Pain Of Others Research Articles

Could a robot feel pain?

AbstractQuestions about robots feeling pain are important because the experience of pain implies sentience and the ability to suffer. Pain is not the same as nociception, a reflex response to an aversive stimulus. The experience of pain in others has to be inferred. Danaher’s (Sci Eng Ethics 26(4):2023–2049, 2020. https://doi.org/10.1007/s11948-019-00119-x) ‘ethical behaviourist’ account claims that if a robot behaves in the same way as an animal that is recognised to have moral status, then its moral status should also be assumed. Similarly, under a precautionary approach (Sebo in Harvard Rev Philos 25:51–70, 2018. https://doi.org/10.5840/harvardreview20185913), entities from foetuses to plants and robots are given the benefit of the doubt and assumed to be sentient. However, there is a growing consensus about the scientific criteria used to indicate pain and the ability to suffer in animals (Birch in Anim Sentience, 2017. https://doi.org/10.51291/2377-7478.1200; Sneddon et al. in Anim Behav 97:201–212, 2014. https://doi.org/10.1016/j.anbehav.2014.09.007). These include the presence of a central nervous system, changed behaviour in response to pain, and the effects of analgesic pain relief. Few of these criteria are met by robots, and there are risks to assuming that they are sentient and capable of suffering pain. Since robots lack nervous systems and living bodies there is little reason to believe that future robots capable of feeling pain could (or should) be developed.

Pediatric Neural Changes to Physical and Emotional Pain After Intensive Interdisciplinary Pain Treatment: A Pilot Study.

Brain areas activated during pain can contribute to enhancing or reducing the pain experience, showing a potential connection between chronic pain and the neural response to pain in adolescents and youth. This study examined changes in brain activation associated with experiencing physical pain and observing physical and emotional pain in others by using functional magnetic resonance imaging (fMRI) before and after intensive interdisciplinary pain treatment (IIPT). Eighteen youths (age 14 to 18) with widespread chronic pain completed fMRI testing before and after IIPT to assess changes in brain activation in response to physical and emotional pain. Broadly, brain activation changes were observed in frontal, somatosensory, and limbic regions. These changes may suggest improvements in descending pain modulation via thalamus and caudate, and the different pattern of brain activation after treatment suggests potentially better discrimination between physical and emotional pain. Brain activation changes were also correlated with improvements in clinical outcomes of catastrophizing (reduced activation in right caudate, right mid-cingulate, and postcentral gyrus) and pain-related disability (increased activation in precentral gyrus, left hippocampus, right middle occipital cortex, and left superior frontal gyrus). These changes could indicate that reduced brain protective responses to pain were associated with treatment-related improvements. This pilot study highlights the need for larger trials designed to better understand the brain mechanisms involved in pediatric widespread pain treatment.

“Our American Optimism”: Race, Recognition, and Belonging in Claudia Rankine’s Don’t Let Me Be Lonely: An American Lyric

This paper explores Claudia Rankine’s representation of the feelings of racialisation in her 2004 poetry collection Don’t Let Me Be Lonely: An American Lyric. Contextualising this work within wider debates in Afropessimist philosophy, it considers how the poet’s portrayal of emotional pain, depression, and numbness exemplify a form of ‘social death’ instigated by the ubiquitous violence of antiblackness. Through close readings of select sequences, it argues that Rankine frames death as an ongoing structure of African American experience, rather than a singular event. In turn, this paper also considers how her innovative and hybrid “American Lyric” form functions to create a new grammar for Black self-expression in an ostensibly ‘post-race’ culture that obfuscates contemporary systems of racial inequality. It argues that Rankine’s collection cultivates an ethics of attention to the experiences and pain of others, offering poetry as a form of “exhausted hope” to challenge the dehumanising force of White supremacy.

Beyond pain privacy and pain meters: a new vision for pain biomarkers.

To an individual, pain is unambiguously real. To a caregiver, assessing pain in others is a challenging process shrouded in doubt. To explain this challenge, many assume that pain "belongs" exclusively to the bearer of that experience and accept the dogma that pain is private. However, privacy also entails that it is not possible to identify, share, or communicate that experience with others. Obviously, this is not true and the consequences of pain privacy would be devastating for healthcare. Pain is indeed unique and subjective, but not necessarily private. Pain is in fact readily communicable, though perhaps not as effectively and reliably as caregivers would like. On the other hand, healthcare systems mandate objective metrics in pain diagnosis. Smiley face caricatures are a staple of clinical practice and a universal standard for reporting pain levels. These conditions create a double paradox: Assess a private experience that is inaccessible, and use numerical scales to measure subjective attributes. Navigating this stressful environment, medical professionals experience intellectual dissonance, patients are frustrated, and value-based care is undermined. Offering a way out, first, we refute the privacy and objectification of pain citing philosophical, behavioral, and neuroscientific arguments. We discuss Wittgensteinian views against privacy, explore the clear evolutionary advantage of communicating pain to others, and identify neural circuits in the mammalian brain that contribute to empathy. Second, we highlight the subjectivity of pain, embracing the complexity and uniqueness of an individual's pain. We also provide compelling evidence for brain mechanisms that actively shape the pain experience according to predictive coding principles. Third, we offer a vision for the development of biomarker technologies that assess pain fairly without engendering bias against the patient's narrative. Our recommendations are based on the overwhelming appreciation that "medicine by emoji" is inadequate for capturing the multidimensional nature of pain. Our view is that the most promising candidates for pain biomarkers consist of self-reports as ground truth augmented by physiological signatures of biological relevance to pain. Integration of subjective and objective multimodal features will be key for the development of comprehensive pain assessment models.

A qualitative study of special operations forces chaplaincy teams' relationship building for suicide prevention, intervention, and postvention.

The U.S. special operations forces (SOF) contribute to a range of complex missions and experience high operational tempo, which may result in heightened professional and personal stressors. Those who are experiencing stressors may be reluctant to seek professional mental health services due to career concerns. The chaplaincy community is at the forefront of bearing and responding to the pain of others including those at risk for suicide. As a formative step to developing a tailored suicide prevention curriculum for the U.S. SOF religious support teams (RSTs), we sought to understand SOF RSTs' common strategies for suicide prevention, intervention, and postvention. We conducted confidential interviews with SOF RSTs via telephone and in person. We used an inductive thematic analysis to code a total of 57 transcripts. SOF RSTs prominently expressed that building relationships with SOF community members was foundational to their suicide prevention, intervention, and postvention practices: (a) Suicide prevention involved being available and cultivating a community of insiders who can provide resources as needed prior to crisis escalation; (b) Suicide intervention involved listening and responding to suicide risk and building autonomy for a suicidal SOF member to seek outside help; (c) Suicide postvention involved reaching out to suicide-loss survivors and grieving together through memorial services. The salient theme of building relationships points to opportunities to capitalize on RSTs' social connections and to enhance skills and resources for military suicide prevention, intervention, and postvention practices. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

The Compassion-Centered Model and Its Constructive Role in the Formation of a Healthy Society in the Light of

Compassion is kindness rooted in appreciation of other human beings as real human beings. Research has been done on these important and constructive educational models of kindness and their constructive role in the formation of a healthy society in the light of the Prophet's way of life. Kindness is one of the important issues. In the field of community education, we can mention skills and characteristics that play a significant role in individual and social relationships based on kindness and attention to people's needs and problems and creating solidarity and responsibility of community members. Although the role of kindness as an educational model in the society has been neglected in the present era, the Quran and hadiths have mentioned it as a source of guidance and human education. This research investigates the concept of compassion and its educational effects from the perspective of the prophetic tradition with a descriptive-analytical method in order to investigate the characteristics and skills of compassion and its educational effects in the fields of belief, emotion, emotional and moral, in individual and social axes, and the culture of compassion to grow in society and focus on it. The results of the research show that compassion is one of the effective and useful personal and social traits that causes the mutual influence of people on each other in the direction of a better life and healing of the soul and spirit. And still, compassion is a set of qualities and skills and has a concept more than kindness and compassion. If after discussion and investigation it can be said that compassion is a person's relationship with God and man himself and It places society and people on the basis of monotheistic belief, love, responsibility, sympathy and empathy. According to this compassion, it has several basic educational roles, including seeing God as present and watching in all stages of life, and seeing Him as the agent of receiving mercy and guidance; And also controlling emotions and feelings and managing human interactions with others and protecting and relieving humans from the pains and pains of others and being kind to them and creating a platform for creating mutual love and good interaction in the community and these are reasons for being human and Muslim. We should keep this religious and human duty alive in our minds so that we can have a society free from unkindness.

Regarding the Pain of Indigenous Others

Cities are real, physical, material concentrations of human activities and built environments, but they are also portals that allow and require unique ways of perceiving relations across space and time. Photography, especially the genre of seductive urban landscape views so often deployed by airlines, realtors, and city boosters, distorts our perceptions of space-time. These distortions are particularly serious in the unique configuration of Indigeneity and transnationalization that constitutes the lands presently known as Canada and British Columbia. Drawing inspiration from Sontag's dark but essential Regarding the Pain of Others, and focusing on the Vancouver global city region, this article seeks to develop critical captions for urban landscape views as what Eugène Atget portrayed as crime-scene evidence.

Beyond physical sensations: investigating empathy and prosocial behavior in vicarious pain responders.

Empathy, the capacity to share others' emotional experiences, has been proposed as a key motivation for altruistic behavior in both humans and animals. Sharing another's emotional experience may generate a self-embodied simulation of their emotional state, fostering understanding and promoting prosocial behavior. Vicarious pain responders report sensing physical pain when observing others in pain. Whether this ability extends to emotional experiences remains unexplored. Using both questionnaires and ecologically valid behavioral tasks, we explored whether vicarious pain responders differ from nonresponders in empathic abilities and prosocial behavior. Participants watched video clips of people describing a negative emotional life event. We operationalized several empathic abilities and responses (empathic accuracy, affective synchrony, emotional reaction, and empathic motivation) based on participants' and targets' responses during and after watching the videos. Participants were also engaged in a donation task measuring tendency for prosocial behavior. Findings reveal that compared to nonresponders, vicarious pain responders exhibit enhanced empathic accuracy, intensified emotional reactions to others' emotional pain, and a greater motivation to communicate with the target. This study marks the first behavioral evidence showcasing vicarious pain responders' empathic abilities, reactions, and motivation in response to nonphysical pain of others, expanding our knowledge of this phenomenon and its association with broader empathic abilities.

Neural mechanisms of costly helping in the general population and mirror-pain synesthetes

It has been argued that experiencing the pain of others motivates helping. Here, we investigate the contribution of somatic feelings while witnessing the pain of others onto costly helping decisions, by contrasting the choices and brain activity of participants that report feeling somatic feelings (self-reported mirror-pain synesthetes) against those that do not. Participants in fMRI witnessed a confederate receiving pain stimulations whose intensity they could reduce by donating money. The pain intensity could be inferred either from the facial expressions of the confederate in pain (Face condition) or from the kinematics of the pain-receiving hand (Hand condition). Our results show that self-reported mirror-pain synesthetes increase their donation more steeply, as the intensity of the observed pain increases, and their somatosensory brain activity (SII and the adjacent IPL) was more tightly associated with donation in the Hand condition. For all participants, activation in insula, SII, TPJ, pSTS, amygdala and MCC correlated with the trial by trial donation made in the Face condition, while SI and MTG activation was correlated with the donation in the Hand condition. These results further inform us about the role of somatic feelings while witnessing the pain of others in situations of costly helping.

Suniya Luthar (1958-2023).

Co-founder Emerita of Authentic Connections, Founder of Authentic Connections Groups, and Professor Emerita at Columbia University's Teachers College, Suniya Luthar passed away on February 16, 2023. Suniya was born on December 9, 1958, in New Delhi, India, where she studied for BA (1978) and MA (1980) degrees and served as a lecturer on child development (1981-1984), all at Lady Irwin College. After decades of studying youth across the economic spectrum, Suniya concluded that ultimately children's ability to be resilient is most linked to their mother's well-being and that became the final focus of her empirical and community work. Suniya initiated several projects to support mothers. They include a relational group therapy for low-income mothers with histories of addiction and serious mental illness and the Authentic Connections Groups program, an evidence-based supportive community intervention that has been successfully used in hospitals, schools, and university settings. Suniya used to say that, even as a young child, she was sensitive to the psychological pain of others and decided at the age of 15 to help children in distress. She certainly accomplished that goal. As testaments to her vast scholarly contributions to the well-being of children and their families, Suniya received numerous awards and honors. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Can the neural representation of physical pain predict empathy for pain in others?

The question of whether physical pain and vicarious pain have some shared neural substrates is unresolved. Recent research has argued that physical and vicarious pain are represented by dissociable multivariate brain patterns by creating biomarkers for physical pain (Neurologic Pain Signature, NPS) and vicarious pain (Vicarious Pain Signature, VPS), respectively. In the current research, the NPS and two versions of the VPS were applied to three fMRI datasets (one new, two published) relating to vicarious pain which focused on between-subject differences in vicarious pain (Datasets 1 and 3) and within-subject manipulations of perspective taking (Dataset 2). Results show that (i) NPS can distinguish brain responses to images of pain vs no-pain and to a greater extent in vicarious pain responders who report experiencing pain when observing pain and (ii) neither version of the VPS mapped on to individual differences in vicarious pain and the two versions differed in their success in predicting vicarious pain overall. This study suggests that the NPS (created to detect physical pain) is, under some circumstances, sensitive to vicarious pain and there is significant variability in VPS measures (created to detect vicarious pain) to act as generalizable biomarkers of vicarious pain.

Psychopathy, pain, and pain empathy: A psychophysiological study.

The present study examined whether people higher in psychopathy experienced less self-reported and psychophysiological nociceptive pressure than people lower in psychopathy. We also examined whether psychopathy affects empathy for others' pain via self-reported and psychophysiological measures. Three hundred and sixty-nine students (18-78 years; M = 26, SD = 9.34) were screened for psychopathic traits using the Youth Psychopathy Inventory (YPI). Stratified sampling was used to recruit 49 adults residing in the highest (n = 23) and lowest (n = 26) 20% of the psychopathy spectrum. Using skin conductance response (SCR) and self-report responses, participants responded to individually adjusted intensities of pneumatic pressure and others' pain images and completed self-reported psychopathy and empathy measures (Triarchic Psychopathy Measure, TriPm; Interpersonal Reactivity Index, IRI). People higher in psychopathy self-reported feeling less nociceptive pressure compared to people lower in psychopathy, yet we did not find any differences in SCR to nociceptive pressure. However, when viewing other people in pain, the high psychopathy group displayed lower SCR and lower self-reported empathy compared to those lower in psychopathy. Our results suggest psychopathic traits relate to problems empathising with others' pain, as well as the perception of nociceptive pressure. We also show support for the theory of dual harm which has been receiving increasing attention. Consequently, psychopathy interventions should focus both on recognising and empathising with the pain of others.

‘통일감수성’의 교육적 가능성으로서의 2000년대 이후 한국 아동·청소년 문학 연구

The purpose of this study is to attempt two studies related to unification education. The first is to reflect on the existing concept of ‘unification sensitivity’, and the second is to rethink unification sensitivity in terms of ethics and publicness based on this reflection. The three goals of ‘unification sensitivity’ are as follows. First, we feel compassion by experiencing the suffering of others. Second, develop a sense of identification that the pain of others can become your pain. Lastly, this sense is expanded to include social and public ethical sensibilities. Based on these findings, this paper provided the possibility of ‘unification sensitivity’ education targeting Korean children's literature since 2000s that featured North Korean immigrants. The possibilities provided are as follows: 1. Through Jo Gyeong-suk's novels, we indirectly experience the lives of North Korean immigrants and recognize their suffering. 2. Through Park Gyeong-hee's novels, we re-recognize the emotions of compassion that have been thought to be different between North Korean immigrants and South Korean children, and compare and contrast ‘my pain’ and ‘their pain’ along the same line. 3. In Jeon Seong-hee’s novels, ‘unification sensitivity’, which has been limited to the personal level(in terms of identification with compassion), is expanded to public sensitivity. Expanding the unification sensitivity mentioned in this paper to ethical sensitivity and the public domain can contribute to diversifying not only unification education but also unification discourse.

“Regarding the pain of others”: urban geography after empathy

ABSTRACT While urban geography has made significant contributions to mainstreaming disruptive thinking through its invocation of justice, less discussed is what good must our descriptions do especially when they pertain to others’ suffering. This essay addresses the ethics of practicing social inquiry by drawing two thematic lessons: painful clarity and the appropriation of space. Centering the importance of painful clarity reflects on the relational politics of plural claims-making, the ongoingness of which helps us focus not only on our everyday complicity in others’ struggles but also on what can be done here and now. The appropriation of space highlights the role of spatial milieu as a medium through which structural constraints and political agency can be situated in a specific time and place, enabling forms of social inquiries that are instrumental and operative. I conclude by suggesting three considerations that could help bridge the separation between knowledge and action.

Atypical emotion sharing in individuals with mirror sensory synaesthesia

ABSTRACT Being able to empathise with others is a crucial ability in everyday life. However, this does not usually entail feeling the pain of others in our own bodies. For individuals with mirror-sensory synaesthesia (MSS), however, this form of empathic embodiment is a common feature. Our study investigates the empathic ability of adults who experience MSS using a video-based empathy task. We found that MSS participants did not differ from controls on emotion identification and affective empathy; however, they showed higher affect sharing (degree to which their affect matches what they attribute to others) than controls. This finding indicates difficulties with self-other distinction, which our data shows results in fewer signs of prosocial behaviour. Our findings are in line with the self-other control theory of MSS and highlight how the use of appropriate empathy measures can contribute to our understanding of this important socio-affective ability, both in typical and atypical populations.

Empathy for the pain of others: Sensitivity to the individual, not to the collective

Groups of people in pain evoke our empathic reactions. Yet how does one empathize with a group? Here, we aim to identify psychological mechanisms that underlie empathic reactions to groups. We theorize that because empathy is an egocentric process routed through the self, people are strongly attuned to the impact on each individual, and less so to the number of individuals affected. In five pre-registered experiments, involving different types of stimuli and valences of the outcomes, we repeatedly find that participants' level of empathy depends on the pain experienced by each individual, but not on the number of individuals in the group. The experiments support our hypothesis. They also add to alternative explanations such as psychophysical numbing and strategic regulation of negative emotions, providing valuable insights into the phenomenon of scope insensitivity. The findings also bear implications for the ongoing debate on the role of empathy in public policy decisions.

Does a diagnosis of depression influence observer ratings of pain severity? The mediating role of causal attributions of pain and pain genuineness.

Researchers have been increasingly investigating observer and patient characteristics that may influence the assessment of pain in others. While rates of psychiatric conditions are high in chronic pain populations, surprisingly little attention has been given to if (and why) a comorbid psychiatric diagnosis may influence the estimation of pain in others. Using an experimental vignette paradigm, the current study examined whether a diagnostic label of major depressive disorder (MDD) would impact observer pain estimates of a woman with chronic pain, and whether causal attributions of pain and pain genuineness might help explain these effects. Participants (n = 188) were given a vignette describing a female patient with chronic pain (who either had MDD or no mental health concerns), viewed a brief video clip of the patient, and then were asked to provide a variety of ratings about the woman's pain. Results of a serial multiple mediation analysis revealed that participants in the MDD condition made greater psychological attributions for the woman's pain, which was associated with lower perceptions of pain genuineness, which was then associated with lower estimates of pain intensity. These findings suggest that a diagnosis of depression may indirectly influence observer estimates of another person's pain by heightening psychological attributions of pain, and making their pain seem less genuine. Further research is needed to elucidate the complex processes underlying pain estimation, including patient and observer characteristics, biases, and heuristics, in order to improve quality of care for those living with persistent pain.'

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).

Regarding the Pain of the Others. Do We Need Teleethics?

I borrow part of the title of my paper from Susan Sontag. In 2003, a year before her death, Susan Sontag published an essay entitled Regarding the Pain of Others. There she takes up the subject of the moral significance of presenting the views of war, violent human death exposed to the lenses of cameras. Her approach to the contemporary issue of mediatisation through the image of the sight of human suffering provokes a question: Do we need teleethics today, the ethics of remote moral relations? Using the method of comparative analysis in the area of cultural determinants of ethics, I draw attention to the contemporary challenges that the culture of late modernity imposes on the morality of everyday life. My thesis is this: The images of human suffering provided by the media reveal the imperfection of our morality. As moral subjects, we are not prepared to respond to the suffering of human beings absent from face-to-face relationships. So, we need teleethics. The paper is devoted to this issue.

Temporal Unfolding of Racial Ingroup Bias in Neural Responses to Perceived Dynamic Pain in Others.

In this study, we investigated how empathic neural responses unfold over time in different empathy networks when viewing same-race and other-race individuals in dynamic painful conditions. We recorded magnetoencephalography signals from Chinese adults when viewing video clips showing a dynamic painful (or non-painful) stimulation to Asian and White models' faces to trigger painful (or neutral) expressions. We found that perceived dynamic pain in Asian models modulated neural activities in the visual cortex at 100ms-200ms, in the orbitofrontal and subgenual anterior cingulate cortices at 150ms-200ms, in the anterior cingulate cortex around 250ms-350ms, and in the temporoparietal junction and middle temporal gyrus around 600ms after video onset. Perceived dynamic pain in White models modulated activities in the visual, anterior cingulate, and primary sensory cortices after 500ms. Our findings unraveled earlier dynamic activities in multiple neural circuits in response to same-race (vs other-race) individuals in dynamic painful situations.