Empathy Bias Research Articles

Nearsighted empathy: exploring the effect of empathy on distance perception, with eye movements as modulators

Empathy, a cornerstone of social interaction, involves shared representation, eliciting vicarious emotions. However, its influence on shared perceptual representations, particularly in foundational domains such as distance perception, remains unexplored. In this study, we introduce a novel adaptation of the empathy for pain task to investigate empathy’s influence on distance perception. We also examine how two personality traits, trait empathy and alexithymia, modulate this relationship. Utilizing eye-tracking technology, we examine how attention allocation to different facial and bodily features affects empathy’s impact on distance perception. Our findings indicate that empathy biases individuals to perceive targets as closer, with trait empathy reinforcing this effect and alexithymia attenuating it. Furthermore, we demonstrate that heightened attention to eyes and face correlates with perceiving targets as closer, while attention to hand shows the opposite trend. These results underscore the broader influence of empathy beyond shared emotions, revealing its capacity to alter perceptual processes. By elucidating the interplay between personality traits and visual inputs in shaping these alterations, our study offers valuable insights for future research exploring the role of shared representation in empathy across various perceptual domains.

The oxytocinergic system and racial ingroup bias in empathic neural activity

Studies have indicated that the human brain exhibits a more robust neural empathic response towards individuals of the same racial ingroup than those of the outgroup. However, the impact of the oxytocinergic system on the dynamic connectivity between brain regions involved in racial ingroup bias in empathy (RIBE) and its implications for real-life social interaction intention remains unclear. To address this gap, we employed functional magnetic resonance imaging (fMRI) to investigate RIBE-modulated neural activities and the influence of the oxytocinergic system at both neural and behavioral levels. Participants homozygous for the A/A and G/G genotypes of the oxytocin receptor gene (OXTR) rs53576 polymorphism underwent scanning while making judgments about painful versus non-painful stimuli in same-race versus other-race scenarios following either oxytocin (OT) or placebo treatment. The results revealed greater activity in the anterior cingulate cortex (ACC) and anterior insula (AI) in response to same-race compared to other-race models in the G/G group but not in the A/A group. RIBE also modulated the connections between bilateral AI and the ACC, and the effect of OT on this modulatory effect was moderated by genotype rs53576 and interpersonal trust. Moreover, more extensive changes in AI-ACC connections were associated with higher levels of revenge intention in the low interpersonal trust group. Overall, our findings suggest a pivotal role of the oxytocinergic system in the RIBE-modulated neural activities and revenge intention in human interactions with the modulatory effect of interpersonal trust.This article is part of the Special Issue on “Empathic Pain”.

The development of Tibetan children's racial bias in empathy: The mediating role of ethnic identity and wrongfulness of ethnic intergroup bias.

In Experiment 1 (N = 108, aged 7-12), ethnic identity was primed using Tibetan and Han names. Then negative and neutral events were applied to measure the RBEs of Tibetan children. In Experiment 2 (N = 148, aged 7-12), negative events were replaced by pain events. In Experiment 3 (N = 60, aged 7-12), Tibetan children's ethnic identity and the awareness of the wrongfulness of ethnic intergroup bias were added to examine the underlying mechanism. Results found that RBEs increased among Tibetan children aged 7-10 and decreased among those aged 11-12, Moreover, we analyzed age as a continuous variable and found that 10 years old was the inflection point in the development of RBEs in Tibetan children. Importantly, children aged 11-12 years old realized more wrongfulness of ethnic intergroup bias than children aged 7-10. The ethnic identity of Tibetan children aged 7-10 mediated the relation between age group and RBEs. And the wrongfulness of ethnic intergroup bias mediated the link between age group and RBEs in Tibetan children aged 9-12. Our study sheds light on the development of RBEs in Tibetan school-aged children and highlights the importance of identifying the appropriate timing for intervening in prejudice. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Social media intergroup expression and White Americans’ attitudes toward ethnic Chinese during COVID-19

ABSTRACT Guided by intergroup contact theory, this survey study investigates how White American adults’ (N = 697, Mage = 44.42, SD = 14.6, age range = 18–67) social media intergroup expression frequency and valence, direct contact quality, and perceptions of institutional bias were associated with behavioral and affective attitudes toward ethnic Chinese during COVID-19. Structural Equation Modeling analyses indicate that social media intergroup expression valence and direct contact quality play a critical role in improving intergroup attitudes toward ethnic Chinese directly, and indirectly through building empathy and/or reducing anxiety. In addition, analyses demonstrate the negative role of social media intergroup expression frequency, which had: (1) a direct negative effect on behavioral attitudes and (2) an indirect negative effect on both attitudinal measures through increased anxiety and decreased empathy. Lastly, perceptions of institutional bias were negatively associated with affective attitudes through increased intergroup anxiety. Overall, findings reveal the dynamic interplay of the intergroup processes between social media intergroup expression, intergroup contact, and perceptions of institutional bias in shaping intergroup anxiety, empathy, and attitudes during COVID-19.

Supplemental Material for The Development of Tibetan Children’s Racial Bias in Empathy: The Mediating Role of Ethnic Identity and Wrongfulness of Ethnic Intergroup Bias

Supplemental Material for The Development of Tibetan Children’s Racial Bias in Empathy: The Mediating Role of Ethnic Identity and Wrongfulness of Ethnic Intergroup Bias

EEG evidence for racial ingroup bias in collective empathy for pain.

Previous research on racial ingroup bias in empathy for pain focused on neural responses to a single person's suffering. It is unclear whether empathy for simultaneously perceived multiple individuals' pain (denoted as collective empathy in this study) is also sensitive to perceived racial identities of empathy targets. We addressed this issue by recording electroencephalography from Chinese adults who responded to racial identities of 2 × 2 arrays of Asian or White faces in which 4 faces, 1 face, or no face showed painful expressions. Participants reported greater feelings of others' pain and their own unpleasantness when viewing 4 compared to 1 (or no) painful faces. Behavioral responses to racial identities of faces revealed decreased speeds of information acquisition when responding to the face arrays with 4 (vs. 1 or no) painful expressions of Asian (but not White) faces. Moreover, Asian compared to White face arrays with 4 (vs. 1 or no) painful expressions elicited a larger positive neural response at 160-190ms (P2) at the frontal/central electrodes and enhanced alpha synchronizations at 288-1,000ms at the central electrodes. Our findings provide evidence for racial ingroup biases in collective empathy for pain and unravel its relevant neural underpinnings.

Expectations of intergroup empathy bias emerge by early childhood.

Across two preregistered studies with children (3-12-year-olds; N = 356) and adults (N = 262) from the United States, we find robust expectations for intergroup empathic biases. Participants predicted that people would feel better about ingroup fortunes than outgroup fortunes and worse about ingroup misfortunes than outgroup misfortunes. Expectations of empathic bias were stronger when there was animosity and weaker when there was fondness between groups. The largest developmental differences emerged in participants' expectations about how others feel about outgroup misfortunes, particularly when there was intergroup animosity. Whereas young children (3-5-year-olds) generally expected people to feel empathy for the outgroup (regardless of the relationship between the groups), older children (9-12-year-olds) and adults expected Schadenfreude (feeling good when an outgroup experiences a misfortune) when the groups disliked one another. Overall, expectations of empathic biases emerge early but may be weaker when there are positive intergroup relationships. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Supplemental Material for Expectations of Intergroup Empathy Bias Emerge by Early Childhood

Supplemental Material for Expectations of Intergroup Empathy Bias Emerge by Early Childhood

On the impact of the genocide on the intergroup empathy bias between former perpetrators, survivors, and their children in Rwanda.

Studying what factors influence the ability to resonate with the pain of others in the aftermath of a genocide and how this extends to the following generation is critical to better understand the perpetuation of conflicts. In the present study conducted in Rwanda, we recruited former genocide perpetrators and survivors, and their respective children and investigated how their neural response to the pain of others is modulated when they visualized pictures of former perpetrators or survivors, or their offspring. We further evaluated how the impact of the genocide and psychological factors associated with trauma influenced the results. Results showed that the intergroup empathy bias-that is, a reduced neural response to the pain of the outgroup-is present for both individuals alive during the genocide and their offspring. We also observed that a higher number of stressors experienced during the genocide was associated with a higher reduction of the neural response to the pain of others, even toward the children of one's own ingroup. Finally, we observed that a deliberate and free decision to reconcile is associated with a higher neural response to the pain of others. The results may be central to encouraging reconciliation in peacebuilding programs and to fostering empathic repair after trauma. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Ingroup Empathy, Help, and Blame After Anti-LGBT+ Hate Crime.

Crimes motivated by hatred toward a person's sexual orientation or gender identity typically cause greater physical and emotional harm than comparative crimes not motivated by hate. Compounding these impacts, hate crime victims receive less empathy, less support, and are blamed more for their victimization both by society in general and by criminal justice agencies. However, as hate crimes are the epitome of intergroup hostility, the crimes are also likely to engender an ingroup empathy bias in which fellow LGBT+ people provide greater empathy to hate crime victims, potentially motivating greater support and reducing victim blaming for these particularly marginalized victims. Across three studies, we examined LGBT+ participants' empathic reactions to hate crime victims, along with their willingness to help victims and blame victims. In the Pilot Study (N = 131) and Study 1 (N = 600), we cross-sectionally showed that indirect experiences of hate crimes predicted a stronger LGBT+ identity which, in turn, was associated with greater empathy that predicted greater willingness to help victims and blame the victim less. In Study 2 (N = 657), we experimentally manipulated the motivation of a crime (hate vs. non-hate) and the group membership of the victim (ingroup-LGBT+ vs. outgroup-heterosexual) and found that crimes that had one or more group elements (i.e., involved an ingroup member and/or was motivated by hate) elicited greater empathy that, in turn, increased the willingness to help the victim and reduced victim blaming. Together, the findings provide cogent evidence that LGBT+ communities respond to anti-LGBT+ hate crimes with overwhelming empathy, and this ingroup empathy bias motivates helping behaviors and reduces victim blame, thereby buffering the marginalizing consequences of hate crimes. Policy implications include acknowledging and harnessing the importance of shared identities when practitioners and criminal justice agencies respond to anti-LGBT+ hate crimes.

(Not) part of the team: Racial empathy bias in a South African minimal group study.

Minimal Group Paradigm (MGP) research suggests that recategorization with an arbitrarily defined group may be sufficient to override empathy biases among salient social categories like race. However, most studies utilizing MGPs do not consider sufficiently the socio-historical contexts of social groups. Here we investigated whether the recategorization of White participants into arbitrarily defined mixed-race teams using a non-competitive MGP would ameliorate racial empathy biases towards ingroup team members in the South African context. Sixty participants rated their empathic and counter-empathic (Schadenfreude, Glückschmerz) responses to ingroup and outgroup team members in physically painful, emotionally distressing, and positive situations. As anticipated, results indicated significant ingroup team biases in empathic and counter-empathic responses. However, mixed-race minimal teams were unable to override ingroup racial empathy biases, which persisted across events. Interestingly, a manipulation highlighting purported political ideological differences between White and Black African team members did not exacerbate racial empathy bias, suggesting that such perceptions were already salient. Across conditions, an internal motivation to respond without prejudice was most strongly associated with empathy for Black African target individuals, regardless of their team status. Together, these results suggest that racial identity continues to provide a salient motivational guide in addition to more arbitrary group memberships, even at an explicit level, for empathic responding in contexts characterized by historical power asymmetry. These data further problematize the continued official use of race-based categories in such contexts.

Free Your Mind: Creative Thinking Contributes to Overcoming Conflict-Related Biases.

Conflicts between groups are difficult to resolve, partly because humans tend to be biased in judging outgroup members. The aim of the current article is to review findings on the link between creativity and conflict-related biases and to offer a model that views creative cognition as an ability that may contribute to overcoming conflict-related biases. Our proposed model conforms to the twofold model of creativity. According to this model, creativity involves a generation phase and an evaluation phase, and these phases correspond to the neural mechanisms that underlie conflict-related biases. Specifically, we contend that the generation phase of creativity affects conflict-related biases by exerting an influence on stereotypes and prejudice, outgroup-targeted emotions, and ingroup empathy biases, all of which rely on the default mode network. Conversely, the evaluation phase of creativity, which is usually associated with activation in the executive control network and action-observation system, may be related to herding behaviors. Building on the shared mechanisms of creativity and conflicts, we propose that studies examining creativity-based interventions may be effective in promoting reconciliation.

Exploring situational empathy and intergroup empathy bias among people with two opposing cultural norms: Collectivism and individualism

Focusing on empathic behavior of Iranians, Americans, and Biculturals, this paper investigated how living as a bicultural in a culturally different environment affects situational empathy and intergroup empathy bias. Findings show participants’ cultural background and group identity significantly impacted their empathic responsiveness in favor of people with collectivist cultural norms. Further, people raised in a socio-centric/collectivist society reported higher empathy for in-group members compared to those raised in an ego-centric/individualist society. Regardless of nationality, affective empathy was reported higher than cognitive empathy. The same trend was found for individualist cultural norms, especially for biculturals, suggesting there is a global trend of individualism. Implications are discussed.

Supplemental Material for On the Impact of the Genocide on the Intergroup Empathy Bias Between Former Perpetrators, Survivors, and Their Children in Rwanda

Supplemental Material for On the Impact of the Genocide on the Intergroup Empathy Bias Between Former Perpetrators, Survivors, and Their Children in Rwanda

We cannot empathize with what we do not recognize: Perceptions of structural versus interpersonal racism in South Africa.

Recent research suggests holding a structural, rather than interpersonal, understanding of racism is associated with greater impetus to address racial disparities. We believe greater acknowledgment of structural racism also functions to mitigate against empathic failures in response to structural injustices. Given South Africa’s situatedness as a country characterized by historical racialized oppression and continuing unjust legacies, it is appropriate to examine these ideas there. Across three studies, we tested the hypotheses that members of advantaged groups’ perspective taking and empathic concern may be compromised in response to people challenging the unequal status quo, and that a priori perceptions about the impact of structural (vs interpersonal) racism may mitigate or exacerbate such empathic failures. In Study 1, a national sample of White South Africans (n = 195) endorsed perceptions of interpersonal racism more readily than perceptions of structural racism, and expressed high levels of competitive victimhood for perceived anti-White structural racism. Studies 2 (n = 138) and 3 (n = 85) showed that White participants at a historically White university responded with impaired perspective taking and intergroup empathy bias in response to people challenging structural disparities. Finally, reduced recognition of continuing structural racism predicted greater intergroup empathy bias, which, in turn, was associated with reduced willingness to engage in intergroup discussions about past harm (Study 3). We propose that greater acknowledgment of structural racism is necessary not only to surmount intergroup empathic failures, but also to transcend the socioeconomically unequal legacies of apartheid and beyond.

Influence of Parental Experience on Transformational Leadership Behaviour: A Test of Work–Family Enrichment of Male Managers from an Employee Perspective

Abstract Background: When a male leader becomes a father, changes in his transformational leadership behaviour occur due to shifted priorities, role expectations and resource transfer between domains. Work–life enrichment research acknowledges the positive overall effects of fatherhood on overall transformational leadership behaviours. Our quantitative study contributes to existing knowledge by analysing the perception of behavioural changes of leaders from the employees’ view. The results are matched with previous studies to assess differences of perception between leaders and employees. Methods: Our research uses a granular, detailed definition of transformational leadership. Based on a sample of 139 respondents, we test the positive effects of fatherhood on leadership performance with Wilcoxon signed rank sum tests. Results: 13 out of 15 transformational leadership behaviours improve significantly with fatherhood. We find that leaders and employees view change differently. Employees perceive improvement similarly in terms of direction, but it is less pronounced in terms of magnitude. Moreover, we find that well rated leaders tend to benefit the most from fatherhood, at least from the perspective of their employees. Males perceive higher levels of improvement than females, which we attribute to a gender empathy bias. Conclusion: Our study confirms work–family enrichment theory and the positive effects of fatherhood on transformational leadership behaviour. Nevertheless, we show that not all involved parties perceive behavioural changes conformably.

Skin Color and Attractiveness Modulate Empathy for Pain: An Event-Related Potential Study.

Although racial in-group bias in empathy for pain has been reported, empathic responses to others’ pain may be influenced by other characteristics besides race. To explore whether skin color and attractiveness modulate empathy for pain, we recorded 24 participants’ reactions to painful faces from racial in-group members with different skin color (fair, wheatish, or dark) and attractiveness (more or less attractive) using event-related potentials (ERPs). Results showed that, for more attractive painful faces, dark skin faces were judged as less painful and elicited smaller N2 amplitudes than fair- and wheatish-skinned faces. However, for less attractive faces, there were no significant differences among the three skin colors. Our findings suggest that empathy for pain toward racial in-group members may be influenced by skin color and attractiveness.

The residential stability mindset increases racial in-group bias in empathy

With the deepening of internationalization, the population’s mobility has greatly increased, which can impact people’s intergroup relationships. The current research examined the hypothesis that residential mobility plays a crucial role in racial in-group bias in empathy (RIBE) with three studies. By manipulating the residential mobility/stability mindset and measuring subjective pain intensity ratings (Study 1) and event-related potentials (ERPs, Study 2) of Chinese adults on painful and neutral expressions of Asian and Caucasian faces, we found that the RIBE in subjective ratings and N1 amplitudes increased and P3 amplitudes decreased in the stability group. Transcranial direct current stimulation (tDCS) manipulation in Study 3 further found that anodal stimulation of the left dorsolateral prefrontal cortex (DLPFC) increased the RIBE of participants with residential stability experience but had no effect on those with residential mobility experience. As residential mobility continues to increase worldwide, we may observe concomitant changes in racial intergroup relationships.

The Empathic Potential of Diverse Teams: How Member Contact Reduces Disparity in Treatment (WITHDRAWN)

Disparity in treatment of customers and beneficiaries from different social groups is a pervasive phenomenon in the United States. To address this issue, we propose that service organizations should form work teams of providers from a diverse range of social groups. Drawing on intergroup contact theory and literature on intergroup emotions, we present a theoretical model articulating how inter-member contact inside diverse work teams reduces member anxiety about , and builds affective ties with, other social groups, resulting in increased empathy and decreases in affective prejudice (or empathy bias). Moreover, we theorize an empathy diffusion process from colleague-to-colleague to service provider-to-service recipient, which ultimately results in reduction of disparity in treatment of extra-organizational individuals at work. Our conceptual model makes important theoretical contributions to the team diversity literature by challenging the assumptions of social categorization process theories to highlight the empathetic potential of diverse teams. This model also has significant practical implications for organizations struggling to curb discrimination and alleviate the disparity in treatment of service recipients.

Alterations in Religious Rituals Due to COVID-19 Could Be Related to Intragroup Negativity: A Case of Changes in Receiving Holy Communion in the Roman Catholic Community in Poland

The COVID-19 pandemic has affected various domains of everyday life, including important religious rituals. In the Roman Catholic Church in Poland, the reception of Holy Communion was substantially altered. The suggestion of the Polish Episcopal Conference and diocesan bishops was to receive Holy Communion on the hand during the pandemic, while receiving on the tongue had been the default form before the pandemic. The present studies investigated whether alterations in the form of receiving Holy Communion during the pandemic resulted in intragroup negativity. A total of 376 Polish Roman Catholics participated in two online studies. The most ambivalent emotions toward their religious community were experienced by the followers who recognized reception of Holy Communion on the hand only. Intergroup bias occurred within the “hand only” and the “mouth only” groups and consisted in out-group favoritism (within the “hand only”) and out-group derogation (“mouth only”) in their perception of religious orientation. Intergroup empathy bias occurred in the “hand only” and “spiritual reception” groups, which reported less empathy toward those of the out-group (“mouth only”) infected with SARS-CoV-2. The highest legitimacy of the Church authority was agreed upon by the supporters of both forms of receiving Holy Communion.