This paper discuss the phenomenon of empathy in social robotics and is divided into three main parts. Initially, I analyse whether it is correct to use this concept to study and describe people’s reactions to robots. I present arguments in favour of the position that people actually do empathise with robots. I also consider what circumstances shape human empathy with these entities. I propose that two basic classes of such factors be distinguished: biological and socio-cognitive. In my opinion, one of (...) the most important among them is a sense of group membership with robots, as it modulates the empathic responses to representatives of our- and other- groups. The sense of group membership with robots may be co-shaped by socio-cognitive factors such as one’s experience, familiarity with the robot and its history, motivation, accepted ontology, stereotypes or language. Finally, I argue in favour of the formulation of a pragmatic and normative framework for manipulations in the level of empathy in human–robot interactions. (shrink)

This essay challenges some assumptions of prevalent theories of empathy. The empathizer, according to these theories, must have an emotion or a representation that matches the recipient’s emotion or representation. I argue that these conditions fail to account for important cases, namely surrogate and out-group empathy. In the course of this argument, I isolate some conceptual difficulties in extant models of cognitive empathy. In place of the matching theories,I propose an indexical model that (1) distinguishes virtual from real self-reference and (...) (2) replaces self–other distinctions with an epistemic condition. According to this account, empathy occurs when we index an intention to another person about whom we have the relevant knowledge or understanding. (shrink)

Crying is an ubiquitous human behavior through which an emotion is expressed on the face together with visible tears and constitutes a slippery riddle for researchers. To provide an answer to the question “How our gaze reacts to another person’s tears?,” we made use of eye tracking technology to study a series of visual stimuli. By presenting an illustrative example through an experimental setting specifically designed to study the “tearing effect,” the present work aims to offer methodological insight on how (...) to use eye-tracking technology to study non-verbal cues. A sample of 30 healthy young women with normal visual acuity performed a within-subjects task in which they evaluated images of real faces with and without tears while their eye movements were tracked. Tears were found to be a magnet for visual attention in the task of facial attribution, facilitating a greater perception of emotional intensity. Moreover, the inspection pattern changed qualitatively and quantitatively, with our participants becoming fully focused on the tears when they were visible. The mere presence of a single tear running down a cheek was associated with an increased emotional inference and greater perception of sincerity. Using normalized and validated tools (Reading the Eyes in the Mind Test and the SALAMANCA screening test for personality disorders), we measured the influence of certain characteristics of the participants on their performance of the experimental task. On the one hand, a higher level of cognitive empathy helped to classify tearful faces with higher emotional intensity and tearless faces with less emotional intensity. On the other hand, we observed that less sincerity was attributed to the tearful faces as the SALAMANCA test scores rose in clusters A (strange and extravagant) and B (immature and emotionally unstable) of our sample. The present findings highlight the advantages of using eye tracking technology to study non-verbal cues and draw attention to methodological issues that should be taken into account. Further exploration of the relationship between empathy and tear perception could be a fruitful avenue of future research using eye tracking. (shrink)

ABSTRACTDespite advances in the conceptualisation of facial mimicry, its role in the processing of social information is a matter of debate. In the present study, we investigated the relationship b...

Talking about “being another person”, many different things may be meant. I make use of Wollheim’s distinction between three different modes of imagination and invoke four different kinds of possible content of what may be imagined. In effect, I aim at a hopefully complete overview of the possible imaginative projects of “imagining being another person”. I try to keep an eye on the role of numerical identity in each case.

Empathy is an extensively studied construct, but operationalization of effective empathy is routinely debated in popular culture, theory, and empirical research. This article offers a process-focused approach emphasizing the relational functions of empathy in interpersonal contexts. We argue that this perspective offers advantages over more traditional conceptualizations that focus on primarily intrapsychic features. Our aim is to enrich current conceptualizations and empirical approaches to the study of empathy by drawing on psychological, philosophical, medical, linguistic, and anthropological perspectives. In doing so, (...) we highlight the various functions of empathy in social interaction, underscore some underemphasized components in empirical studies of empathy, and make recommendations for future research on this important area in the study of emotion. (shrink)

Burnout is a multidimensional work-related syndrome that is characterized by emotional exhaustion, depersonalization – or cynicism – and diminution of personal accomplishment. Burnout particularly affects physicians. In medicine as well as other professions, burnout occurrence depends on personal, developmental-psychodynamic, professional and environmental factors. Recently, it has been proposed to specifically define burnout in physicians as “pathology of care relationship”. That is, burnout would arise, among the above-mentioned factors, from the specificity of the care relationship as it develops between the physician (...) and the patient. Accordingly, experimental studies and theoretical approaches have suggested that burnout and empathy, which is one of the most important skills in physicians, are closely linked. However, the nature of the relation between burnout and empathy remains not yet understood, as reflected in the variety of theoretical and contradictory hypotheses attempting to causally relate these two phenomena. Firstly, we here question the epistemological problem concerning the modality of the burnout-empathy link. Secondly, we hypothesize that considering the multidimensional features of both burnout and empathy, on one hand, and on the other hand, the distinction between empathy and sympathy enables to overcome these contradictions and, consequently, gives a better understanding of the relationship between burnout and empathy in physicians. Thirdly, we propose that clarifying the link between burnout, empathy and sympathy would enable developing specific training in medical students and continuous professional formation in senior physicians and would potentially contribute to the prevention of burnout in medical care. (shrink)

Empathy is an important human ability associated with successful social interaction. It is currently unclear how to optimally measure individual differences in empathic processing. Although the Big Five model of personality is an effective model to explain individual differences in human experience and behavior, its relation to measures of empathy is currently not well understood. Therefore, the present study was designed to investigate the relationship between the Big Five personality concept and two commonly used measures for empathy (Empathy Quotient (EQ), (...) Interpersonal Reactivity Index (IRI)) in four samples from China, Germany, Spain and the United States of America. This approach was designed to advance the way the Big Five personality model can be used to measure empathy. We found evidence of medium effect sizes for associations between personality and empathy, with agreeableness and conscientiousness as the most important predictors of affective and cognitive empathy (measured by the respective IRI subscales) as well as a for a one-dimensional empathy score (measured by the EQ). Empathy in a fictional context was most closely related to openness to experience while personal distress was first of all related to neuroticism. In terms of culture, we did not observe any distinct pattern concerning cultural differences. These results support the cross-cultural applicability of the Empathy Quotient and the Interpersonal Reactivity Index and indicate structurally similar associations between personality and empathy across cultures. (shrink)

Background: Forgiveness has the potential to resolve painful feelings arising from nurse–patient conflicts. It would be useful to evaluate direct and indirect important factors which are related to forgiveness in order to design interventions that try to facilitate forgiveness. Aim/objective: The purpose of this study was to evaluate the intermediating role of empathy in the cultural competence–forgiveness association among nurses using structural equation modeling. Research design: The research applied a cross-sectional correlational design. Participants and research context: The study included 380 (...) nurses eight hospitals in southern Iran. Ethical considerations: The Ethics and Research Committee of Birjand University of Medical Sciences approved the study protocol. The voluntary nature of participation was explained consent was obtained from participants, and anonymity was guaranteed. Findings: Most of the participants were married and female and fell in the 20- to 30-year-old category. Most of them (89.5%) had a working experience of 1–10 years. The proposed model showed that nurses’ empathy intermediated the association between nurses’ cultural competence and forgiveness which has fitted the data acceptably (root mean square error approximation = 0.070; comparative fit index = 0.993; goodness-of-fit index = 0.983; and χ2/df = 2.85). Conclusion: Empathy skills and cultural competence training were essential for interventions aimed at increasing the tendency to forgive patients. In such interventions, planners should aim at increasing nurses’ cultural competence in order to enhance their empathy toward patients, which can, in turn, lead to a greater wish to forgive patients. (shrink)

As intergenerational interactions increase due to an ageing population, the study of emotion-related responses to the elderly is increasingly relevant. Previous research found mixed results regarding affective mimicry – a measure related to liking and affiliation. In the current study, we investigated emotional mimicry to younger and older actors following an encounter with a younger and older player in a Cyberball game. In a complete exclusion condition, in which both younger and older players excluded the participant, we expected emotional mimicry (...) to be stronger for younger vs. older actors. In a partial inclusion condition, in which the younger player excluded while the older player included the participant, we predicted that the difference in player behaviour would lead to a difference in liking. This increased liking of the older interaction partner should reduce the difference in emotional mimicry towards the two different age groups. Results revealed more mimicry for older actors following partial inclusion especially for negative emotions, suggesting inclusive behaviour by an older person in an interaction as a possible means to increase mimicry and affiliation to the elderly. (shrink)

We investigate how paying a bribe or refusing a bribe differs between observing others doing this or committing such acts oneself. Study 1 examines how and when observing others paying a bribe or refusing a bribe leads to actions opposing bribery or supporting anti-bribery. The how question is answered by showing that positive and negative emotions mediate such responses; the when question is answered by demonstrating that empathy and the social self-concept constitute personal conditions for regulating such effects. Study 2 (...) scrutinizes how and when paying a bribe or refusing a bribe leads to actions reducing bribery. Here the mediators pride and shame, and the social self-concept again regulates such effects. Actual managers are the respondents in these two field experiments, with 140 men and women in Study 1 and 207 men and women in Study 2. (shrink)

Dialogue systems, from Virtual Personal Assistants such as Siri, Cortana, and Alexa to state-of-the-art systems such as BlenderBot3 and ChatGPT, are already widely available, used in a variety of applications, and are increasingly part of many people’s lives. However, the task of enabling them to use empathetic language more convincingly is still an emerging research topic. Such systems generally make use of complex neural networks to learn the patterns of typical human language use, and the interactions in which the systems (...) participate are usually mediated either via interactive text-based or speech-based interfaces. In human–human interaction, empathy has been shown to promote prosocial behaviour and improve interaction. In the context of dialogue systems, to advance the understanding of how perceptions of empathy affect interactions, it is necessary to bring greater clarity to how empathy is measured and assessed. Assessing the way dialogue systems create perceptions of empathy brings together a range of technological, psychological, and ethical considerations that merit greater scrutiny than they have received so far. However, there is currently no widely accepted evaluation method for determining the degree of empathy that any given system possesses (or, at least, appears to possess). Currently, different research teams use a variety of automated metrics, alongside different forms of subjective human assessment such as questionnaires, self-assessment measures and narrative engagement scales. This diversity of evaluation practice means that, given two DSs, it is usually impossible to determine which of them conveys the greater degree of empathy in its dialogic exchanges with human users. Acknowledging this problem, the present article provides an overview of how empathy is measured in human–human interactions and considers some of the ways it is currently measured in human–DS interactions. Finally, it introduces a novel third-person analytical framework, called the Empathy Scale for Human–Computer Communication (ESHCC), to support greater uniformity in how perceived empathy is measured during interactions with state-of-the-art DSs. (shrink)

In his review, Walter (2012) links conceptual perspectives on empathy with crucial results of neurocognitive and genetic studies and presents a descriptive neurocognitive model that identifies neuronal key structures and links them with both cognitive and affective empathy via a high and a low road. After discussion of this model, the remainder of this comment deals more generally with the possibilities and limitations of current neurocognitive models, considering ways to develop process models allowing specific quantitative predictions.

Empathy as “Feelingly Grasping” Perhaps the central question concerning empathy is if and if so how it combines aspects of thinking and feeling. Indeed, the intellectual tradition of the past centuries has been marked by a dualism. Roughly speaking, there have been two pathways when it comes to understanding each other: 1) thinking or mind reading and 2) feeling or empathy. Nonetheless, one of the ongoing debates in psychology and philosophy concerns the question whether these two abilities, namely, understanding what (...) the other is thinking and “understanding” what the other is feeling, are separate or not. Most of the authors in this volume consider the cognitive and affective dimensions at work within empathy. Each author does this within and beyond their own field. Coming from the humanities, we propose the following definition for empathy: Empathy is a social feeling that consists in feelingly grasping or retracing the present, future, or past emotional state of the other; thus empathy is also called a vicarious emotion. We would like to highlight two aspects of this definition in particular: 1.) the peculiar position of “grasping” which involves a cognitive dimension and 2.) the social dimensions of relating to the emotions of another human being. (shrink)

It is now generally accepted that the motor system is not purely dedicated to the control of behavior, but also has cognitive functions. Mirror neurons have provided a new perspective on how sensory information regarding others’ actions and gestures is coupled with the internal cortical motor representation of them. This coupling allows an individual to enrich his interpretation of the social world through the activation of his own motor representations. Such mechanisms have been highly preserved in evolution as they are (...) present in humans, apes and monkeys. Recent neuroanatomical data showed that there are two different connectivity patterns in mirror neuron networks in the macaque: one is concerned with sensorimotor transformation in relation to reaching and hand grasping within the traditional parietal-premotor circuits; the second one is linked to the mouth/face motor control and the new data show that it is connected with limbic structures. The mouth mirror sector seems to be wired not only for ingestive behaviors but also for orofacial communicative gestures and vocalizations. Notably, the hand and mouth mirror networks partially overlap, suggesting the importance of hand-mouth synergies not only for sensorimotor transformation, but also for communicative purposes in order to better convey and control social signals. (shrink)

The multifaceted nature of empathy requires a comprehensive conceptualization of core and related emotional and mindreading processes. Here I argue that new paradigms are needed that allow for a more ecologically valid and parametric assessment of empathy subprocesses and their neuronal correlates. Towards that goal, cognitive neuroscience studies should make use of audiovisual stimuli that more closely approximate real-life settings and include online social interaction paradigms.

According to deontic justice theory, individuals often feel principled moral obligations to uphold norms of justice. That is, standards of justice can be valued for their own sake, even apart from serving self-interested goals. While a growing body of evidence in business ethics supports the notion of deontic justice, skepticism remains. This hesitation results, at least in part, from the absence of a coherent framework for explaining how individuals produce and experience deontic justice. To address this need, we argue that (...) a compelling, yet still missing, step is to gain further understanding into the underlying neural and psychological mechanisms of deontic justice. Here, we advance a theoretical model that disentangles three key processes of deontic justice: The use of justice rules to assess events, cognitive empathy, and affective empathy. Together with reviewing neural systems supporting these processes, broader implications of our model for business ethics scholarship are discussed. (shrink)

Mentalization is a form of social cognition that enables to perceive and interpret human behaviour in terms of intentional mental states and is influenced by social context. Hence, we examined mentalization related to specific attachment relationships. This study involved 115 participants who reported their relationship-specific and global attachment styles, and perspective-taking tendency towards their attachment figures. Reading the Mind in the Eyes Task-Revised was used as a proxy for mentalization disregarding relationships. The results showed that perspective-taking was associated with relationship-specific (...) attachment avoidance whereas global characteristics of mentalization were not related to attachment quality. Our findings indicate that the link between attachment quality and mentalization is relationship-specific. (shrink)