empathy

For the fictional character, see Empath (comics).

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Empathy (from the Greek εμπάθεια, "to suffer with") is commonly defined as one's ability to recognize, perceive and directly experientially feel the emotion of another. As the states of mind, beliefs, and desires of others are intertwined with their emotions, one with empathy for another may often be able to more effectively divine another's modes of thought and mood. Empathy is often characterized as the ability to "put oneself into another's shoes", or experiencing the outlook or emotions of another being within oneself, a sort of emotional resonance.

Definitions of empathy

• Theodore Lipps: Einfühlung ("feeling into").

• Edith Stein: Empathy… is the experience of foreign consciousness in general

• Heinz Kohut: Empathy is the capacity to think and feel oneself into the inner life of another person.

• C. D. Batson: Other-oriented feelings congruent with the perceived welfare of another person.

• Nancy Eisenberg: An affective response that stems from the apprehension or comprehension of another’s emotional state or condition, and that is similar to what the other person is feeling or would be expected to feel

• Martin Hoffman: An affective response more appropriate to another’s situation than one’s own.

• Roy Schafer: Empathy involves the inner experience of sharing in and comprehending the momentary psychological state of another person.

• D. M. Berger: The capacity to know emotionally what another is experiencing from within the frame of reference of that other person, the capacity to sample the feelings of another or to put oneself in another’s shoes.

• R. R. Greenson: To empathize means to share, to experience the feelings of another person.

• J.J. Castro: To think of another entity is dangerous, not to say deadly. ,

• Wynn Schwartz "We recognize others as empathic when we feel that they have accurately acted on or somehow acknowledged in stated or unstated fashion our values or motivations, our knowledge, and our skills or competence, but especiallly as they appear to recognize the significance of our actions in a manner that we can tolerate their being recognized."

• Carl Rogers: To perceive the internal frame of reference of another with accuracy and with the emotional components and meanings which pertain thereto as if one were the person, but without ever losing the "as if" condition. Thus, it means to sense the hurt or the pleasure of another as he senses it and to perceive the causes thereof as he perceives them, but without ever losing the recognition that it is as if I were hurt or pleased and so forth.

Discussion

While the ability to imagine oneself as another person is a sophisticated imaginative process that only fully develops with time, as later on in life, or with considerable training, or investigation, or imagination, the roots of such ability are probably innate to the empathizer's life, training, or investigation.

Human capacity to recognize the emotions of another is related to one's imitative capacities, and seems to be grounded in one's innate capacity to associate the bodily movements and facial expressions one sees in another with the proprioceptive feelings of one's corresponding movements or expressions. See Organic Basis below.

Humans also seem to make the same immediate connection between the tone of voice, and body language of another and one's inner feeling. Hence, by looking at the facial expressions or bodily movements of another, or by hearing another's tone of voice, one may be able to get an immediate sense of how another seems to feel on the inside. One experiences this as anything in a range, from understanding, to directly experiencing, or to feeling another's emotion (say, sadness or anger), rather than just noting the behavioral symptoms of another's emotion. But clinicians must take care not to over-invest their own emotions at the risk of draining away their own resourcefulness; thus awareness of one's own limitations is prudent in a clinical situation, as in caregiving.

More fully developed empathy requires more than simply recognizing another's emotional state. Since emotions are typically directed towards objects or states of affairs (either real or imaginary), the empathiser first requires some idea of what that object might be.

Next, the empathiser must determine how the emotional feeling will significantly affect the way in which he perceives the other person. The empathizer needs to determine the aspects of the person upon which to focus.

Hence he must not only recognize the person toward which the other is directed, but also then recognize the bodily feeling, and then add these components together. The empathiser needs next to find the way into the loop where perception of the other person generates feeling. That feeling affects the perception of the other person. This process occurs before taking in account the character of the other person as well as their wider non-psychological context (such as being short or being a lawyer).

Another way of looking at this is that empathy involves an acknowledgement in some fashion of the intentions and possibilites of the other and that this recognition is tolerable to the other. Empathy involves an understanding of intentionality.

Simulated empathy

When seeking to communicate with another, it may be helpful to demonstrate empathy with the other, to open-up the channel of communication with the other. In this case two methods of simulating empathy are possible:

a) either simulate the pretend beliefs, desires, character traits and context of the other and see what emotional feelings this leads to;

b) or simulate the emotional feeling directly perceived and then look around for a suitable reason for this to fit. Either way, full empathetic engagement is supposed to help to understand and anticipate the behavior of the other.

Empathy may be painful to oneself: seeing the pain of others, especially as broadcasted by mass media, can cause one temporary or permanent clinical depression; a phenomenon which is sometimes called weltschmerz. Yet, despite potentially painful instances, empathy is essential for humanity. Without a basic emotional understanding of others there is no basis for relationship, a driving force humanity seeks to fulfill, therefore a tension struggle lies in the dilemma to protect oneself from the pain of empathy or seek to relate to other humans despite the potential risk of injury. See #Psychological perspectives below for some cautions with this approach, as well as #Empathy and autism spectrum disorders.

Contrasting empathy to other phenomena

One must be careful not to confuse empathy with either sympathy, emotional contagion or telepathy. Sympathy is the feeling of compassion for another, the wish to see them better or happier, often described as "feeling sorry" for someone. Emotional contagion is when a person (especially a child or a person in a mob) identifies with strong emotions others are showing and becomes subject to the same emotions themselves. Telepathy is a controversial paranormal phenomenon, which differs in that empathy is based not upon the paranormal but upon sophisticated processing of what is seen and heard in the usual way.

Sympathy is, "I'm sorry for your pain."
Emotional Contagion is, "I have lost my self in your pain."
Empathy is, "I feel your pain."
Apathy is, " I ignore your feeling. "
Telepathy is, "I know how you feel because I'm reading your mind."

Psychological perspectives

Some experts (psychologists, psychiatrists, and other scientists) believe that not all humans have an ability to feel empathy or perceive the emotions of others. For instance, Autism and related conditions such as Asperger's syndrome are often (but not always) characterized by an apparent reduced ability to empathize with others. The interaction between empathy and autism spectrum disorders is a complex and ongoing field of research, and is discussed in detail below.

According to Simon Baron-Cohen's ideas, this absence might be related to an absence of theory of mind (i.e., the ability to model another's world view using either a theory-like analogy between oneself and others, or the ability to simulate pretend mental states and then apply the consequences of these simulations to others). Again, not all autistics fit this pattern, and the theory remains controversial.

In contrast, psychopaths are seemingly able to demonstrate the appearance of sensing the emotions of others with such a theory of mind, often demonstrating care and friendship in a convincing manner, and can use this ability to charm or manipulate, but they crucially lack the sympathy or compassion that empathy often leads to. Empathy certainly does not guarantee benevolence. The same ability may underlie schadenfreude (taking pleasure in the pain of another entity) and sadism (being sexually gratified through the infliction of pain or humiliation on another person).

Moreover, some research suggests that people are more able and willing to empathize with those most similar to themselves. In particular, empathy increases with similarities in culture and living conditions. We are also more likely to empathize with those with which we interact more frequently (See Levenson and Reuf 1997 and Hoffman 2000: 62).

Developing skills of empathy is often a central theme in the recovery process for drug addicts.

Even more, people can empathize with animals. As such, empathy is thought to be a driving psychological force behind the animal rights movement (an example of sympathy), whether or not using empathy is justified by any real similarity between the emotional experiences of animals and humans.

Empathy and autism spectrum disorders

A common source of confusion in analyzing the interactions between empathy and ASD is that the apparent lack of empathy may mask at least two other underlying causes:

• Excessive sensitivity or "overwhelm," may be a cause of early learned suppression.
• Failure to demonstrate empathy can arise from inability (or not knowing how) to express empathy to others, as opposed to difficulty feeling it internally [1].

The former of these is cited by Phoebe Caldwell, an author on ASD, who writes:

What is clear is that, while people on the spectrum may not respond easily to external gestures/sounds, they do respond most readily if the initiative they witness is already part of their repertoire. This points to the selective use of incoming information rather than absence of recognition. It would appear that people with autism are actually rather good at recognition and imitation if the action they perceive is one that has meaning and significance for their brains.

As regards the failure of empathetic response, it would appear that at least some people with autism are oversensitive to the feelings of others rather than immune to them, but cannot handle the painful feed-back that this initiates in the body, and have therefore learnt to suppress this facility. ("Letters", London Times, Dec 30 2005)

In this context, a higher level of empathy is sometimes reported by individuals with mild or high functioning Asperger's syndrome, especially to animals and to other deeply held emotions in people - anecdotally this may more often be so with "high-functioning" individuals, or possibly, the strength of negative empathic feelings with people might itself have been a contributing cause of retreat into self.

Empathy in animals

Some students of animal behavior claim that empathy is not restricted to humans as the definition implies. Examples include dolphins saving humans from drowning or from shark attacks, and a multitude of behaviors observed in primates, both in captivity and in the wild. See, for instance, the popular book The Ape and the Sushi Master by Frans de Waal. Rodents have been shown to demonstrate empathy for cagemates (but not strangers) in pain.

Organic basis

Research in recent years has focused on possible brain processes as concomitant with empathy.

Functional imaging has recently been employed to investigate the functional anatomy of empathy: Farrow et al (Neuroreport 2001; 12:2433-2438) found that empathic judgments activated left superior frontal gyrus, orbitofrontal gyrus, precuneus, left anterior middle temporal gyrus and inferior frontal gyrus. Components of this circuit may be dysfunctional in psychopathy (Tunstall N., Fahy T. and McGuire P. in: Guide to Neuroimaging in Psychiatry, Eds. Fu C et al, Martin Dunitz: London 2003). Furthermore, the discovery of mirror neurons in monkeys that fire both when the creature watches another perform an action as well as when they themselves perform it presents a possible neural mechanism for mapping others' feelings onto one's own nervous system.

In Bower (2005) the function of these mirror cells was further investigated. They may be related to awareness of the goal-directedness of actions. These neurons "may be responsible for understanding the intention of action in other people," Kiyoshi Nakahara and Yasushi Miyashita, both of the University of Tokyo School of Medicine said in a note which accompanies the Bower action.

Dapretto et al. (2006) found that, as opposed to normally developing children, high-functioning children with autism showed no mirror neuron activity in the brain's inferior frontal gyrus (pars opercularis) while imitating and observing emotional expressions. The authors suggest this supports the hypothesis that a dysfunctional mirror neuron system may underlie the social deficits observed in autism.

Development of empathy

By the age of 2, children normally begin to display the fundamental behaviors of empathy by having an emotional response that corresponds with another person. Sometimes, toddlers will comfort others or show concern for them as early as 24 months of age. Also during the second year, toddlers will play games of falsehood or "pretend" in an effort to fool others, and this requires that the child know what others believe before he or she can manipulate those beliefs (Feldman, 1997).

Other aspects

In addition to the above use, the term empathy is also used by some people to signify their heightened or higher sensitivity to the emotions and state of others. This, reportedly, can lead to both positive aspects such as a more skilled instinct for what is "behind the scenes" with people, but also to difficulties such as rapid over-stimulation, overwhelm or stress caused by an inability to protect oneself from this so-called 'pick-up'. Such people may for example find crowds stressful simply due to picking up what is often described as "white noise" or multiple emotions as they pass through it, a phenomenon not to be confused with agoraphobia and sometimes informally known as crowd-sickness.

Empathy in this sense is ascribed by such people to various mechanisms. These include simply more sophisticated subconscious processing of sensory cues or stronger emotional feedback than the norm, (i.e. the normal human experience but more so), and therefore fit within present models. Some people, perhaps due to synesthesia, believe it instead to be a direct emotional sense or a feel for others' "energy". The New Age religion has constructed a belief system around anecdotal evidence of persons who claim to be "empaths" in this sense. This aspect of empathy is not clinically recognized, and someone calling themselves an "empath" usually does not intend to imply that they are gifted with any psychic ability.

A recurrent theme of discussion on such websites relates to the impact upon individuals, and therefore also methods (including mental practices, emotional processes and ritual) which anecdotally can help reduce the intensity of empathic reactions to others' feelings to a more bearable level (informally called 'shielding' or emotional detachment).

Fiction

Template:Cleanup The empathic process is exploited to a certain extent in all kinds of fiction, thus we may identify deeply with characters appearing in books, plays or films (see especially Currie 2004).

In some works of science fiction and fantasy, empathy is understood to be a paranormal or psychic ability to sense the emotions of others, as opposed to telepathy, which allows one to perceive thoughts as well. A person who has that ability is also called an "empath" or "telempath" in this context.

Examples of this in television and motion pictures include the character Deanna Troi (and all Betazoids) from Star Trek: The Next Generation, and the demon Lorne of the American television show Angel. Also, as well as a race of magical creatures on Charmed, main characters Prue (temporarily) and Phoebe Halliwell also become empaths. Due to the Charmed universe's effect of emotions on magic, this trait allows Phoebe to 'rebound' a creature's magic against them. In Superman, Lex Luthor's younger sister Lena Thorul is also an empath. One of Teen Titans character Raven's dark powers includes empathy. Also, in the Marvel Universe, the mutant Empath has, as his name suggests, empathic abilities. In the Japanese Pokemon manga Pokemon Special, the characters Yellow, Lance/Wataru, and Giovanni/Sasaki have empathetic powers towards Pokemon creatures. The character of Vincent in Beauty and the Beast is constantly empathically connected with his love, Catherine, and is considered by many fans to have at least a partial empathic sensing of others around him, fading with distance. In the movie Equilibrium, members of the Grammaton Clergy claim to be able to feel someone's feelings, sometimes before the other person is even aware of their own feelings.

In printed fiction, several characters in the book To Ride Pegasus by Anne McCaffrey are telempathic, and are also able to broadcast chosen emotions. The book Do Androids Dream of Electric Sheep? by Philip K. Dick (on which the film Blade Runner was based) directly explores a number of issues surrounding empathy and the emotions, most notably a test which distinguishes humans from androids based on involuntary empathic reactions; but also a religion based on collective experience and empathy for animals, as well as the 'mood organ' (a device which arouses any chosen emotion). Mercedes Lackey, a prominent American fantasy writer, imbues her Heralds of Valdemar with different abilities, including empathy, most notably in the Queen's Own Herald Talia. Octavia Butler's classic science fiction novel Parable of the Sower also features a character who is an empath. In Isobelle Carmody's Obernewtyn Chronicles, some characters have the ability to project their own emotions and to 'feel' the emotions of others around them.

Rose Rosetree describes how an empath learns to explore her empathic talent and to use it more efficiently in her fiction novel The Roar of the Huntids, published by Women's Intuition Worldwide, ISBN 0-9651145-5-4.

See also

telepathy sympathy pity charisma compersion introjection psychology

antisocial personality disorder folk psychology theory of mind emotional intelligence emotional intelligence tests emotional competence intercultural competence

John D. Mayer Marshall Rosenberg Peter Salovey Daniel Goleman machiavellian intelligence replicant (Fiction) compassionate anarchism

External links

• Empathy - according to the Non-Violent Communication wiki
• Dictionary of the History of Ideas: Empathy
• Empathic listening skills How to listen so others will feel heard, or listening first aid (University of California). Download a one hour seminar on empathic listening and attending skills.
• Empathy as a basic brain function (New Scientist, 2004)
• To hear a definition of empathy given by Marshall Rosenberg (Nonviolent communication), through a parallel between empathy and surf.
• The Empathy Symbol Just like the peace symbol, there is now an empathy symbol.
• Exploring the phenomenon of empathy Doctoral Dissertation
• Empathize Empathize promotes the use of cooperative learning in schools as well as the building of schools in Cyprus and Jerusalem for the children of opposing governments.
• The Paradox of Empathy Discussion about whether it is possible to empathize with another.

Bibliography

• B. Bower "Goal-oriented brain cells: neurons may track action as a prelude to empathy" in Science News, April 30, 2005
• Corazza, Eros (2004). "Empathy, Imagination, and Reports". Chapter 7 in Reflecting the Mind - Indexicality and Quasi-Indexicality. Oxford University Press, Oxford.
• Lampert, K.(2005); Traditions of Compassion: From Religious Duty to Social Activism. Palgrave-Macmillan; ISBN 1-4039-8527-8
• Currie, Greg (2004). "Anne Brontë and the uses of imagination". Chapter 9 in Arts and Minds. Oxford University Press, Oxford.
• Feldman, R.S. (1997). Development across the life span. Upper Saddle River, NJ: Prentice Hall.
• Dapretto, M. et al. (2006). Understanding emotions in others: Mirror neuron dysfunction in children with autism spectrum disorders. Nature Neuroscience, 9, 28-30.
• Goldie, Peter (2000). The Emotions, A Philosophical Exploration. Clarendon Press, Oxford.
• Hoffman, M. L. (1978), "Empathy, Its Development and Prosocial Implications", in C. B. Keasey (ed.), Nebraska Symposium on Motivation, 25: 169-218.
• Hoffman, M. L. (2000), Empathy and Moral Development (Cambridge: Cambridge University Press).
• HÃ¥kansson, J., & Montgomery, H. (2003). Empathy as an interpersonal phenomenon. Journal of Social and Personal Relationships, 20(3), 267-284.
• Levenson, R. W. and Reuf, A. M. (1997), "Physiological Aspects of Emotional Knowledge and Rapport", in W. Ickes (ed.), Empathic Accuracy (New York: Guilford), 44-72.
• Rose Rosetree (2001), "Empowered by Empathy". Women's Intuition Worldwide, ISBN 0-9651145-8-9.