Southern Journal of Philosophy 49 (s1):40-65 (2011)
A longstanding problem with the study of empathy is the lack of a clear and agreed upon definition. A trend in the recent literature is to respond to this problem by advancing a broad and all-encompassing view of empathy that applies to myriad processes ranging from mimicry and imitation to high-level perspective taking. I argue that this response takes us in the wrong direction and that what we need in order to better understand empathy is a narrower conceptualization, not a broader one. I propose that empathy be conceptualized as a complex, imaginative process through which an observer simulates another person's situated psychological states while maintaining clear self–other differentiation. I defend my view through an examination of three processes: emotional contagion, a process of self-oriented perspective taking that I call “pseudo-empathy,” and empathy proper. Drawing on recent findings in social neuroscience, I highlight the differences among these processes and discuss conceptual, empirical, and normative reasons for keeping them theoretically and conceptually distinct.
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Citations of this work BETA
Introduction: Empathy and Collective Intentionality—The Social Philosophy of Edith Stein.Thomas Szanto & Dermot Moran - 2015 - Human Studies 38 (4):445-461.
Could Moral Enhancement Interventions Be Medically Indicated?Sarah Carter - 2016 - Health Care Analysis:1-16.
Does Empathy Have Any Place in Aquinas's Account of Justice?Stephen Chanderbhan - 2013 - Philosophia 41 (2):273-288.
Should Empathy Play Any Role in the Interpretation of Constitutional Rights?Lucia Corso - 2014 - Ratio Juris 27 (1):94-115.
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