No Empathy for Empathy: An Existential Reading of Husserl’s Forgotten Question

ABSTRACT

Empathy is a term used to denote our experience of connecting or feeling with an Other. The term has been used both by psychologists and phenomenologists as a supplement for our biological capacity to understand an Other. In this paper I would like to challenge the possibility of such empathy. If empathy is employed to mean that we know another person’s feelings, then I argue that this is impossible. I argue that there is an equivocation in the use of the term ‘empathy’ which conditions the appropriation of the Other as we think that we know how the Other feels. To claim that we do know an Other’s feelings – or any kind of their intentional experience – means to appropriate their experience through our own. I will first reveal the equivocal use of the term ‘empathy’ and, then, I will explore Husserl’s use of the term. In Husserl, the understanding of an Other as empathy is only partial. I shall conclude by reiterating a thesis from philosophy of existence and feminist theory according to which to know another person comes from creating a community with them and not because we have a biological structure that can mirror each other’s feelings.     

Group membership,group norms,empathy, and young children's intentions to aggress

This study assessed the effect of ingroup norms and empathy on 6 and 9‐year‐old children's (N=161) attitudes and aggressive intentions toward outgroup members. Prior to an intergroup drawing competition against an outgroup, participants' empathy was measured, and they were randomly assigned to a simulated group with a norm of direct or indirect aggression, or no aggression norm. Results indicated participants' attitudes were less positive toward the outgroup vs. the ingroup, and that both direct and indirect aggressive intentions were displayed toward the outgroup. Most importantly, the ingroup was liked less when it had an aggression norm, and the participants' aggressive intentions were not enhanced by the group aggression norm. Empathy was a significant negative predictor of direct but not indirect aggression intentions. Implications for understanding the instigation and inhibition of children's aggression intentions are discussed. Aggr. Behav. 35:244–258, 2009. © 2009 Wiley‐Liss, Inc.     

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.     

Empathy,Vulnerability and Anxiety

ABSTRACT

A concept of empathy as openness to the emotional perspective of another is developed in opposition to a concept of sympathy as agreement with the emotional perspective of another. Empathy involves knowledge of how things are emotionally for the other person, which is not the same thing as knowledge of the other person’s emotions. Being open to another perspective requires the capacity to hold two perspectives in mind simultaneously – one that is one’s own perspective and at the same time the adopted perspective. This is why empathy can be so challenging for someone suffering from some kinds of anxiety.     

The phenomenology of empathy: a Steinian emotional account

This paper presents a phenomenological account of empathy inspired by the proposal put forward by Edith Stein in her book On the Problem of Empathy, published originally 1917. By way of explicating Stein’s views, the paper aims to present a characterization of empathy that is in some aspects similar to, but yet essentially different from contemporary simulationist theories of empathy. An attempt is made to show that Stein’s proposal articulates the essential ingredients and steps involved in empathy and that her proposal can be made even more comprehensive and elucidating by stressing the emotional aspect of the empathy process. Empathy, according to such a phenomenological proposal, is to be understood as a perceptual-imaginative feeling towards and with the other person’s experiences made possible by affective bodily schemas and being enhanced by a personal concern for her. To experience empathy does not necessarily or only mean to experience the same type of feeling as the target does; it means feeling alongside the feeling of the target in imagining and explicating a rich understanding of the experiences of the very person one is facing.     

Echoing the emotions of others: empathy is related to how adults and children map emotion onto the body

ABSTRACT

Empathy involves a mapping between the emotions observed in others and those experienced in one’s self. However, effective social functioning also requires an ability to differentiate one’s own emotional state from that of others. Here, we sought to examine the relationship between trait measures of empathy and the self-other distinction during emotional experience in both children and adults. We used a topographical self-report method (emBODY tool) in which participants drew on a silhouette of a human body where they felt an emotional response while watching film and music clips, as well as where they believed the character in the film or performer was feeling an emotion. We then assessed how the degree of overlap between the bodily representation of self versus other emotions related to trait empathy. In adults, the degree of overlap in the body maps was correlated with Perspective Taking. This relationship between cognitive empathy and degree of overlap between self and other was also found with children (8–11 years old), even though children performed worse on the task overall. The results suggest that mapping emotions observed or imagined in other’s bodies onto our own is related to the development of empathy.     

Edith Stein’s phenomenology of sensual and emotional empathy

This paper presents and explicates the theory of empathy found in Edith Stein’s early philosophy, notably in the book On the Problem of Empathy, published in 1917, but also by proceeding from complementary thoughts on bodily intentionality and intersubjectivity found in Philosophy of Psychology and the Humanities published in 1922. In these works Stein puts forward an innovative and detailed theory of empathy, which is developed in the framework of a philosophical anthropology involving questions of psychophysical causality, social ontology and moral philosophy. Empathy, according to Stein, is a feeling-based experience of another person’s feeling that develops throughout three successive steps on two interrelated levels. The key to understanding the empathy process á la Stein is to explicate how the steps of empathy are attuned in nature, since the affective qualities provide the energy and logic by way of which the empathy process is not only inaugurated but also proceeds through the three steps and carries meaning on two different levels corresponding to two different types of empathy: sensual and emotional empathy. Stein’s theory has great potential for better understanding and moving beyond some major disagreements found in the contemporary empathy debate regarding, for instance, the relation between perception and simulation, the distinction between what is called low-level and high-level empathy, and the issue of how and in what sense it may be possible to share feelings in the empathy process.     

Empathy and emotional dissonance: Impact on organizational citizenship behaviors

IntroductionThe ability of nurses to hold competing emotions is at the heart of a number of recent studies. Empathy is an emotional resource in nurse-patient interactions and promotes positive experiences at work. On the contrary, emotional dissonance resulting from nurse/patient interactions is usually considered to lead to negative outcomes, such as job dissatisfaction (Brotherigde & Grandey, 2002).ObjectiveThe aim of this study is to investigate the extent to which empathy and emotional dissonance are associated with organizational citizenship behavior among a group of Italian nurses.MethodA questionnaire was distributed to 222 nurses, working in two multidisciplinary hospitals in a North region of Italy.ResultsResults support the hypothesis that both cognitive and emotional empathy have significant effects on nurses’ organizational citizenship behavior directed at the organization. Cognitive empathy explained significant variance in organizational citizenship directed only at specific individuals.ConclusionThese findings confirm that cognitive and emotional empathy have different impact on nurses’ organizational citizenship behavior. Further studies are required to inform education or for application in clinical settings.     

Altruism as Reparation of Mismatch or Disruption in the Self

ABSTRACT

After giving a brief summary of the scientific literature on altruism and empathy—a capacity necessary for altruism—I focus on a scientific paradigm, the face-to-face still face, and what insights it might offer psychoanalysts in their understanding of altruism. The face-to-face still face provides data about the communication of intentions and affect between infant and caregiver and demonstrates the procedure of mutual regulation, the foundation of self-regulation and empathy. Both infant and caregiver are highly motivated to repair mismatches or disruptions in the affective connection between them and this desire to repair disruptions can also be recognized in adulthood—both in relationships between individuals and within an individual in terms of disconnections with the self. The subjective experience of the altruist may derive from this domain of human experience—the repair of disruption. I thus suggest that altruism is not merely sublimation of inner conflict, but it is an adaptive, evolutionarily beneficial, attitude and behavior that is growth enhancing in that it expands the individual’s repertoire for repairing mismatches within the self.     

The Effects of Social Concern on White-Collar Offending

This study tested Agnew’s social concern theory by examining empathy’s role on both street and white-collar offenses. As Agnew argued social concern elements would have both moderating and mediating effects with other causes of crime, how empathy interacted with low self-control was also assessed. Using an undergraduate sample, empathy was protective of credit card fraud, embezzlement, and shoplifting intentions. Although empathy did not interact with low self-control, empathy had indirect effects on shoplifting and embezzlement through its effects on low self-control. Empathy mediated the effects of low self-control on credit card fraud. Theoretical and policy implications are discussed.     

Empathy,Insight and Objectivity: Edith Stein & Bernard Lonergan

ABSTRACT

Edith Stein’s study of empathy has much to offer to the current growth of research into empathy. This article first summarizes her phenomenological account of the complex layers involved in empathy. It then identifies certain gaps in her analyses, and proposes that what Bernard Lonergan called “insight” fills the missing gaps. Conversely, it argues that Lonergan’s account of human subjectivity would be enriched by Stein’s insights about empathy. It concludes by explaining how supplementing Stein’s account with analyses of insights provides an answer to the question of how empathy can be objective knowledge.     

From empathy to action: Can enhancing host‐society children's empathy promote positive attitudes and prosocial behaviour toward refugees?

Over half of refugees are school‐aged children. In host communities, children's attitudes and behaviours are important for the integration of refugee children. This study examines the empathy–attitudes–action model in middle childhood (N = 94, 8 to 11 years old). In both the experimental and control conditions, children were introduced to a (fictional) refugee and told that he or she would be moving to their school. The experimental condition also listened to a storybook about the child's refugee experience. Empathy, outgroup attitudes, and prosocial behaviour toward the incoming child, and refugees as a group, were measured. Although mediation was not supported, the storybook condition reported more empathy and helping intentions, and attitudes predicted helping intentions but not giving to refugees. Results highlight how host‐society children can welcome refugees.     

Remote Weaponry: The Ethical Implications

The nature of warfare is changing. Increasingly, developments in military technology are removing soldiers from the battlefield, enabling war to be waged from afar. Bombs can be dropped from unmanned drones flying above the range of retaliation. Missiles can be launched, at minimal cost, from ships 200 miles to sea. Micro Air Vehicles, or ‘WASPS’, will soon be able to lethally attack enemy soldiers. Though still in the developmental stage, progress is rapidly being made towards autonomous weaponry capable of selecting, pursuing, and destroying targets without the necessity for human instruction. These developments have a profound — and as yet under‐analysed — impact on just war theory. I argue that a state under attack from remote weaponry is unable to respond in the traditional, just war sanctioned, method of targeting combatants on the battlefield. This restriction of options potentially creates a situation whereby a state is either coerced into surrender, or it must transgress civilian immunity. Just war theory in conditions of remote warfare therefore either serves the interests of the technologically advanced by demanding the surrender of targeted states, or else it becomes redundant.     

Announcement

Abstract

Empathy has consistently been identified as an important quality of psychotherapists. Understanding unique ways that empathy emerges in group therapy may assist group therapists in fostering empathy. Rogerian and selected psychodynamic and interpersonal perspectives on empathy are discussed. Group psychotherapy poses a challenge for empathic responding, but also a rich opportunity for utilizing a more varied embodied approach to empathy.     

The empathetic mind: the essence of human spirituality

The discovery of mirror neurons has led to some exciting research into the role of the brain and human empathy. Empathy is a significant element in human relationality and, therefore, human spirituality. This article will focus on the links between mirror neurons and human empathy and education. It will then examine how technology may be a factor in causing the erosion of empathy in today’s world, leading to school violence and bullying. It will conclude by offering some guidelines for educational programmes which may lead to the nurturing of children’s empathy.     

Overcoming Obstacles to Empathy: The Use of Experiential Learning in Addictions Counseling Courses

Empathy is associated with positive outcomes in addictions counseling. The moral model of addiction and unresolved countertransference issues may hinder counseling students’ development of empathic understanding for clients with substance use disorders. Counselor educators must structure courses in such a way as to help students overcome obstacles to empathy. We provide examples of several experiential activities framed within the context of Kolb’s experiential-learning cycle that are designed to deconstruct obstacles to student empathy development.     

Empathic Skills and Cyberbullying: Relationship of Different Measures of Empathy to Cyberbullying in Comparison to Offline Bullying Among Young Adults

ABSTRACT

Empathy, as the ability to understand and feel the emotions of others, is related to less bullying behavior. However, the link of bullying behavior with self-reports of empathy seems to be stronger than with behavioral measures of empathy (e.g., empathic accuracy). Few studies have analyzed the relationship of affective and cognitive empathy to cyberbullying behavior, especially among young adults. In a quasiexperimental dyadic interaction paradigm with 72 young adults, empathic accuracy was operationalized as the match of other- and self-reported emotions for the target, and emotional congruence as the match of the target's and the perceiver's self-reported emotions. Affective and cognitive empathy, offline bullying behavior, and cyberbullying behavior were measured using self-reports. Empathic accuracy and cognitive empathy were found to be negatively linked. Emotional congruence, self-reported affective and cognitive empathy did not correlate with offline bullying behavior or cyberbullying behavior. Only empathic accuracy was significantly negatively linked to offline bullying behavior. In group tests, higher empathic accuracy (but not emotional congruence) was connected to less offline bullying behavior. In a multiple regression analysis only emotional congruence was a predictor of cyberbullying behavior. Thus, while empathic accuracy might diminish offline bullying behavior, emotional congruence might diminish cyberbullying behavior.     

Exploring the relationship between mindfulness,compassion and unfamiliar face identification

ABSTRACT

Research has related empathy to face recognition. Empathy is proposed as part of compassion, while compassion relates to self-compassion and mindfulness, which may be more effective in face recognition than empathy alone. Experiment 1 investigated the relationship between compassion, self-compassion and empathy, and unfamiliar face recognition memory and matching. Self-compassion, including its facets of mindfulness and common humanity, were related to better recognition, but not matching. Results did not support a relationship between face identification and empathy or compassion. Experiments 2 and 3 further investigated common humanity and mindfulness and found both constructs to relate to face recognition memory. Furthermore, aspects of mindfulness (i.e., act aware and describe) positively related to face recognition. Experiment 3 used an array matching task to further show that matching did not relate to mindfulness or common humanity. The present findings may inform new directions in face recognition research, aiming to practically assist face recognition.     

共情的认知神经研究回顾

共情是指个体对他人情绪和想法的感受及理解,它在人类个体和社会的发展中起到了重要作用。近年来,脑成像技术为研究共情的神经基础提供了有力的技术支持,发现了共情的关键功能脑区。基础与临床的实验证据表明,更好地理解共情的神经机制对于孤独症、反社会人格等精神障碍有重要的意义。该文对相关的研究进行了综述并对未来可能的研究方向提出了展望