Despite its long history of investigating sociality, phenomenology has, to date, said little about online sociality. The phenomenological tradition typically claims that empathy is the fundamental way in which we experience others and their experiences. While empathy is discussed almost exclusively in the context of face-to-face interaction, I claim that we can empathetically perceive others and their experiences in certain online situations. Drawing upon the phenomenological distinction between the physical, objective body and the expressive, lived body, I: (i) highlight that (...) empathy involves perceiving the other’s expressive, lived body, (ii) show that the lived body is not tied to the physical body and that empathy can take place outside of face-to-face interactions, and (iii) argue that the lived body can enter online space and is empathetically available to others there. I explore two ways in which the other’s lived body enters online space and can be empathetically perceived: first, in cases where our face-to-face encounter is technologically-mediated over video link and, second, by showing how the other’s texts, as speech, can form part of the other’s lived body. Investigating empathy online not only furthers our understanding of online encounters but also leads to a refined conception of empathy more generally. (shrink)

During the Covid-19 pandemic we increasingly turned to technology to stay in touch with our family, friends, and colleagues. Even as lockdowns and restrictions ease many are encouraging us to embrace the replacement of face-to-face encounters with technologically mediated ones. Yet, as philosophers of technology have highlighted, technology can transform the situations we find ourselves in. Drawing insights from the phenomenology of sociality, we consider how digitally-enabled forms of communication and sociality impact our experience of one another. In particular, we (...) draw attention to the way in which our embodied experience of one another is altered when we meet in digital spaces, taking as our focus the themes of perceptual access, intercorporeality, shared space, transitional spaces, and self-presentation. In light of the way in which technological mediation alters various dimensions of our social encounters, we argue that digital encounters constitute their own forms of sociality requiring their own phenomenological analysis. We conclude our paper by raising some broader concerns about the very framework of thinking about digitally and non-digitally mediated social encounters simply in terms of replacement. (shrink)

My initial scope will be limited: starting from a neurobiological standpoint, I will analyse how actions are possibly represented and understood. The main aim of my arguments will be to show that, far from being exclusively dependent upon mentalistic/linguistic abilities, the capacity for understanding others as intentional agents is deeply grounded in the relational nature of action. Action is relational, and the relation holds both between the agent and the object target of the action , as between the agent of (...) the action and his/her observer . Agency constitutes a key issue for the understanding of intersubjectivity and for explaining how individuals can interpret their social world. This account of intersubjectivity, founded on the empirical findings of neuroscientific investigation, will be discussed and put in relation with a classical tenet of phenomenology: empathy. I will provide an 'enlarged' account of empathy that will be defined by means of a new conceptual tool: the shared manifold of intersubjectivity. (shrink)

The internet provides us with a multitude of ways of interacting with one another. In discussions about how technological innovations impact and shape our interpersonal interactions, there is a tendency to assume that encountering people online is essentially different to encountering people offline. Yet, individuals report feeling a sense of togetherness with one another online that echoes offline descriptions. I consider how we can understand people’s experiences of being together with others online, at least in certain instances, as arising out (...) of their feeling together as a we. Using Walther’s phenomenological framework of communality, I explore whether the following might take place online: habitual communal experiences and actual we-experiences. While neither of these sketches amount to a full account of how we find ourselves with others online, I suggest that they reveal how insights from the phenomenology of sociality can be used to deepen our understanding of online communality. What is more, I suggest that the strength of this approach is that in some cases it allows us to circumvent tricky questions about embodiment online and, in others, prompts us to ask to what extent a fully-embodied interaction is really required for we-experiences. (shrink)

One of the central questions within contemporary debates about collective intentionality concerns the notion and status of the we. The question, however, is by no means new. At the beginning of the last century, it was already intensively discussed in phenomenology. Whereas Heidegger argued that a focus on empathy is detrimental to a proper understanding of the we, and that the latter is more fundamental than any dyadic interaction, other phenomenologists, such as Stein, Walther and Husserl, insisted on the importance (...) of empathy for proper we-experiences. In this paper, I will present some of the key moves in this debate and then discuss and assess Husserl’s specific proposal, according to which reciprocal empathy, second-person engagement and self-alienation are all important presuppositions for group-identification and we-identity. (shrink)

Simulationists have recently started to employ the term "empathy" when characterizing our most basic understanding of other minds. I agree that empathy is crucial, but I think it is being misconstrued by the simulationists. Using some ideas to be found in Scheler's classical discussion of empathy, I will argue for a different understanding of the notion. More specifically, I will argue that there are basic levels of interpersonal understanding - in particular the understanding of emotional expressions - that are not (...) explicable in terms of simulation-plus-projection routines. (shrink)

The article starts by arguing that seeing the firm as a mere nexus of contracts or as an abstract entity where different stakeholder interests concur is insufficient for a “humanistic business ethos”, which entails a complete view of the human being. It seems more appropriate to understand the firm as a human community, a concept which can be found in several sources, including managerial literature, business ethics scholars, and Catholic Social Teaching. In addition, there are also philosophical grounds that support (...) the idea of business as a human community. Extending this concept, and drawing from some Phenomenological-Personalist philosophers, we propose that the firm should be seen as a particular “community of persons” oriented to providing goods and services efficiently and profitably. Being a “community of persons” emphasizes both individuals and the whole, and makes explicit the uniqueness, conscience, free will, dignity, and openness to human flourishing. This requires appropriate communication about and participation in matters which affect people’s life, and makes it essential to cooperate for the common good of the business firm and the society. (shrink)

The contemporary debate on collective intentionality in analytic philosophy has lasted several decades, but questions concerning the nature of ‘we’ and the relation between the individual and the community are obviously far older. We can find a particularly rich discussion in early phenomenology. Indeed, while starting out with an interest in the individual mind, phenomenologists began their exploration of dyadic forms of interpersonal relations shortly before the start of World War I and were already deeply engaged in extensive analyses of (...) collective forms of intentionality a few years later. A distinctive feature of the phenomenological contribution was its exploration of the relation between the first- and second-person singular and the first-person plural perspectives. How are I, you, and we intertwined? The aim of this paper is to present some core insights from this early debate. (shrink)

Moral perceptualism is the theory that perception and perceptual experience is attuned to moral features in our environment. This idea has received renewed attention in the last 15–20 years, for its potential to do theoretical work in moral epistemology and moral psychology. In this paper, I review the main motivations and arguments for moral perceptualism, the variety of theories that go under the heading of “moral perception,” and the three biggest challenges to moral perception. https://youtu.be/9cc_1zykq80.

The discipline of knowledge translation (KT) emerged as a way of systematically understanding and addressing the challenges of applying health and medical research in practice. In light of ongoing and emerging critique of KT from the medical humanities and social sciences disciplines, KT researchers have become increasingly aware of the complexity of the translational process, particularly the significance of culture, tradition and values in how scientific evidence is understood and received, and thus increasingly receptive to pluralistic notions of knowledge. Hence, (...) there is now an emerging view of KT as a highly complex, dynamic, and integrated sociological phenomenon, which neither assumes nor creates knowledge hierarchies and neither prescribes nor privileges scientific evidence. Such a view, however, does not guarantee that scientific evidence will be applied in practice and thus poses a significant dilemma for KT regarding its status as a scientific and practice-oriented discipline, particularly within the current sociopolitical climate. Therefore, in response to the ongoing and emerging critique of KT, we argue that KT must provide scope for relevant scientific evidence to occupy an appropriate position of epistemic primacy in public discourse. Such a view is not intended to uphold the privileged status of science nor affirm the “scientific logos” per se. It is proffered as a counterbalance to powerful social, cultural, political and market forces that are able to challenge scientific evidence and promote disinformation to the detriment of democratic outcomes and the public good. (shrink)

The phrase ‘person‐centred care’ (PCC) reminds us that the fundamental philosophical goal of caring for people is to uphold or promote their personhood. However, such an idea has translated into promoting individualist notions of autonomy, empowerment and personal responsibility in the context of consumerism and neoliberalism, which is problematic both conceptually and practically. From a conceptual standpoint, it ignores the fact that humans are social, historical and biographical beings, and instead assumes an essentialist or idealized concept of personhood in which (...) a person is viewed as an individual static object. From a practical standpoint, the application of such a concept of personhood can lead to neglect of a person's fundamental care needs and exacerbate the problems of social inequity, in particular for older people and people with dementia. Therefore, we argue that our understanding of PCC must instead be based on a dynamic concept of personhood that integrates the relevant social, relational, temporal and biographical dimensions. We propose that the correct concept of personhood in PCC is one in which persons are understood as socially embedded, relational and temporally extended subjects rather than merely individual, autonomous, asocial and atemporal objects. We then present a reconceptualization of the fundamental philosophical goal of PCC as promoting selfhood rather than personhood. Such a reconceptualization avoids the problems that beset the concept of personhood and its application in PCC, while also providing a philosophical foundation for the growing body of empirical literature that emphasizes the psychosocial, relational, subjective and biographical dimensions of PCC. (shrink)

We argue that contemporary conceptualizations of “persons” have failed to achieve the moral goals of “person-centred care” (PCC, a model of dementia care developed by Tom Kitwood) and that they are detrimental to those receiving care, their families, and practitioners of care. We draw a distinction between personhood and selfhood, pointing out that continuity or maintenance of the latter is what is really at stake in dementia care. We then demonstrate how our conceptualization, which is one that privileges the lived (...) experiences of people with dementia, and understands selfhood as formed relationally in connection with carers and the care environment, best captures Kitwood’s original idea. This conceptualization is also flexible enough to be applicable to the practice of caring for people at different stages of their dementia. Application of this conceptualization into PCC will best promote the well-being of people with dementia, while also encouraging respect and dignity in the care environment. (shrink)

Husserl’s philosophy, by the usual account, evolved through three stages: 1. development of an anti-psychologistic, objective foundation of logic and mathematics, rooted in Brentanian descriptive psychology; 2. development of a new discipline of "phenomenology" founded on a metaphysical position dubbed "transcendental idealism"; transformation of phenomenology from a form of methodological solipsism into a phenomenology of intersubjectivity and ultimately (in his Crisis of 1936) into an ontology of the life-world, embracing the social worlds of culture and history. We show that this (...) story of three revolutions can provide at best a preliminary orientation, and that Husserl was constantly expanding and revising his philosophical system, integrating views in phenomenology, ontology, epistemology and logic with views on the nature and tasks of philosophy and science as well as on the nature of culture and the world in ways that reveal more common elements than violent shifts of direction. We argue further that Husserl is a seminal figure in the evolution from traditional philosophy to the characteristic philosophical concerns of the late twentieth century: concerns with representation and intentionality and with problems at the borderlines of the philosophy of mind, ontology, and cognitive science. (shrink)

What does it mean for an actor to empathize with the character she is playing? We review different theories of empathy and of acting. We then consider the notion of “twofoldness”, which has been used to characterize the observer or audience perspective on the relation between actor and character. This same kind of twofoldness or double attunement applies from the perspective of the actor herself who must, at certain points of preparation, distinguish between the character portrayed and her own portrayal (...) effected in her craft. We argue that this concept helps us to understand how the actor can empathize with her character. For the actor who must study and rehearse her character, empathy may begin with higher-order processes that provide a contextualized understanding of the character. This understanding eventually integrates with more basic empathic processes in her actual performance. (shrink)

Emotion Review, Volume 14, Issue 3, Page 167-181, July 2022. A growing cadre of influential scholars has converged on a circumscribed definition of empathy as restricted only to feeling the same emotion that one perceives another is feeling. We argue that this restrictive isomorphic matching definition is deeply problematic because it deviates dramatically from traditional conceptualizations of empathy and unmoors the construct from generations of scientific research and clinical practice; insistence on an isomorphic form undercuts much of the functional value (...) of empathy from multiple perspectives of analysis; and combining the opposing concepts of isomorphic matching and self-other awareness implicitly requires motivational content, causing the RIM definition to implicitly require the kind of non-matching emotional content that it explicitly seeks to exclude. (shrink)

The mechanism by which humans perceive others differs greatly from how humans perceive inanimate objects. Unlike inanimate objects, humans have the distinct property of being “like me” in the eyes of the observer. This allows us to use the same systems that process knowledge about self-performed actions, self-conceived thoughts, and self-experienced emotions to understand actions, thoughts, and emotions in others. The authors propose that internal simulation mechanisms, such as the mirror neuron system, are necessary for normal development of recognition, imitation, (...) theory of mind, empathy, and language. Additionally, the authors suggest that dysfunctional simulation mechanisms may underlie the social and communicative deficits seen in individuals with autism spectrum disorders. (shrink)

Husserl introduces a phenomenological concept called “motivation” early in the First Investigation of his magnum opus, the Logical Investigations. The importance of this concept has been overlooked since Husserl passes over it rather quickly on his way to an analysis of the meaningful nature of expression. I argue, however, that motivation is essential to Husserl’s overall project, even if it is not essen- tial for defining expression in the First Investigation. For Husserl, motivation is a relation between mental acts whereby (...) the content of one act make some fur- ther meaningful content probable. I explicate the nature of this relation in terms of “evidentiary weight” and differentiate it from Husserl’s notion of Evidenz, often translated as “self-evidence”. I elucidate the importance of motivation in Husserl’s overall phenomenological project by focusing on his analyses of thing-perception and empathy. Through these examples, we can better understand the continuity between the Logical Investigations and Husserl’s later work. (shrink)

Can a person privileged in some respect understand what it is like to be disprivileged in that respect? Some say yes; some say no. I argue that both positions are correct, because ‘understand what it is like to be disprivileged’ is ambiguous. Sometimes, it means grasp of the character of particular experiences of disprivileged people. Privileged people can achieve this. Sometimes, it means grasp of the general character shared by experiences of disprivileged people. Privileged people cannot achieve this. However, there (...) is a general kind of understanding that they can achieve: understanding of why individual experiences have their character, in relation to privilege and disprivilege. This understanding is a skill, not knowledge. It is difficult and discomforting for the privileged to acquire and is easily conflated with knowledge of general experiential character. Distinguishing and characterizing these kinds of understanding clarifies whether, and how, the privileged might understand what it is like to be disprivileged. (shrink)

Empathy has become a common point of debate in moral psychology. Recent developments in psychiatry, neurosciences and social psychology have led to the revival of sentimentalism, and the ‘empathy thesis’ has suggested that affective empathy, in particular, is a necessary criterion of moral agency. The case of psychopaths – individuals incapable of affective empathy and moral agency, yet capable of rationality – has been utilised in support of this case. Critics, however, have been vocal. They have asserted that the case (...) of autism proves the empathy thesis wrong; that psychopathy centres on rational rather than empathic limitations; that empathy is not relevant to many common normative behaviours; and that rationality is required when empathy fails. The present paper analyses these four criticisms. It will be claimed that they each face severe difficulties, and that moral agency ought to be approached via a multi-tier model, with affective empathy as a baseline. (shrink)

The notion of empathy has been explicated in different ways in the current debate on how to understand others. Whereas defenders of simulation-based approaches claim that empathy involves some kind of isomorphism between the empathizer’s and the target’s mental state, defenders of the phenomenological account vehemently deny this and claim that empathy allows us to directly perceive someone else’s mental states. Although these views are typically presented as being opposed, I argue that at least one version of a simulation-based approach—the (...) account given by de Vignemont and Jacob—is compatible with the direct-perception view. My argument has two parts: My first step is to show that the conflict between these accounts is not—as it seems at first glance—a disagreement on the mechanism by which empathy comes about. Rather, it is due to the fact that their proponents attribute two very different roles to empathy in understanding others. My second step is to introduce Stein’s account of empathy. By not restricting empathy to either one of these two roles, her process model of empathy helps to see how the divergent intuitions that have been brought forward in the current debate could be integrated. (shrink)

The aim of this paper is to clarify the notion of shared emotion. After contextualizing this notion within the broader research landscape on collective affective intentionality, I suggest that we reserve the term shared emotion to an affective experience that is phenomenologically and functionally ours: we experience it together as our emotion, and it is also constitutively not mine and yours, but ours. I focus on the three approaches that have dominated the philosophical discussion on shared emotions: cognitivist accounts, concern-based (...) accounts, and phenomenological fusion accounts. After identifying strengths and weaknesses of these approaches and summarizing the elements that a multifaceted theory of shared emotions requires, I turn to the work of the early phenomenologist Edith Stein to further advance an approach to shared emotions that combines the main strengths of Helm and Salmela’s concern-based accounts and Schmid’s phenomenological fusion account. According to this proposal, the sharedness of a shared emotion cannot be located in one element, but rather consists in a complex of interrelated features. (shrink)

This paper seeks to illuminate the nature of empathy by reflecting upon the phenomenology of depression. I propose that depression involves alteration of an aspect of experience that is seldom reflected upon or discussed, thus making it hard to understand. This alteration involves impairment or loss of a capacity for interpersonal relatedness that mutual empathy depends upon. The sufferer thus feels cut off from other people, and may remark on their indifference, hostility or inability to understand. Drawing upon the example (...) of depression, I argue that empathy is not principally a matter of ‘simulating’ another person’s experience. It is better conceived of as a perception-like exploration of others’ experiences that develops progressively through certain styles of interpersonal interaction. (shrink)

There is a conspicuous tendency of humans to experience empathy and sympathy preferentially towards members of their own group, whereas empathetic feelings towards outgroup members or strangers are often reduced or even missing. This may culminate in a “dissociation of empathy”: a historical example are the cases of Nazi perpetrators who behaved as compassionate family men on the one hand, yet committed crimes of utter cruelty against Jews on the other. The paper aims at explaining such phenomena and at determining (...) the limits of empathy. To this purpose, it first distinguishes between two levels of empathy, namely primary or intercorporeal and extended or higher-level empathy. It then investigates the mutual interconnection of empathy and recognition, which may be regarded as a principle of extending empathy to others regardless of whether they belong to one’s own group or not. However, this principle is in conflict with ingroup conformism and outgroup biases that hamper the universal extension of empathy. Thus, a denial of recognition and exclusion of others from one’s ingroup usually results in a withdrawal or lack of extended empathy which then influences primary empathy as well. On this basis, and using the historical example of mass executions during the Holocaust, the paper investigates the mechanisms of exclusion which may lead to a withdrawal of recognition and finally to a dissociation of empathy. (shrink)

Within the phenomenological tradition, one frequently finds the bold claim that interpersonal understanding is rooted in a sui generis form of intentional experience, most commonly labeled empathy (Einfühlung). The following paper explores this claim, emphasizing its distinctive character, and examining the phenomenological considerations offered in its defense by two of its main proponents, Edmund Husserl and Edith Stein. After offering in section 2 some preliminary indications of how empathy should be understood, I then turn to some characterizations of its distinctive (...) structure, considering, in section 3, the Husserlian claim that certain forms of empathy are perceptual in nature, and in section 4, Stein’s insistence that empathetic experience frequently involves explicating the other’s own intentional experiences. Section 5 concludes by assessing the extent to which their analyses lead support to a conception of empathy as an intuitive experience of other minds. (shrink)

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. (shrink)

My aim in this paper is to make use of Edith Stein’s phenomenological analyses of empathy, emotion, and personhood to clarify and critically assess the recent suggestion by Axel Honneth that a basic form of recognition is affective in nature. I will begin by considering Honneth’s own presentation of this claim in his discussion of the role of affect in recognitive gestures, as well as in his notion of ‘elementary recognition,’ arguing that while his account contains much of value it (...) also generates problems. On the basis of this analysis, I will try to show that Stein’s account of empathy demarcates an elementary form of recognition in a less problematic fashion than does Honneth’s own treatment of this issue. I will then spell out the consequences of this move for the emotional recognition thesis, arguing that Stein’s treatment lends it further credence, before ending with some remarks on the connection between recognition and emotional personality. (shrink)

Online therapy sessions and other forms of digital mental health services (DMH) have seen a sharp spike in new users since the start of the COVID-19 pandemic. Having little access to their social networks and support systems, people have had to turn to digital tools and spaces to cope with their experiences of anxiety and loss. With no clear end to the pandemic in sight, many of us are likely to remain reliant upon DMH for the foreseeable future. As such, (...) it is important to articulate some of the specific ways in which the pandemic is affecting our self and world-relation, such that we can identify how DMH services are best able to accommodate some of the newly emerging needs of their users. In this paper I will identify a specific type of loss brought about by the COVID-19 pandemic and present it as an important concept for DMH. I refer to this loss as loss of perceptual world-familiarity. Loss of perceptual world-familiarity entails a breakdown in the ongoing effortless responsiveness to our perceptual environment that characterizes much of our everyday lives. To cash this out I will turn to insights from the phenomenological tradition. Initially, my project is descriptive. I aim to bring out how loss of perceptual world-familiarity is a distinctive form of loss that is deeply pervasive yet easily overlooked-hence the relevance of explicating it for DMH purposes. But I will also venture into the space of the normative, offering some reasons for seeing perceptual world-familiarity as a component of well-being. I conclude the paper with a discussion of how loss of perceptual world-familiarity affects the therapeutic setting now that most if not all therapeutic interactions have transitioned to online spaces and I explore the potential to augment these spaces with social interaction technologies. Throughout, my discussion aims to do justice to the reality that perceptual world-familiarity is not an evenly distributed phenomenon, that factors like disability, gender and race affect its robustness, and that this ought to be reckoned with when seeking to incorporate the phenomenon into or mitigate it through DMH services. (shrink)

In recent years, there has been a great deal of controversy in the philosophy of mind, developmental psychology and cognitive neuroscience both about how to conceptualize empathy and about the connections between empathy and interpersonal understanding. Ideally, we would first establish a consensus about how to conceptualize empathy, and then analyze the potential contribution of empathy to interpersonal understanding. However, it is not at all clear that such a consensus will soon be forthcoming, given that different people have fundamentally conflicting (...) intuitions about the concept of empathy. Thus, instead of trying to resolve this controversy, I will try to show that a fair amount of consensus is within reach about how empathy can be a source of interpersonal understanding even in the absence of a consensus about how to conceptualize empathy. As we shall see, the main controversy concerns a few phenomena that some researchers view as necessary conditions of empathy, but which others view either as merely characteristic features or as consequences of empathy. My strategy will be to try to show how empathy can generate interpersonal understanding by virtue of these phenomena—regardless of whether one chooses to conceptualize them as necessary conditions of empathy. (shrink)

Social death, central to the evil of genocide, distinguishes genocide from other mass murders. Loss of social vitality is loss of identity and thereby of meaning for one's existence. Seeing social death at the center of genocide takes our focus off body counts and loss of individual talents, directing us instead to mourn losses of relationships that create community and give meaning to the development of talents.

This paper presents an account of empathy as the form of experience directed at embodied unities of expressive movement. After outlining the key differences between simulation theory and the phenomenological approach to empathy, the paper argues that while the phenomenological approach is closer to respecting a necessary constitutional asymmetry between first-personal and second-personal senses of embodiment, it still presupposes a general concept of embodiment that ends up being problematic. A different account is proposed that is neutral on the explanatory role (...) of the first-person sense of embodiment, which leads to an emphasis on the transformative nature of empathy and a broadening of the scope of possible targets of empathic awareness. (shrink)

This is an introduction to a Filipino virtue ethics which is a relationship-oriented virtue ethics. The concepts to be discussed are the result of the unique history of the Philippines, namely a Southeast Asian tribal and animist tradition mixed with a Spanish Catholic tradition for over 300 years. Filipino virtue ethics is based on two foundational concepts in Filipino culture. The first is loób, which can easily be misunderstood when literally translated into English as ‘inside’ but which is better translated (...) as ‘relational will’, and the second is kapwa, which is literally translated as ‘other person’ but is better understood as ‘together with the person’. These serve as pillars for a special collection of virtues which are not individualistic virtues in the same way as most of the cardinal virtues of the Western tradition but are all directed towards the preservation and st.. (shrink)

This article clarifies the nature of meta-emotions, and it surveys the prospects of applying a version of the perceptualist model of emotions to them. It first considers central aspects of their intentionality and phenomenal character. It then applies the perceptualist model to meta-emotions, addressing issues of evaluative content and the normative dimension of meta-emotional experience. Finally, in considering challenges and objections, it assesses the perceptualist model, concluding that its application to meta-emotions is an attractive extension of the theory, insofar as (...) it captures some distinctive features of meta-emotions—specifically their normative dimension—while locating them within the domain of occurrent affective experiences. (shrink)

Over the last decade, empirical research on compassion has burgeoned in the biomedical, clinical, translational, and foundational sciences. Increasingly sophisticated understandings and measures of compassion continue to emerge from the abundance of multi- and cross-disciplinary studies. Naturally, the diversity of research methods and theoretical frameworks employed presents a significant challenge to consensus and synthesis of this knowledge. To bring the empirical findings of separate and sometimes siloed disciplines into conversation with one another requires an examination of their disparate assumptions about (...) what compassion is and how it can be known. Here, we present an integrated theoretical review of methodologies used in the empirical study of compassion. Our goal is to highlight the distinguishing features of each of these ways of knowing compassion, as well as the strengths and limitations of applying them to specific research questions. We hope this will provide useful tools for selecting methods that are tailored to explicit objectives (methods matching), taking advantage of methodological complementarity across disciplines (methods-mixing), and incorporating the empirical study of compassion into fields in which it may be missing. (shrink)

Illuminated by the writings of Edith Stein, this paper presents a model of empathy as a very particular intersubjective understanding. This is commonly a view absent from psychology literature. For Stein, empathy is the experience of experientially and directly knowing another person’s experience, as it unfolds in the present, together with the awareness of the ‘otherness’ of that experience. It can be conceptually distinguished, in terms of process and experience, from current models that propose that empathic understandings are ‘intellectual’ experiences (...) or sympathetic experiences. As such, she provides an additional or alternative aspect to understanding other people’s experiences. Our paper provides a summary of Stein’s key analytic claims about three key facets of empathy. Her views are discussed in the light of debates relevant for contemporary psychology and social cognition. (shrink)

Unlike human beings, landscapes, cities and buildings cannot feel anything in the literal sense. They do not have nervous systems. Nevertheless, we attribute “Stimmungen” such as peacefulness and melancholy to them. On what basis? With what right? And why does it matter anyway? This paper attempts an answer to this bunch of questions. The first section clarifies the concept of “Stimmung,” by distinguishing its three major meanings, namely harmony, mood and atmosphere. Section two discusses various models of how “Stimmung” is (...) infused into our natural and artificial environment. Section three lists several ways of how we experience atmosphere, preparing the ground for the specifically aesthetic claim in section four: how, when we experience atmosphere aesthetically, we respond to it by resonating or feeling at home. (shrink)

This paper explores the ontological bases for ethical behaviour between human animals and non-human animals drawing on phenomenology and Buddhist philosophy. Alongside Singer and utilitarianism, I argue that ethical behaviour regarding animals is most effectively justified and motivated by considerations of sentience. Nonetheless, utilitarianism misses crucial aspects of sentience. Buddhist ethics is from the beginning focused on all sentient beings, not solely humans. This inclusivity, and refined interrogations of suffering, means it can furnish more nuanced understandings of sentience. For phenomenology, (...) sentience includes the capacities for self-awareness and, I will argue, a plural self-awareness; the ‘I’ belongs to a ‘we’, and the ‘we’ is constitutive of the ‘I’. This ‘primordial we’ provides the basis for rethinking the moral relations between human animals and non-human animals. I contend finally we thus have an ontological basis in ‘interanimality’ to explain why we most often do and should care about all sentient beings. (shrink)

This article offers a critique and reformulation of the concept of empathy as it is currently used in the context of medicine and medical care. My argument is three pronged. First, that the instrumentalised notion of empathy that has been common within medicine erases the term’s rich epistemological history as a special form of understanding, even a vehicle of social inquiry, and has instead substituted an account unsustainably structured according to the polarisations of modernity. I suggest that understanding empathy by (...) examining its origins within the phenomenological tradition, as a mode of intersubjective understanding, offers a different and profitable approach. Secondly, I argue that the appropriation of empathy in medicine means that, ironically, empathy can function as a technique of pastoral power, in which virtue, knowledge and authority remain with the doctor. And thirdly, empathy is in danger of being resourced as a substitute for equity and funding within health systems. I conclude however with hope for the productive possibilities for empathy. (shrink)

The importance of emotions is supported by many authors of the ethics of care in contrast to the rationalistic paradigm of justice. However, the reference to the emotions remains generic. By focusing on three paradigmatic typologies (care out of love, care work, and care of the distant other), I propose to investigate this aspect further, and distinguish between the different emotions that motivate care (such as love, compassion, and generosity). I will try, first, to offer a reflection on which emotions (...) are likely to motivate ethical action within an ethics of care; second, to survey different potential obstacles to these emotions and propose how they might be overcome to more successfully achieve good care and ethical action. (shrink)

Current discussions on social cognition, empathy, and interpersonal understanding are largely built on the question of how we recognize and access particular mental states of others. Mental states have been treated as temporally individuated, momentary or temporally narrow unities that can be grasped at one go. Drawing on the phenomenological tradition—on Stein and Husserl in particular—I will problematize this approach, and argue that the other’s experiential states can appear meaningful to us only they are viewed in connection with further, non-simultaneous (...) experiential states of the other. I will focus on the temporal structure of mental states which has received less attention in the available literature. Building a comparison between empathy and music perception, I will argue that approaching the problem of other minds from the point of view of particular mental states is like considering music from the point of view of particular notes. (shrink)

In contemporary discourses, it has become common sense to acknowledge that humans and some species of animals, from their very inception, are embedded in social and intersubjective contexts. As social beings, we live, interact, communicate, and cooperate with others for a range of different reasons: sometimes we do so for strategic and instrumental reasons, while at other times it is purely for its own sake. Moreover, in one way or another, we encounter others not only as rational but also as (...) sentient beings; our interactions with others are shaped by reason, though not exclusively so. They are also affected by our emotions, feelings, moods, and environments. In this way, we seek understanding both for and by others. We are able to recognize, interpret, and categorize others’ expression and behavior; in turn, we express our emotions, desires, and motivations to act towards others and hope that others will react adequately and appropriately. Empathy is usually understood as the capacity to apprehend others’ mental states—especially emotions. In recent decades, it has become one of the most widely discussed concepts, especially in the philosophy of mind, ethics, and aesthetics. Although there is a vast array of publications on the topic of empathy, a number of controversies have persisted, particularly in relation to how the process, outcome, and value of empathy should be understood. One recent debate concerns the question of whether we directly perceive others’ mental states or whether we rather imagine their perspective. Another central discussion is ongoing regarding empathy in respect of narratives and fictional characters. The aim of this Special Issue is to interrelate these two branches—fiction and imagination—and to examine the role of imagination in the empathic process, especially in relation to the thesis of direct perception of others’ mental states. Despite the wealth of recent research into empathy that has emerged from a diverse range of disciplinary perspectives, there is still no consensus about the nature and role of imagination and whether empathizing with fictions should be categorically or just gradually distinguished from empathizing with real persons. (shrink)

Contemporary literature includes a wide variety of definitions of empathy. At the same time, the revival of sentimentalism has proposed that empathy serves as a necessary criterion of moral agency. The paper explores four common definitions in order to map out which of them best serves such agency. Historical figures are used as the backdrop against which contemporary literature is analysed. David Hume’s philosophy is linked to contemporary notions of affective and cognitive empathy, Adam Smith’s philosophy to projective empathy, and (...) Max Scheler’s account to embodied empathy. Whereas cognitive and projective empathy suffer from detachment and atomism, thereby providing poor support for the type of other-directedness and openness entailed by moral agency, embodied and affective empathy intrinsically facilitate these factors, and hence are viewed as fruitful candidates. However, the theory of affective empathy struggles to explain why the experience of empathy includes more than pure affective mimicry, whilst embodied empathy fails to take into account forms of empathy that do not include contextual, narrative information. In order to navigate through these difficulties, Edith Stein’s take on non-primordial experience is used as a base upon which a definition of affective empathy, inclusive of an embodied dimension, and founded on a movement between resonation and response, is sketched. It is argued that, of the four candidates, this new definition best facilitates moral agency. (shrink)

Empathy is a fundamental concept in health care and nursing. In academic literature, it has been primarily defined as a personal ability, act or experience. The relational dimensions of empathy have received far less attention. In our view, individualistic conceptualizations are restricted and do not adequately reflect the practice of empathy in daily care. We argue that a relational conceptualization of empathy contributes to a more realistic, nuanced and deeper understanding of the functions and limitations of empathy in professional care (...) practices. In this article, we explore the relational aspects of empathy, drawing on sources that offer a relational approach, such as the field of care ethics, the phenomenology of Edith Stein and qualitative research into interpersonal and interactive empathy. We analyse the relational aspects of three prevalent components of empathy definitions: the underlying ability or act (i.e. the cognitive, affective and perception abilities that enable empathy); the resulting experience (i.e. empathic understanding and affective responsivity) and the expression of this experience (i.e. empathic expression). Ultimately, we propose four inter‐related understandings of empathy: (a) A co‐creative practice based on the abilities and activities of both the empathizer and the empathee; (b) A fundamentally other‐oriented experience; (c) A dynamic, interactive process in which empathizer and empathee influence each other's experiences; (d) A quality of relationships. (shrink)

Whereas empathy is most often looked upon as a virtue and essential skill in contemporary health care, the relationship to sympathy is more complicated. Empathic approaches that lead to emotional arousal on the part of the health care professional and strong feelings for the individual patient run the risk of becoming unprofessional in nature and having the effect of so-called compassion fatigue or burnout. In this paper I want to show that approaches to empathy in health care that attempt to (...) solve these problems by cutting empathy loose from sympathy—from empathic concern—are mistaken. Instead, I argue, a certain kind of sympathy, which I call professional concern, is a necessary ingredient in good health care. Feeling oneself into the experiences and situation of the patient cannot be pursued without caring for the patient in question if the empathy is going to be successful. Sympathy is not only a thing that empathy makes possible and more or less spontaneously provides a way for but is something that we find at work in connection to empathy itself. In the paper I try to show how empathy is a particular form of emotion in which I feel with, about, and for the other person in developing an interpretation of his predicament. The with and for aspects of the empathy process are typically infused by a sympathy for the person one is empathizing with. Sympathy can be modulated into other ways of feeling with and for the person in the empathy process, but these sympathy-replacement feelings nevertheless always display some form of motivating concern for the target. Such an understanding of empathy is of particular importance for health care and other professions dealing with suffering clients. (shrink)

This article proposes an analysis of a ritual glitch and resulting “misfire” from the standpoint of a phenomenologically informed anthropology of human interaction. Through articulating a synthesis of some of Husserl‘s insights on attention and affection with concepts and methods developed by anthropologists and other students of human interaction, a case is made for the importance of understanding the social organization of attention in ritual encounters. An analysis of a failed toast during President Obama’s 2011 State Visit to the United (...) Kingdom is used to illustrate how attention is directed toward certain participants, actions, and objects – as opposed to others. Affect-loaded empathic reactions are explained by the protracted temporal unfolding of an action whose successful conclusion – or “repair” - is ostensively and publicly delayed. (shrink)

Games Studies reveals the performative nature of playing a character in a virtual-game-world (Nitsche 2008, p.205; Pearce 2006, p.1; Taylor 2002, p.48). Tbe Player/Character relationship is typically understood in terms of the player’s in-game “presence” (Boellstorff 2008, p.89; Schroeder 2002, p.6). This gives the appearance that living-into a game-world is an all-or- nothing affair: either the player is “present” in the game-world, or they are not. I argue that, in fact, a constitutive phenomenology reveals the Player/Character relationship to be a (...) multi-dimensional matter of empathy. I advance a broadly Schutzian framework, drawing on his 1932 discussions of “face-to-face encounters” and ”historical predecessors,” showing how at- tention to empathy reveals a variety of “presences” that different kinds of Player/Character relationships afford. The central determinants of empathetic affordances which I focus on here are (i) how much players know about a character (especially the character’s past) and (ii) how players learn this information.The purpose of this discussion will be to show that a phenomenological analysis reveals that the relationship between a player and their character is complex, highly variable, and inherently social. Furthermore, it will add to the growing body of scholarship that demonstrates that video games are rich social objects deserving of study. (shrink)

_Purpose._ This article discusses researching the nature and basic structure of acts of empathy. Such research first requires answering the question: are empathic acts intentional acts of our consciousness? If the answer to this question is affirmative, then there is a need to answer the following questions: what are the features of acts of empathy as intentional ones? And can such acts be qualified as opening a special and complex type of access (epistemic, social, and ethical) to "other minds"? _Theoretical (...) basis._ The research is based on the problems set by the phenomenological tradition and the developed analytical philosophy, which found their continuation in the philosophy of mind. With the tendency to naturalization, representatives of these areas have another common sphere in the research of mental reality. The changes that both traditions are undergoing can be observed in the transformation of fundamental theoretical concepts such as "intentionality". The linguistic turn gives impetus to the development of new theoretical approaches to the understanding of consciousness, which give preference to the research of language rather than the research in the structure of the Self. The change in methodological guidelines is due to a few factors. In particular, this is a noticeable progress in empirical sciences and the dominance of Behaviorism guidelines in psychology, as well as the fact that the Anglo-American tradition inherits several features intrinsic to British empiricism. Today, three main directions of understanding intentionality can be distinguished. Starting from Brentano and Husserl, we have a classical theory – mental intentionality (phenomenological). As part of analytical philosophy and philosophy of language, we can talk about linguistically interpreted intentionality. Sellars’ model of intentionality has a definite linguistic component. Also, a modern version that functions in the philosophy of consciousness: attempts to naturalize intentionality (this is, for example, the research of Galen Strawson and Daniel Dennett). _Originality._ The problem is studied not in the context of the phenomenological or analytical traditions in their isolation, but in a problematic-conceptual way, which allows us to reach a new level of generalization and reveal the theoretical advantages of combining both traditions. _Conclusions._ Empathic Acts can be defined as intentional within the classical phenomenological tradition. As intentional acts, they have their specificity in that they are directed to the "other mind" and can form the basis for the research of intersubjectivity. For the analytic tradition and early philosophy of consciousness, such statements are not obvious. However, discussions about the role of corporality and the problem concerning embodied cognition are becoming increasingly common today. In such discussions, empathy, as an element in the knowledge of others and a possibility for grounding the social sciences, seems more promising than attempts to make epistemic access to other minds possible on the basis of the argument by analogy or on the basis of the inference to the best explanation. (shrink)