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Your search for prescription rx information stops here. mpathy by: Sam Vaknin, Ph.D.
The Encyclopaedia Britannica (1999 edition) defines empathy as: "The ability to imagine oneself in anther's place and understand the other's feelings, desires, ideas, and actions. It is a term coined in the early 20th century, equivalent to the German Einfühlung and modelled on "sympathy." The term is used with special (but not exclusive) reference to aesthetic experience. The most obvious example, perhaps, is that of the actor or singer who genuinely feels the part he is performing. With other works of art, a spectator may, by a kind of introjection, feel himself involved in what he observes or contemplates. The use of empathy is an important part of the counselling technique developed by the American psychologist Carl Rogers." Empathy is predicated upon and must, therefore, incorporate the following elements: (a) Imagination which is dependent on the ability to imagine (b) The existence of an accessible Self (self-awareness or self-consciousness) (c) The existence of an available other (other-awareness, recognizing the outside world) (d) The existence of accessible feelings, desires, ideas and representations of actions or their outcomes both in the empathizing Self ("Empathor") and in the Other, the object of empathy ("Empathee") (e) The availability of an aesthetic frame of reference (f) The availability of a moral frame of reference While (a) is presumed to be universally available to all agents (though in varying degrees) - the existence of the other components of empathy should not be taken for granted. Conditions (b) and (c), for instance, are not satisfied by people who suffer from personality disorders, such as the Narcissistic Personality Disorder. Condition (d) is not met in autistic people (e.g., those who suffer from the Asperger syndrome). Conditions (e) is so totally dependent on the specifics of the culture, period and society in which it exists - that it is rather meaningless and ambiguous as a yardstick. Condition (f) suffer from both afflictions: it is both culture-dependent AND is not satisfied in many people (such as those who suffer from the Antisocial Personality Disorder and who are devoid of any conscience or moral sense). Thus, the very existence of empathy should be questioned. It is often confused with inter-subjectivity. The latter is defined thus by "The Oxford Companion to Philosophy, 1995": "This term refers to the status of being somehow accessible to at least two (usually all, in principle) minds or 'subjectivities'. It thus implies that there is some sort of communication between those minds; which in turn implies that each communicating minds aware not only of the existence of the other but also of its intention to convey information to the other. The idea, for theorists, is that if subjective processes can be brought into agreement, then perhaps that is as good as the (unattainable?) status of being objective - completely independent of subjectivity. The question facing such theorists is whether intersubjectivity is definable without presupposing an objective environment in which communication takes place (the 'wiring' from subject A to subject B). At a less fundamental level, however, the need for intersubjective verification of scientific hypotheses has been long recognized". (page 414). On the face of it, the difference between intersubjectivity and empathy is double: (a) Intersubjectivity requires an EXPLICIT, communicated agreement between at least two subjects. (b) It involves EXTERNAL things (so called "objective" entities). These "differences" are artificial. This how empathy is defined in "Psychology - An Introduction (Ninth Edition) by Charles G. Morris, Prentice Hall, 1996": "Closely related to the ability to read other people's emotions is empathy - the arousal of an emotion in an observer that is a vicarious response to the other person's situation... Empathy depends not only on one's ability to identify someone else's emotions but also on one's capacity to put oneself in the other person's place and to experience an appropriate emotional response. Just as sensitivity to non-verbal cues increases with age, so does empathy: The cognitive and perceptual abilities required for empathy develop only as a child matures... (page 442) In empathy training, for example, each member of the couple is taught to share inner feelings and to listen to and understand the partner's feelings before responding to them. The empathy technique focuses the couple's attention on feelings and requires that they spend more time listening and less time in rebuttal." (page 576). Thus empathy does require the communication of feelings AND an agreement on the appropriate outcome of the communicated emotions (=affective agreement). In the absence of such agreement, we are faced with inappropriate affect (laughing at a funeral, for instance). Moreover, empathy does relate to external objects and is provoked by them. There is no empathy in the absence of an empathee. Granted, intersubjectivity is intuitively applied to the inanimate while empathy is applied to the living (animals, humans, even plants). But this is a difference in human preferences - not in definition. Empathy can, thus, be re-defined as a form of intersubjectivity which involves living things as "objects" to which the communicated intersubjective agreement relates. It is wrong to limit empathy to the communication of emotion. It is the intersubjective, concomitant experience of BEING. The empathor empathizes not only with the empathee's emotions but also with his physical state and other parameters of existence (pain, hunger, thirst, suffocation, sexual pleasure etc.). This leads to the important (and perhaps intractable) psychophysical question. Intersubjectivity relates to external objects but the subjects communicate and reach an agreement regarding the way THEY have been affected by the objects. Empathy relates to external objects (the Others) but the subjects communicate and reach an agreement regarding the way THEY would have felt had they BEEN the object. This is no minor difference, if it, indeed, exists. But does it really exist? What is it that we feel in empathy? Is it OUR emotions/sensations merely provoked by an external trigger (classic intersubjectivity) or is it a TRANSFER of the object's feelings/sensations to us? Such a transfer being physically impossible (as far as we know) - we are forced to adopt the former model. Empathy is the set of reactions - emotional and cognitive - to triggering by an external object (the other). It is the equivalent of resonance in the physical sciences. But we have NO WAY to ascertain the "wavelength" of such resonance is identical in both subjects. In other words, we have no way to verify that the feelings or sensation invoked in the two (or more) subjects are one and the same. What I call "sadness" may not be what you call "sadness". Colours have unique, uniform, independently measurable properties (like energy). Still, no one can prove that what I see as "red" is what another calls "red" (as is the case with Daltonists). If this is true where "objective", measurable, phenomena are concerned - it is infinitely true in the case of emotions or feelings. We are, therefore, forced to refine our definition: Empathy is a form of intersubjectivity which involves living things as "objects" to which the communicated intersubjective agreement relates. It is the intersubjective, concomitant experience of BEING. The empathor empathizes not only with the empathee's emotions but also with his physical state and other parameters of existence (pain, hunger, thirst, suffocation, sexual pleasure etc.). BUT The meaning attributed to the words used by the parties to the intersubjective agr |
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