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  1. On the Problem of Empathy. [REVIEW]B. D. A. - 1964 - Review of Metaphysics 18 (1):185-185.
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  2. Affective Empathy as Core Moral Agency: Psychopathy, Autism and Reason Revisited.Elisa Aaltola - 2014 - Philosophical Explorations 17 (1):76-92.
    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 (...)
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  3. Skepticism, Empathy, and Animal Suffering.Elisa Aaltola - 2013 - Journal of Bioethical Inquiry 10 (4):457-467.
    The suffering of nonhuman animals has become a noted factor in deciding public policy and legislative change. Yet, despite this growing concern, skepticism toward such suffering is still surprisingly common. This paper analyzes the merits of the skeptical approach, both in its moderate and extreme forms. In the first part it is claimed that the type of criterion for verification concerning the mental states of other animals posed by skepticism is overly (and, in the case of extreme skepticism, illogically) demanding. (...)
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  4. Varieties of Empathy and Moral Agency.Elisa Aaltola - 2013 - Topoi 33 (1):1-11.
    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 (...)
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  5. W.E.B. Du Bois : Double-Consciousness, Jamesian Sympathy, and the Critical Turn.Mitchell Aboulafia - 2008 - In C. J. Misak (ed.), The Oxford Handbook of American Philosophy. Oxford University Press.
  6. Sympathy and the Project of Hume's Second Enquiry.Kate Abramson - 2001 - Archiv für Geschichte der Philosophie 83 (1):45-80.
    More than two hundred years after its publication, David Hume's Enquiry Concerning the Principles of Morals is still widely regarded as either a footnote to the more philosophically interesting third book of the Treatise, or an abbreviated, more stylish, version of that earlier work. These standard interpretations are rather difficult to square with Hume's own assessment of the second Enquiry. Are we to think that Hume called the EPM “incomparably the best” of all his writings only because he preferred that (...)
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  7. The Ethical Importance of Sympathy.H. B. Acton - 1955 - Philosophy 30 (112):62 - 66.
    It seems natural enough to suppose that there must be some very close connection between our feelings of sympathy and our moral principles. A large part, at any rate, of the badness of bad men seems to consist in their lack of real concern for other people, and a large part of the goodness of good men consists in the regard they have for their fellows. Could a man who never felt with of for another be regarded as good, or (...)
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  8. Erratum To: A Rumor of Empathy: Reconstructing Heidegger’s Contribution to Empathy and Empathic Clinical Practice. [REVIEW]Lou Agosta - 2014 - Medicine, Health Care and Philosophy 17 (2):319-319.
    Heidegger’s 1927 call to provide “a special hermeneutic of empathy” is linked with his later commitment at the Zollikon Seminars to engage explicitly with issues in psychodynamic therapy with psychiatrists. The task of providing a special hermeneutic of empathy is one that Heidegger assigns in Being and Time, but on which he does not deliver. Inspired by the assignment, this article applies the distinctions of Heidegger’s Daseinanalysis to human interrelations. This article generates a Heideggerian account of empathy as a multi-dimensional (...)
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  9. A Rumor of Empathy: Reconstructing Heidegger’s Contribution to Empathy and Empathic Clinical Practice.Lou Agosta - 2014 - Medicine, Health Care and Philosophy 17 (2):281-292.
    This article takes Heidegger's design distinctions for human being [Dasein] including affectivity, understanding, and speech, and, using these distinctions, generates a Heideggerian definition of empathy [Einfuehlung]. This article distinguishes empathic receptivity, empathic understanding, empathic interpretation, and empathic speech (or responsiveness). It also looks at characteristic breakdowns.
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  10. Empathy and Sympathy in Ethics.Lou Agosta - 2011 - In James Fieser & Bradley Dowden (eds.), Internet Encyclopedia of Philosophy.
    The distinction between “empathy” and “sympathy” in the context of ethics is a dynamic and challenging one. The eighteenth century texts of David Hume and Adam Smith used the word "sympathy," but not "empathy," although the conceptual distinction marked by empathy was doing essential work in their writings. After discussing the early uses of these terms, this article is organized historically. Two traditions are distinguished. The first is the Anglo-American tradition, and it extends from Hume and Smith to the twenty-first (...)
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  11. Empathy in the Context of Philosophy.Louis Agosta - 2010 - Palgrave-Macmillan.
    Empathy remains poorly understood, under-theorized, and subject to conflicting and opportunistic uses. Its systematic role in human experience has not been analyzed and interpreted from top to bottom. In this book, the author attempts to provide such an analysis in the philosophical traditions of hermeneutics, phenomenology, analytic philosophy of language, and psychoanalysis. applying his interpretation of empathy to the philosophical issues of intentionality, the emotions, and the checkered transformations of empathy itself. In doing so the author aims to rescue empathy (...)
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  12. Heartfelt Empathy? No Association Between Interoceptive Awareness, Questionnaire Measures of Empathy, Reading the Mind in the Eyes Task or the Director Task.Vivien Ainley, Lara Maister & Manos Tsakiris - 2015 - Frontiers in Psychology 6.
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  13. Cruelty May Be a Self-Control Device Against Sympathy.George Ainslie - 2006 - Behavioral and Brain Sciences 29 (3):224-225.
    Dispassionate cruelty and the euphoria of hunting or battle should be distinguished from the emotional savoring of victims' suffering. Such savoring, best called negative empathy, is what puzzles motivational theory. Hyperbolic discounting theory suggests that sympathy with people who have unwanted but seductive traits creates a threat to self-control. Cruelty to those people may often be the least effortful way of countering this threat.
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  14. You Can't Give Permission to Be a Bastard: Empathy and Self-Signaling as Uncontrollable Independent Variables in Bargaining Games.George Ainslie - 2005 - Behavioral and Brain Sciences 28 (6):815-816.
    Canonical utility theory may have adopted its selfishness postulate because it lacked theoretical rationales for two major kinds of incentive: empathic utility and self-signaling. Empathy – using vicarious experiences to occasion your emotions – gives these experiences market value as a means of avoiding the staleness of self-generated emotion. Self-signaling is inevitable in anyone trying to overcome a perceived character flaw. Hyperbolic discounting of future reward supplies incentive mechanisms for both empathic utility and self-signaling. Neither can be effectively suppressed for (...)
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  15. Sandra Bartky, “Sympathy and Solidarity” and Other Essays:“Sympathy and Solidarity” and Other Essays.Amy Allen - 2005 - Ethics 115 (3):599-601.
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  16. Hume on Sympathy.R. W. Altmann - 1980 - Southern Journal of Philosophy 18 (2):123-136.
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  17. On Empathy.Van Meter Ames - 1943 - Philosophical Review 52 (5):490 - 494.
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  18. On Empathy.Meter Amevans - 1943 - Philosophical Review 52 (5):490-494.
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  19. The Role of Empathy in the Formation and Maintenance of Social Bonds.Cameron Anderson & Dacher Keltner - 2001 - Behavioral and Brain Sciences 25 (1):21-22.
    A primary function of empathy is to help individuals form and maintain social bonds. Empathy should thus occur only when individuals seek to solidify social bonds, and not in response to any opportunity to process others' emotions. Empathy should also involve only certain types of emotion – specifically, emotions that facilitate social bonds – and not any and all types of emotion.
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  20. Extended Sympathy and the Possibility of Social Choice.Kenneth J. Arrow - 1978 - Philosophia 7 (2):223-237.
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  21. Sympathy and Empathy: G. H. Mead and the Pragmatist Basis of Economics.Guido Baggio - 2016 - In Matthias Jung & Roman Madzia (eds.), Pragmatism and Embodied Cognitive Science: From Bodily Intersubjectivity to Symbolic Articulation. De Gruyter. pp. 185-210.
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  22. Is Empathy All We Need.Annette C. Baier - 2010 - Abstracta 6 (2):28-41.
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  23. A Conversation Between Annette Baier and Anik Waldow About Hume's Account of Sympathy.Annette C. Baier & Anik Waldow - 2008 - Hume Studies 34 (1):61-87.
    We discuss the variety of sorts of sympathy Hume recognizes, the extent to which he thinks our sympathy with others’ feelings depends on inferences from the other’s expression, and from her perceived situation, and consider also whether he later changed his views about the nature and role of sympathy, in particular its role in morals.
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  24. Le double sens de la communauté morale : la considérabilité morale et l’agentivité morale des autres animaux.Christiane Bailey - 2014 - Les ateliers de l'éthique/The Ethics Forum 9 (3):31-67.
    Christiane Bailey | : Distinguant deux sens de « communauté morale », cet article soutient que certains animaux appartiennent à la communauté morale dans les deux sens : ils sont des patients moraux dignes de considération morale directe et équivalente, mais également des agents moraux au sens où ils sont capables de reconnaître, d’assumer et d’adresser aux autres des exigences minimales de bonne conduite et de savoir-vivre. Au moyen de la notion d’« attitudes réactives » développée par Peter F. Strawson, (...)
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  25. Empathy, Care, and Understanding in Adam Smith’s Theory of Moral Sentiments.Olivia Bailey - 2016 - The Adam Smith Review 9.
  26. Developmental Processes in Empathy.Kim A. Bard - 2001 - Behavioral and Brain Sciences 25 (1):25-26.
    In recent years, explanations of primate cognition highlighted clever arguments, rather than different ability. In the target article, definitions unify, explanations rely on basic nervous system functioning, theory is built on data that fit, and the emphasis is on evolutionary continuities. This commentary describes complexities inherent in the development of empathy that are not accounted for in Preston & de Waal's theory.
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  27. Empathy and Analogy.Allison Barnes & Paul R. Thagard - 1997 - Dialogue 36 (4):705-720.
    We contend that empathy is best viewed as a kind of analogical thinking of the sort described in the multiconstraint theory of analogy proposed by Keith Holyoak and Paul Thagard (1995). Our account of empathy reveals the Theory-theory/Simulation theory debate to be based on a false assumption and formulated in terms too simple to capture the nature of mental state ascription. Empathy is always simulation, but may simultaneously include theory-application. By properly specifying the analogical processes of empathy and their constraints, (...)
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  28. Concept and Empathy.David Bastow - 1977 - Philosophical Books 18 (2):120-122.
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  29. Is Empathy a Virtue.H. Battaly - 2011 - In Amy Coplan & Peter Goldie (eds.), Empathy: Philosophical and Psychological Perspectives. Oxford University Press. pp. 277--301.
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  30. From Empathy to Solidarity: Intersubjective Connections According to Edith Stein: The Deep Springs of Mundanity in Human Co-Existence: Moral Sense, Empathy, Solidarity, Communication, Intersubjective Grounding.Aa Bello - 1996 - Analecta Husserliana 48:367-375.
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  31. Empathy, A Return to Reason.Angela Ales Bello - 1977 - Analecta Husserliana 6:143.
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  32. Empathy.Catherine Belzung - 2014 - Journal for Perspectives of Economic Political and Social Integration 19 (1-2):177-191.
    When we see a child crying, the urge to help him and to comfort him comes to us spontaneously. We understand what he is experiencing, and feel in us something of his sadness, his distress: this is what we call empathy. This sense of the other is the fruit of our evolutionary history and is hardwired in our biology. Empathy has interested a lot of thinkers and in particular the Scottish philosophers of the Age of the Enlightenment such as Adam (...)
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  33. A Spatial and Perspective Change Theory of the Difference Between Sympathy and Empathy.Alain Berthoz & Bérangère Thirioux - 2010 - Paragrana 19 (1).
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  34. Empathy, Rationality, and Explanation.Mark Bevir & Karsten Stueber - 2011 - Journal of the Philosophy of History 5 (2):147-162.
    This paper describes the historical background to contemporary discussions of empathy and rationality. It looks at the philosophy of mind and its implications for action explanation and the philosophy of history. In the nineteenth century, the concept of empathy became prominent within philosophical aesthetics, from where it was extended to describe the way we grasp other minds. This idea of empathy as a way of understanding others echoed through later accounts of historical understanding as involving re-enactment, noticeably that of R. (...)
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  35. Empathy and Self-Recognition in Phylogenetic and Ontogenetic Perspective.Doris Bischof-Köhler - 2012 - Emotion Revies 4 (1):40-48.
    Empathy means understanding another person’s emotional or intentional state by vicariously sharing this state. As opposed to emotional contagion, empathy is characterized by the self–other distinction of subjective experience. Empathy develops in the second year, as soon as symbolic representation and mental imagery set in that enable children to represent the self, to recognize their mirror image, and to identify with another person. In experiments with 126 children, mirror recognition and readiness to empathize with a distressed playmate were investigated. Almost (...)
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  36. Empathic Dysfunction in Psychopathic Individuals.R. J. R. Blair - 2007 - In F. D. Farrow & R. Woodruff (eds.), Empathy in mental illness. Cambridge University Press. pp. 3-16.
    Psychopathy can be considered one of the prototypical disorders associated with empathic dysfunction. Reference to empathic dysfunction is part of the diagnostic criteria of psychopathy (Hare, 1991). The very ability to inflict serious harm to others repeatedly can be, and is (Hare, 1991), an indicator of a profound disturbance in an appropriate ‘empathic’ response to the suffering of another. The goal of this chapter will be to consider the nature of the empathic impairment in psychopathy. First, I will consider the (...)
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  37. Review of Michael Slote, The Ethics of Care and Empathy[REVIEW]Lawrence Blum - 2008 - Notre Dame Philosophical Reviews 2008 (3).
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  38. Empathy and the Teaching of History.Tony Boddington - 1980 - British Journal of Educational Studies 28 (1):13 - 19.
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  39. Sympathy, Understanding, and Hermeneutics in Hume's Treatise.Henrik Bohlin - 2009 - Hume Studies 35 (1-2):135-170.
    With his theory of sympathy in the Treatise of Human Nature, Hume has been interpreted as anticipating later hermeneutic theories of understanding. It is argued in the present article that Hume has good reasons to consider a hermeneutic theory of empathetic understanding, that such a theory avoids a serious difficulty in Hume’s “official,” positivist theory of sympathy, that it is compatible with the complex and subtle form of positivism, or naturalism, developed in Book 1 of the Treatise, and that his (...)
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  40. From Ape Empathy to Human Morality?E. G. N. Borg - 2014 - Analysis 74 (4):577-587.
    The idea that empathy provides an important developmental precursor to moral decision-making possesses significant conceptual appeal. However, the idea of a necessary, diachronic relation between empathy and morality has been rejected recently (by Prinz 2011, amongst others). This article reassesses the strength of the claim that empathy is developmentally necessary for (at least some forms of) morality and argues that the position remains a live possibility.
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  41. From Ape Empathy to Human Morality?Emma Borg - unknown
    The idea that empathy provides an important developmental precursor to moral decision making possesses significant conceptual appeal. However, the idea of a necessary, diachronic relation between empathy and morality has been rejected recently. This paper reassesses the strength of the claim that empathy is developmentally necessary for morality and argues that the position remains a live possibility.
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  42. From Ape Empathy to Human Morality?Emma Borg - unknown
    The idea that empathy provides an important developmental precursor to moral decision making possesses significant conceptual appeal. However, the idea of a necessary, diachronic relation between empathy and morality has been rejected recently. This paper reassesses the strength of the claim that empathy is developmentally necessary for morality and argues that the position remains a live possibility.
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  43. From Ape Empathy to Human Morality?Emma Borg - unknown
    The idea that empathy provides an important developmental precursor to moral decision making possesses significant conceptual appeal. However, the idea of a necessary, diachronic relation between empathy and morality has been rejected recently. This paper reassesses the strength of the claim that empathy is developmentally necessary for morality and argues that the position remains a live possibility.
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  44. From Ape Empathy to Human Morality?Emma Borg - unknown
    The idea that empathy provides an important developmental precursor to moral decision making possesses significant conceptual appeal. However, the idea of a necessary, diachronic relation between empathy and morality has been rejected recently. This paper reassesses the strength of the claim that empathy is developmentally necessary for morality and argues that the position remains a live possibility.
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  45. The Genesis of Empathy in Human Development: A Phenomenological Reconstruction. [REVIEW]Jonna Bornemark - 2014 - Medicine, Health Care and Philosophy 17 (2):259-268.
    In phenomenology, theories of empathy are intimately connected with the question of how it is possible to have insight into the mind of the other person. In this article, the author wants to show why it is self-evident for us that the other person is having experiences. In order to do so, it is not enough to discuss the phenomenon of empathy with a starting point in the already constituted adult person; instead the article presents a genetic approach to human (...)
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  46. Stace's "the Primacy of Sympathy".O. K. Bouwsma - 1942 - Journal of Philosophy 39 (23):631-635.
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  47. Sympathy and Interest.F. H. Bradley - 1883 - Mind 8 (32):573-575.
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  48. Adam Smith's ''Sympathetic Imagination'' and the Aesthetic Appreciation of Environment.Emily Brady - 2011 - Journal of Scottish Philosophy 9 (1):95-109.
    This paper explores the significance of Adam Smith's ideas for defending non-cognitivist theories of aesthetic appreciation of nature. Objections to non-cognitivism argue that the exercise of emotion and imagination in aesthetic judgement potentially sentimentalizes and trivializes nature. I argue that although directed at moral judgement, Smith's views also find a place in addressing this problem. First, sympathetic imagination may afford a deeper and more sensitive type of aesthetic engagement. Second, in taking up the position of the impartial spectator, aesthetic judgements (...)
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  49. Sympathy, Disenchantment, and Authority: Adam Smith and the Construction of Moral Sentiments.Michael Bray - 2007 - Graduate Faculty Philosophy Journal 28 (1):159-193.
  50. Author Reply: Empathy Does Provide Rational Support for Decisions. But Is It the Right Decision?Fritz Breithaupt - 2012 - Emotion Review 4 (1):96-97.
    This article examines the relation of empathy and rational judgment. When people observe a conflict most are quick to side with one of the parties. Once a side has been taken, empathy with that party further solidifies this choice. Hence, it will be suggested that empathy is not neutral to judgment and rational decision-making. This does not mean, however, that the one who empathizes will necessarily have made the best choice.
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