Empathy as intersubjectivity: resolving Hume and Smith’s divide

Although empathy is arguably an important factor to consider in moral education, the concept itself has consistently stood on tenuous ground. In this essay, I claim that our adherence to ontological dualism and discrete subjectivity have problematized our comprehension of empathy. I propose that our understanding is limited by our understanding of selfhood. If the self were defined as intersubjective, along the lines of Merleau-Ponty, then empathy’s ambiguities would dissipate. After reconceptualizing empathy in light of intersubjectivity, I call for pedagogical relations that are aligned with developmental research, which provides further support for adhering to an alternative conception of the phenomenon.     

The ‘uncanny’, the sacred and the narcissism of culture: The development of the ego and the progress of civilization1

The report by a member of the Brazilian parliament that the rejection of physical deformity is natural and instinctive, and the Muslim reaction to the publication in the Western press of cartoons considered to be offensive to their religion, serve as an introduction to the examination of conflicts in human relations. The two episodes may be classified as representing the sense of the ‘uncanny’, attributed by Freud to the narcissism that remained from primitive cultures, in which the shadow cast by the body and the mirrored reflection of the latter probably generated the idea of soul‐which would be the narcissistic phenomenon causing the illusion of immortality. The presence of this illusion as a support for the beliefs of present‐day civilized peoples makes clear the inopportune influence of primitive mental states in areas where more developed ones should prevail. The persistence of the omnipotent thinking derived from these states provides the possibility of drawing a parallel between the development of the ego‐evolution from narcissism to object relation‐and the progress of civilization. In this context, the majority of social conflicts can be attributed to the deficient object relation resulting from the strength of primary narcissism, which generates a tendency to reject that which is different and to facilitate the emergence of destructive aggressiveness. The progress of civilization would then occur by means of a development of the ego compatible with object relations that lead to a drastic reduction in destructiveness.     

The Inventory of Children's Individual Differences: development and validation of a short version

As more researchers utilize the Five-factor model (FFM) of personality with children and adolescents, the need for instruments designed specifically for use with children and adolescents increases. In the United States, the 108-item Inventory of Children's Individual Differences (ICID; Halverson et al., 2003), has provided researchers with an age and culture neutral instrument designed specifically to assess the FFM of personality in children and adolescents, ages 2 to 15, using parental, nonparental, or self-reports. This article presents a shorter, 50-item version of the ICID (the ICID-S) that maintains the levels of validity and reliability previously established for the full instrument.     

Through the Lenses of Gender, Race, and Class: Students’ Perceptions of Childless/Childfree Individuals and Couples

Earlier research has documented negative perceptions of childless couples, particularly the voluntarily childfree, among college students. In this project we used hypothetical vignettes to assess variations in students’ (N?=?478) perceptions of childless couples related to the couple’s race, occupations of husband and wife, and assumed reasons for childlessness. Perceptions were strongly influenced by occupational status and gender, but we found few race differences. Neither infertility nor chosen childlessness was rated negatively, but couples were rated more positively if they were perceived as temporarily rather than permanently childless. Our findings suggest that delayed parenthood is regarded as normative and that students have few negative biases regarding infertility or chosen childlessness. Perceptions were strongly conditioned by economic and employment considerations, which reflect current concerns about balancing work and family trajectories.     

Scientific Research and Human Rights: A Response to Kitcher on the Limitations of Inquiry

In his recent work exploring the role of science in democratic societies Kitcher (Science in a democratic society. Prometheus Books, New York, 2011) claims that scientists ought to have a prominent role in setting the agenda for and limits to research. Against the backdrop of the claim that the proper limits of scientific inquiry is John Stuart Mill’s Harm Principle (Kitcher in Science, truth, and democracy. Oxford University Press, New York, 2001), he identifies the limits of inquiry as the point where the outcomes of research could cause harm to already vulnerable populations. Nonetheless, Kitcher argues against explicit limitations on unscrupulous research on the grounds that restrictions would exacerbate underlying social problems. I show that Kitcher’s argument in favor of dissuading inquiry through conventional standards is problematic and falls prey to the same critique he offers in opposition to official bans. I expand the conversation of limiting scientific research by recognizing that the actions that count as ‘science’ are located in the space between ‘thinking’ and ‘doing’. In this space, we often attempt to balance freedom of research, as scientific speech, against the disparate impact citizens might experience in light of such research. I end by exploring if such disparate impact justifies limiting research, within the context of the United States, under Title VII of the Civil Rights Act of 1964 or under international human rights standards more generally.