Narratives and the Development of Empathy

Critical thought and assessment of medical, emotional, and social problems faced by patients is central to genetic counselor training and development. However, primary emphasis on these critical problem-solving approaches can interfere with the development of empathic listening skills. Using a narrative medicine approach, I describe how learning to reframe one patient’s story of healing as a gift allowed me to become a more open and empathic listener. Ultimately, the empathy and understanding that I learned from this patient’s narrative added to what previous patients had taught me and helped me assist other patients (and myself) in identifying and nurturing healing narratives for people coping with illness and grief. The approach presented here emphasizes the importance of recognizing patients as valuable teachers in the development of higher-level empathy skills.     

A Mental Imagery Intervention to Increase Future Self‐Continuity and Reduce Procrastination

This research examined how mental imagery practice can increase future self‐continuity to reduce procrastination. A total of 193 undergraduate students were randomly assigned to a present‐focused meditation or to a future self‐focused mental imagery condition. Participants in both conditions were asked to listen to their respective audio recording twice per week for four consecutive weeks and to complete a pre‐intervention, half‐point, and post‐intervention questionnaire. At the four‐week mark, hierarchical regression analyses revealed that both future self‐continuity and empathic perspective taking were significantly higher for the mental imagery condition than the meditation condition. While vividness of future self moderated change in future self‐continuity, affective empathy for future self mediated the relation between vividness of future self and future self‐continuity. Lastly, only empathic perspective taking was a significant moderator of change in procrastination across time. The influence of empathy and future self‐continuity on procrastination is discussed.     

Empathic deficits in sexual offenders: An integration of affective,social, and cognitive constructs

A number of researchers have suggested that lack of empathy is a critical feature in the assessment and treatment of sex offenders. However, difficulties with definitions of empathy and corresponding measures of that construct have led to limited and disparate empirical findings supporting this claim. Such findings may be due to a definition of empathy that fails to incorporate other key factors related to sexual offending. Factors such as inaccurate social perceptions, cognitive distortions, deficits in interpersonal intimacy, maladaptive emotional regulation abilities, and other socio-cognitive deficiencies thought to contribute to sexually assaultive behavior also share a number of core developmental features with affect and emotional responding. As socio-cognitive abilities tend to develop simultaneously at times as humans mature, it is suspected that social, cognitive, and affective skills impact one another's development and ultimately dictate the expression of empathy in adulthood. Accordingly, deficits in social skills, interpersonal intimacy, and cognitive processes necessary to emotional stability and appropriate social interaction may be critical to the development and expression of empathic deficits and subsequent efforts to treat or reduce such deficits in sexual offenders. This paper will review and integrate literature examining the relationship of various socio-cognitive factors to empathic deficits in sexual offenders.     

Uncertainty and religious reactivity: Uncertainty compensation,repair, and inoculation

Recent research conducted in Western, democratic societies indicates that temporary uncertainty inductions lead to intolerance of religious dissent, increased conviction in religious attitudes, and even increased support for holy war. Past and current conflicts based on religious ideology underscore the danger such responses to uncertainty can pose. This paper responds to the need to learn how to control responses to uncertainty. After having confirmed through pilot testing that uncertainty increases self‐report religious faith, two subsequent studies investigate different techniques to control compensatory responses to uncertainty. Study 1 demonstrates that uncertainty‐induced increases in religiosity can be eliminated by a post‐uncertainty directed positive recall writing task. Study 2 presents evidence for an uncertainty “inoculation,” whereby a pre‐uncertainty self‐affirmation exercise can protect against uncertainty compensation effects. These findings, in combination with a consideration of previous research, offer insight into how undesirable uncertainty compensation effects might be reduced and even prevented. Copyright © 2009 John Wiley & Sons, Ltd.     

Finding Empathy: How Neuroscientific Measures,Evidence and Conceptualizations Interact

ABSTRACT

Questions about how empathy should be conceptualized have long been a preoccupation of the field of empathy research. There are numerous definitions of empathy that have been proposed and that often overlap with other concepts such as sympathy and compassion. This makes communication between research groups or across disciplines difficult. Many researchers seem to see the diversity of definitions as a problem rather than a form of benign pluralism. Within this debate about conceptualization, researchers sometimes suggest that more neuroscientific evidence will make the problem go away – that uncovering the processes underlying empathy will thereby also sort out conceptual difficulties. In this paper, I challenge this assumption by examining how neuroscientists studying empathy use concepts in practice – both in the development of their measures and in the interpretation of their data. I argue that this neuroscientific literature demonstrates that continuity and stability comes from the use of certain established measures, while progress comes from expansion upon those measures and the flexibility of stated concepts. We do not ‘find’ empathy through increased neuroscientific evidence but we do get closer to understanding empathic processes, flexibly understood.     

Gender differences in empathic accuracy: Differential ability or differential motivation?

Following their qualitative review of the findings from 10 relevant studies, Graham and Ickes (1997) speculated that reliable gender‐of‐perceiver differences in empathic accuracy (a) were limited to studies in which the empathic inference form made empathic accuracy salient as the dimension of interest, and (b) therefore reflected the differential motivation, rather than the differential ability, of female versus male perceivers. These speculations were tested more rigorously in the present study, which examined a larger set of 15 empathic accuracy studies and applied the techniques of quantitative meta‐analysis to test Graham and Ickes’(1997) moderating variable hypothesis. The hypothesis was strongly supported, consistent with a motivational interpretation previously proposed by Berman (1980) and by Eisenberg and Lemon (1983), which argues that reliable gender differences in empathy‐related measures are found only in situations in which (a) subjects are aware that they are being evaluated on an empathy‐relevant dimension, and/or (b) empathy‐relevant gender‐role expectations or obligations are made salient.     

Are cyberbullies less empathic? Adolescents' cyberbullying behavior and empathic responsiveness

Meta-analyses confirm a negative relationship between aggressive behavior and empathy, that is, the ability to understand and share the feelings of others. Based on theoretical considerations, it was, therefore, hypothesized that a lack of empathic responsiveness may be characteristic for cyberbullies in particular. In the present study, 2.070 students of Luxembourg secondary schools completed an online survey that included a cyberbullying questionnaire(4) and a novel empathy short scale. According to the main hypothesis, analyses of variances indicated that cyberbullies demonstrated less empathic responsiveness than non-cyberbullies. In addition, cyberbullies were also more afraid of becoming victims of cyberbullying. The findings confirm and substantially extend the research on the relationship between empathy and aggressive behavior. From an educational point of view, the present findings suggest that training of empathy skills might be an important tool to decrease cyberbullying.     

神经科学视角下的共情研究热点

共情是指个体对他人情绪和想法的感受及理解。近年来关于共情神经机制的研究日益增多,但多集中在情感共情、认知共情、生理性疼痛共情等方面,而对社会痛共情、积极共情和不对称共情反应的研究相对较少。且由于研究范式及个体差异等原因,研究结果之间也充满着争议。未来研究可以设计更具生态效度的共情研究范式、进一步深化和细化共情的神经机制研究、从神经机制角度探讨不同共情能力个体的特点及共情反应的调节因素。     

The Spiritual Self‐In‐Relation: Empathy and the Construction of Spirituality Among Modern Descendants of theSpanish Crypto‐Jews

The research that is presented here explores the role that empathic attachment plays in the development of the religious self. Based on an ethnographic study of modern descendants of the Spanish crypto‐Jews, the work applies self‐in‐relation theory to the study of spirituality and religious belief acquisition among a population of individuals who, in adulthood, have modified their religious world view as a result of their crypto‐Jewish heritage. The findings of the research expand the parameters of self‐in‐relation theory in three important ways: 1) through an examination of the role that empathic attachment plays in adult conversion patterns; 2) through the elaboration of a developmental model that considers the significance of empathic attachment for sons as w ll as daughters; and 3) through an investigation into the relationship between ethnicity and spiritual development.     

The Developmental Trajectory of Empathy and Its Association with Early Symptoms of Psychopathology in Children with and without Hearing Loss

Empathy enables people to share, understand, and show concern for others’ emotions. However, this capacity may be more difficult to acquire for children with hearing loss, due to limited social access, and the effect of hearing on empathic maturation has been unexplored. This four-wave longitudinal study investigated the development of empathy in children with and without hearing loss, and how this development is associated with early symptoms of psychopathology. Seventy-one children with hearing loss and cochlear implants (CI), and 272 typically-hearing (TH) children, participated (aged 1–5 years at Time 1). Parents rated their children’s empathic skills (affective empathy, attention to others’ emotions, prosocial actions, and emotion acknowledgment) and psychopathological symptoms (internalizing and externalizing behaviors). Children with CI and TH children were rated similarly on most of the empathic skills. Yet, fewer prosocial actions were reported in children with CI than in TH children. In both groups, affective empathy decreased with age, while prosocial actions and emotion acknowledgment increased with age and stabilized when children entered primary schools. Attention to emotions increased with age in children with CI, yet remained stable in TH children. Moreover, higher levels of affective empathy, lower levels of emotion acknowledgment, and a larger increase in attention to emotions over time were associated with more psychopathological symptoms in both groups. These findings highlight the importance of social access from which children with CI can learn to process others’ emotions more adaptively. Notably, interventions for psychopathology that tackle empathic responses may be beneficial for both groups, alike.

     

Sex differences in communication skills as measured by a modified relationship inventory

Previous studies have provided some indication that females are more empathic than males and that individuals show greater empathy when relating to persons of the same sex. Because the research has been equivocal, the present study attempted to replicate these findings for not only empathy but also three other communication skills measured by the Barrett-Lennard Relationship Inventory: congruence, regard, and unconditionality of regard. The subjects for this study were 20 male and 41 female students in an undergraduate experiential course in interpersonal relations. All students were placed in training groups, and the co-trainers for these groups completed ratings on a modified Relationship Inventory for each of their students. Reliability data on this inventory were satisfactory. Female students were given slightly higher ratings on all skills at both the beginning and end of the group experience, but none of the differences were significant. Male co-trainers rated the skills of male students higher than did female co-trainers, but a comparable same-sex effect for female students was not demonstrated. Thus, the experimental hypotheses were partially supported.     

Empathy, an integrative model

Empathy research has yielded various separate insights into empathy and its correlates. Yet a comprehensive theoretical account that situates these factors within a larger framework is lacking. In this paper a conception of empathy is proposed and defended, which makes it possible to provide an encompassing reconstruction of the processes that are characteristic of empathic encounters. This conception situates empathy within a context of communication. Doing so allows one to connect various treads in empathy research, but at the same time urges one to take new factors into account. It is argued that empathy is a response to a specific demand occurring in a specific context. The type of answer persons are able to provide depends on four types of factors. First, there are the psychological empathic components. We argue that empathy should be seen as a combination of (especially) parallel and reactive emotions, against a background of specific cognitive abilities. Second, it is argued that empathy is aided by a twofold control system, comprised of judgements and forms of self-control. Third, personality factors play a part in how a person responds to demands. Finally, but most importantly, it is pointed out that specific relational factors codetermine empathic reactions. In this paper we describe the theoretical background of our model and provide an elaborated account of the four factors that determine empathic acts in a given context. We illustrate the viability of our model by presenting observational data of children's empathic acts.     

An Epistemic Case for Empathy

Much recent work on empathy assumes that one cannot give non‐question‐begging reasons for empathizing with others. In this article I argue that there are epistemic reasons for cultivating empathy. After sketching a brief general account of empathy, I proceed to argue that empathic information is user‐friendly, fostering the achievement of widely held cognitive goals. It can also contribute to social knowledge and the satisfaction of democratic ideals. The upshot of my analysis is that there are strong, but defeasible, epistemic reasons for empathizing with others.     

It takes two: the interpersonal nature of empathic accuracy

Although current theories suggest that affective empathy (perceivers' experience of social targets' emotions) should contribute to empathic accuracy (perceivers' ability to accurately assess targets' emotions), extant research has failed to consistently demonstrate a correspondence between them. We reasoned that prior null findings may be attributable to a failure to account for the fundamentally interpersonal nature of empathy, and tested the prediction that empathic accuracy may depend on both targets' tendency to express emotion and perceivers' tendency to empathically share that emotion. Using a continuous affect-rating paradigm, we found that perceivers' trait affective empathy was unrelated to empathic accuracy unless targets' trait expressivity was taken into account: Perceivers' trait affective empathy predicted accuracy only for expressive targets. These data suggest that perceivers' self-reported affective empathy can indeed predict their empathic accuracy, but only when targets' expressivity allows their thoughts and feelings to be read.     

Teaching in the Global Village: Notes Towards a Religious Studies Rhetoric

The author describes her participation in a religious studies teaching workshop where she was asked to think creatively about the art of teaching, what implications result from changes in the field, and the relationship of religious studies to other fields. General conclusions endorse pedagogies that are dialogic, participatory, and experiential and invite possibilities provided by changes in the field that encourage courses that are more inclusive of marginal voices and attentive to multicultural inflections. In assessing the relationship of religious studies to other fields, the author draws on her interdisciplinary background in religion and literature to apply Aristotelian rhetoric to the interpretation of a short story, thereby providing an actual model of how disciplines can complement each other while also highlighting aspects of the pedagogical and multicultural principles endorsed by the workshop participants. The application of Aristotelian principles of logos, ethos, and pathos becomes for the workshop participants a religious studies rhetoric: a provisional model for how to interpret classroom conduct.     

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.     

With or Without Empathy: Primary Psychopathy and Difficulty in Identifying Feelings Predict Utilitarian Judgment in Sacrificial Dilemmas

Drawing from research on moral judgment and affective dysfunction, we examined how trait psychopathy and alexithymia, which are characterized as empathic deficits, relate to utilitarian moral judgments in sacrificial dilemmas. As predicted, primary and secondary psychopathy traits and alexithymia were associated with reduced empathic concern. However, primary psychopathy and difficulty identifying feelings (one of three alexithymia traits), but not secondary psychopathy and other two alexithymia traits, were associated with utilitarian judgments. Moreover, hierarchical regression analysis showed that primary psychopathy, difficulty identifying feelings, and empathic concern made unique contributions to the prediction of direct harm on the victim, whereas alexithymia traits made weaker contributions. Although the lack of affective empathy is found in psychopathy and alexithymia, the process through which the two traits lead to utilitarian judgment in sacrificial dilemmas may be distinct. The present findings add to the growing literature, contributing to a fuller picture of the relationship between empathy, trait psychopathy, and alexithymia.     

共情特质的神经生物学基础

共情特质的个体差异是心理学研究领域中的一个重要主题。近些年来, 研究者开始关注导致人们共情能力高低有别的神经生物学基础问题。研究发现, 不论是情感共情特质还是认知共情特质, 其个体差异均在大脑进行共情反应、脑结构态及静息态功能连接上有所体现。它们共同说明, 人们的共情能力与其具身模仿能力, 情感加工能力及情绪理解能力密切相关。不仅如此, 共情特质也具有高度的可遗传性, 一些基因类型与该能力存在着紧密的关系。在今后的研究中, 需要扩展对共情特质结构的进一步认识, 关注环境和基因在影响共情特质上存在的交互作用, 并努力将理论研究成果应用于共情能力训练和提高的临床实践中。     

Teaching Students to Interpret Religious Poetry (and to Expand their Avenues of Thinking)

Abstract. Teaching religion and theology requires interpretation of the vast corpus of religious poetry that is found in every religious tradition, but students are generally ill‐equipped to interpret this material. Therefore teachers would do well to teach the students how to interpret religious poetry. This article discusses some of the challenges of teaching this material to students and discusses techniques and exercises that have been found useful in teaching students how to navigate the terrain of religious poetry.