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Jesse Prinz (2011). Against Empathy.

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  1.  6
    Liberal Nationalism, Immigration, and the Problem of Multiple National Identities.Lior Erez - forthcoming - Critical Review of International Social and Political Philosophy:1-23.
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  2.  1
    Care Ethics: An Ethics of Empathy?Jolanda van Dijke, Inge van Nistelrooij, Pien Bos & Joachim Duyndam - forthcoming - Nursing Ethics:096973301876117.
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  3.  5
    Empathy and Testimonial Trust.Olivia Bailey - 2018 - Royal Institute of Philosophy Supplement 84:139-160.
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  4.  8
    How to Clarify the Aims of Empathy in Medicine.Riana J. Betzler - 2018 - Medicine, Health Care and Philosophy 21 (4):569-582.
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  5.  9
    Empathy for Non-Kin, the Faraway, the Unfamiliar, and the Abstract––An Interdisciplinary Study on Mencian Moral Cultivation and a Response to Prinz.Jing Hu - 2018 - Dao: A Journal of Comparative Philosophy 17 (3):349-362.
    This article challenges the pessimistic view that empathy and other fellow feelings are biased and erratic motivation for morality. By discussing Mencius’ account on how to develop empathy from its biased and erratic beginnings, I argue that empathy can be extended to less common objects, such as non-kin, the faraway, the unfamiliar, and the abstract. The extension facilitated by empathy in turn enhances one’s moral cognition toward the sufferings of less common objects; the extension also helps to include less common (...)
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  6.  6
    Victims' Stories of Human Rights Abuse: The Ethics of Ownership, Dissemination, and Reception.Diana Tietjens Meyers - 2018 - Metaphilosophy 49 (1-2):40-57.
    This paper addresses three commentaries on Victims' Stories and the Advancement of Human Rights. In response to Vittorio Bufacchi, it argues that asking victims to tell their stories needn't be coercive or unjust and that victims are entitled to decide whether and under what conditions to tell their stories. In response to Serene Khader, it argues that empathy with victims' stories can contribute to building a culture of human rights provided that measures are taken to overcome the implicit biases and (...)
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  7.  5
    Moral-Epistemic Enhancement.Norbert Paulo - 2018 - Royal Institute of Philosophy Supplement 83:165-188.
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  8.  4
    The Moral Importance of Reflective Empathy.Ingmar Persson & Julian Savulescu - 2018 - Neuroethics 11 (2):183-193.
    This is a reply to Jesse Prinz and Paul Bloom’s skepticism about the moral importance of empathy. It concedes that empathy is spontaneously biased to individuals who are spatio-temporally close, as well as discriminatory in other ways, and incapable of accommodating large numbers of individuals. But it is argued that we could partly correct these shortcomings of empathy by a guidance of reason because empathy for others consists in imagining what they feel, and, importantly, such acts of imagination can be (...)
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  9.  5
    Living Slow and Being Moral.Nan Zhu, Skyler T. Hawk & Lei Chang - 2018 - Human Nature 29 (2):186-209.
    Drawing from the dual process model of morality and life history theory, the present research examined the role of cognitive and emotional processes as bridges between basic environmental challenges and other-centered moral orientation. In two survey studies, cognitive and emotional processes represented by future-oriented planning and emotional attachment, respectively, or by perspective taking and empathic concern, respectively, positively predicted other-centeredness in prosocial moral reasoning and moral judgment dilemmas based on rationality or intuition. Cognitive processes were more closely related to rational (...)
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  10. Empathy as the Moral Sense?Antti Kauppinen - 2017 - Philosophia 45 (3):867-879.
    In his recent work, Michael Slote argues that empathy is what Hutcheson called 'the moral sense'. The most innovative argument he offers for this claim is that our empathic reactions play a crucial role in fixing the reference of moral terms. I argue that Slote's bold proposal faces all the main problems of analytical naturalism, as well as some of its own. I suggest that empathy may nevertheless play a more modest and indirect role in acquiring moral knowledge.
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  11.  9
    The Roles of Implicit Understanding of Engineering Ethics in Student Teams’ Discussion.Eun Ah Lee, Magdalena Grohman, Nicholas R. Gans, Marco Tacca & Matthew J. Brown - 2017 - Science and Engineering Ethics 23 (6):1755-1774.
    Following previous work that shows engineering students possess different levels of understanding of ethics—implicit and explicit—this study focuses on how students’ implicit understanding of engineering ethics influences their team discussion process, in cases where there is significant divergence between their explicit and implicit understanding. We observed student teams during group discussions of the ethical issues involved in their engineering design projects. Through the micro-scale discourse analysis based on cognitive ethnography, we found two possible ways in which implicit understanding influenced the (...)
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  12.  16
    De Se Preferences and Empathy for Future Selves1.L. A. Paul - 2017 - Philosophical Perspectives 31 (1):7-39.
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  13.  19
    There Should Not Be Shame in Sharing Responsibility: An Alternative to May’s Social Existentialist Vision.Timothy Oakberg - 2016 - Ethical Theory and Moral Practice 19 (3):755-772.
    Some of the greatest harms perpetrated by human beings—mass murders, for example—are directly caused by a small number of individuals, yet the full force of the transgressions would not obtain without the indirect contributions of many others. To combat such evils, Larry May argues that we ought to cultivate a sense of shared responsibility within communities. More specifically, we ought to develop a propensity to feel ashamed of ourselves when we choose to be associated with others who transgress. Grant that (...)
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  14.  10
    I’M so Angry I Could Help You: Moral Outrage as a Driver of Victim Compensation.Erik W. Thulin & Cristina Bicchieri - 2016 - Social Philosophy and Policy 32 (2):146-160.
  15.  70
    Empathy and Morality. [REVIEW]Jessica Isserow - 2015 - Biology and Philosophy 30 (4):597-608.
    Many of us will find it intuitive that there exists an important link between the ability to feel for others on the one hand and the ability to care for them and attend to their needs on the other—that is, between a capacity for empathy and a capacity for morality. But spelling out the details is hard to do. Not only must we say something about what having these distinct capacities amounts to; there is also the problem of specifying how (...)
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  16.  56
    Rejecting Empathy for Animal Ethics.T. J. Kasperbauer - 2015 - Ethical Theory and Moral Practice 18 (4):817-833.
    Ethicists have become increasingly skeptical about the importance of empathy in producing moral concern for others. One of the main claims made by empathy skeptics is a psychological thesis: empathy is not the primary psychological process responsible for producing moral concern. Some of the best evidence that could confirm or disconfirm this thesis comes from research on empathizing with animals. However, this evidence has not been discussed in any of the prominent critiques of empathy. In this paper, I investigate six (...)
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  17.  83
    Empathy and Its Role in Morality.Meghan Masto - 2015 - Southern Journal of Philosophy 53 (1):74-96.
    In this paper, I will argue, contra Prinz, that empathy is a crucial component of our moral lives. In particular, I argue that empathy is sometimes epistemologically necessary for identifying the right action; that empathy is sometimes psychologically necessary for motivating the agent to perform the right action; and that empathy is sometimes necessary for the agent to be most morally praiseworthy for an action. I begin by explaining what I take empathy to be. I then discuss some alleged problems (...)
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  18.  22
    Which Causes of Moral Beliefs Matter?Elizabeth O’Neill - 2015 - Philosophy of Science 82 (5):1070-1080.
    I argue that information about the distal causes of moral beliefs, such as evolution, is only relevant for assessing the epistemic status of moral beliefs in cases where we cannot determine whether the proximal processes producing these beliefs are reliable just by examining the properties of these proximal processes. Any investigation into the epistemic status of moral beliefs given their causes should start with a look at proximal causes—not at evolution. I discuss two proximal psychological influences on moral beliefs—disgust and (...)
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  19.  22
    Cultivation of Empathy in Individuals with High-Functioning Autism Spectrum Disorder.Pier Jaarsma - 2013 - Ethics and Education 8 (3):290-300.
    High-functioning individuals with autism spectrum disorder typically lack cognitive empathy, compromising their moral agency from both a Kantian and a Humean perspective. Nevertheless, they are capable of exhibiting moral behavior, and sometimes, they exhibit what may be deemed ‘super-moral’ behavior. The empathy deficit poses, to varying degrees, limitations with respect to their moral motivation and moral agency. To compensate for this deficit, individuals with HF-ASD rely primarily, and justifiably, on the formation and application of moral rules. Educators who focus predominantly (...)
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  20.  34
    Review of Michael Slote, Education and Human Values: Reconciling Talent with an Ethics of Care Routledge, 2012. [REVIEW]Francis Schrag - 2013 - Studies in Philosophy and Education 32 (2):205-211.