EMPATHY AND THE EXTENDED MIND

I draw upon the conceptual resources of the extended mind thesis (EM) to analyze empathy and interpersonal understanding. Against the dominant mentalistic paradigm, I argue that empathy is fundamentally an extended bodily activity and that much of our social understanding happens outside of the head. First, I look at how the two dominant models of interpersonal understanding, theory theory and simulation theory, portray the cognitive link between folk psychology and empathy. Next, I challenge their internalist orthodoxy and offer an alternative "extended" characterization of empathy. In support of this characterization, I analyze some narratives of individuals with Moebius syndrome, a kind of expressive deficit resulting from bilateral facial paralysis. I conclude by discussing how a Zen Buddhist ethics of responsiveness is helpful for articulating the practical significance of an extended, body-based account of empathy.     

Does empathy predict adolescents' bullying and defending behavior?

Through structural equation modeling, this study tested a path of relations in which different levels of empathic responsiveness were posited to be differently associated to bullying and defending behavior. Three hundred and eighteen Italian adolescents (142 girls and 176 boys; mean age = 13.2 years) completed the Davis's Interpersonal Reactivity Index [Davis, 1983] for empathy and the Participant role scales [Salmivalli et al., 1996] for bullying and defending behavior. The results revealed that the model fitted the data adequately, but only in the case of boys. As hypothesized, low levels of empathic responsiveness were associated to students' involvement in bullying others. In contrast, empathy was positively associated with actively helping victimized schoolmates. However, the estimates algorithm did not reach convergence with girls' data. The current findings confirm and extend the literature on the relation between empathy, prosociality and aggressive behavior. Educational implications are also discussed.     

The predicting brain: Unconscious repetition, conscious reflection and therapeutic change

Neuroscience indicates that 'repetition' is fundamental to brain function. The brain non-consciously predicts what is most likely to happen and sets in motion perceptions, emotions, behaviors and interpersonal responses best adapted to what is expected-before events occur. Predictions enable individuals to be ready 'ahead of time' so reactions occur rapidly and smoothly when events occur. The brain uses past learning as the guide for what to expect in the future. Because of prediction, present experience and responses are shaped by the past. Predictions from early life can be deeply encoded and enduring. Predictions based on the past allow for more efficient brain function in the present, but can lead to mistakes. When what is predicted does not occur, consciousness can be engaged to monitor and correct the situation. But if a perception or emotion seems reasonable for the situation, a person might not notice an error, and a maladaptive 'repetition' may remain unchanged. The author discusses how predictions contribute to psychological defenses and transference repetition, and how conscious self-reflection facilitates therapeutic change. The neuroscience of prediction indicates why, in certain cases, active engagement by the analyst may be necessary. The author makes the argument for use of a 'neuroscience interpretation'.     

What Is It Like To Be in the Minority? Ethnic and Gender Diversity in the Genetic Counseling Profession

Increasingly, the genetic counseling profession is recognizing the need for greater ethnic and gender diversity. Recruitment and retention efforts may be enhanced by better understanding of the experience of individuals considered to be underrepresented in the profession. In this qualitative study, 8 genetic counseling students and 7 practicing genetic counselors who were ethnic minority and/or male participated in semi-structured telephone interviews regarding how they were introduced to the field, perceived career supports and barriers, their experiences within training programs and the field, and suggestions for increasing diversity. Introduction to the field tended to be late and accidental. There were several career supports (e.g., field combines science and helping others) and barriers (e.g., lack of information about the field). Participant experiences, although primarily positive, included instances of passive, unintentional discrimination; and there were internal and external pressures to be diversity experts and positive representatives of their group. Participants reported positively impacting colleagues’ cultural competency and offering a different presence within clinical settings. Suggestions for increasing diversity and research recommendations are given.     

Self-Reliance and Empathy: The Enemies of Poverty—and of the Poor

Starting with a brief review of why all post-industrial societies tend to be inegalitarian, this paper develops two main themes: (1) how the idea that people are individually responsible for their own fates reduces poverty but impedes redistribution, and (2) how both the loose ties of individuals to their societies and the selective nature of their empathy and pity for others reduces compassion for the poor, making redistribution unlikely. The first theme is elaborated through psychological research on dispositional versus circumstantial attributions, showing their effects on the widely shared belief in a just world and more generally on the prevailing theory of the justice of deserts. The attribution-affect-action model is used to show how dispositional attributes evoke either anger or pity for victims and, if anger, then unwillingness to help. The development of the second theme shows how people divorce their own fates from those of their nations, how the basic tendency to favor the familiar and similar limits support for redistribution, how converting concern regarding deprivations of the self to concern for (fraternal) deprivation of people like the self excludes those who most need help, how envy fails to lead to redistribution, and finally, how people's ideas of the privileged and the disadvantaged reflect market values and often mark the poor and the different as overprivileged.     

孤独症儿童的情绪共情能力及情绪表情注意方式

研究探讨了孤独症儿童的情绪共情能力及情绪表情注意方式的特点。各选取15名孤独症儿童以及作为对照组的智力障碍儿童和普通儿童各15名, 完成情绪共情实验, 同时使用生物反馈仪记录自主生理反应, 眼动仪记录眼动轨迹。结果发现孤独症儿童对情绪表情的自动模仿及感知能力显著低于智力障碍儿童与普通儿童; 对面孔的总注视时间、总注视点数均显著少于智力障碍儿童、普通儿童; 对眼部、嘴部的注视时间比及注视点数比均显著低于普通儿童; 对高兴和悲伤表情的注意较多而对恐惧则较少。这提示孤独症儿童的情绪共情能力不足、对情绪表情的注意方式异常。     

共情与亲社会行为关系的元分析

本研究采用元分析的方法探讨共情与亲社会行为之间的关系以及影响二者关系的调节因素。通过文献检索, 共获得76项研究和77个独立效应量, 包含了20352名被试。异质性检验表明, 选择随机效应模型比较合适; 漏斗图和Egger’s检验结果显示, 本元分析不存在发表偏差; 主效应检验发现, 共情与亲社会行为呈显著正相关(r = 0.38, p < 0.001); 调节效应检验表明, 二者关系受被试年龄和共情测量工具类型的调节, 但不受文化背景的影响。     

感同身受的社会痛苦：来自神经影像学的证据

社会痛苦是指个体感觉到被渴望的社会关系排斥或者被重要他人和群体贬损时表现出的一种特定的负性情绪反应。对于社会痛苦的神经生理机制的探讨已成为当前研究的重点, 研究者主要从个体经历社会排斥、目睹他人被社会排斥(共情)时的神经活动来解释社会痛苦的神经生理机制。社会痛苦受到依恋、自尊等因素的影响。未来可从探讨社会痛苦在不同年龄阶段的神经机制和探索社会痛苦与人格障碍之间的关系两个方面展开进一步的探究。     

First personal modes of presentation and the structure of empathy

Abstract

I argue that we can understand the de se by employing the subjective mode of presentation or, if one’s ontology permits it, by defending an abundant ontology of perspectival personal properties or facts. I do this in the context of a discussion of Cappelen and Dever’s recent criticisms of the de se. Then, I discuss the distinctive role of the first personal perspective in discussions about empathy, rational deference, and self-understanding, and develop a way to frame the problem of lacking prospective access to your future self as a problem with your capacity to imaginatively empathize with your (possible) future selves.     

Conceptualising and testing the Narnian Character Virtue Scales: a study among 12- to 13-year-old students

ABSTRACT

This paper sets out to examine and to operationalise 12 key character virtues identified within C. S. Lewis’ Narnian texts: courage, curiosity, forgiveness, fortitude, gratitude, hard work, humility, integrity, justice, love, self-control, and wisdom. A pilot study among 56 year eight students (12–13 years of age) generated nine five-item instruments displaying adequate internal consistency reliability, and suggested ways in which the other three measures (curiosity, integrity, and love) could be enhanced in future work. Construct validity was explored by examining the correlations between these 12 character virtues and sex, self-concept, and empathy, and by locating these 12 character virtues within the three-dimensional psychological space proposed by Eysenck’s model of personality.