Possibility Of Empathy Research Articles

장애 여성 김지영

This article was to shift from the objectification of disability as metaphors and stereotypes prevalent in literature and film towards the corporealization disability as human subjectivity. Thus, using a disability studies perspective, Kim Ji-Young, Born 1982 and <Kim Ji-Young, born 1982> were analyzed in three ways. First, both novel and film used disabilities for rhetorical purposes, in spite of subtle differences. Second, depending on the genres(reportage and melodrama) that each text takes, the present existence and reality of disabled women were represented differently. Third, not only the subjectivity of disabled women but the possibility of empathy and solidarity among varies groups relied on the ways in which each text takes in terms of genre techniques and disability metaphor uses and deployments. Lastly, the implications of disability representations and discourses were discussed.

Empathy as Mandate: Revisiting the Debates over Modern Chinese Children's Literature (1919–1949)

This paper reviews the most important debates in modern Chinese children's literature (1919–1949), revealing that empathy serves as a key to understanding the nature of those competing discourses. Modern Chinese children's literature mandated empathy as its core value, which develops into an idealised image of the child but keeps betraying that romanticised commitment with reactionary responses in political turbulences. The paradox of empathy interacts with the multiple identities of children embedded in the historic logic of modern China, revealing the (im)possibility of empathy itself.

The (Im)Possibility of Empathy in SIGNA's Half the Suffering

SIGNA's performance installation Half the Suffering takes up the currently virulent debate on whether empathy is a panacea for society's woes. Inviting visitors to spend a night in a 12-hour empathy workshop, the performance critiques the history of theatre qua empathy machine, while questioning the altruistic impulse to share someone's pain.

Art therapy in enhanced accommodation units

When cognitive disorders in the elderly are significant, for caregivers there remains the possibility of empathy, relational calm, time needed to help them access their memory, and escape the terrible sensation of not knowing. Entering a closed space dedicated to these seniors means creating contact with people who are lost in the twists and turns of a story they no longer recognise as their own. Feedback from an art-therapy workshop with cognitively fragile seniors, cut off from all references.

Empati dan Religiositas Sebagai Prediktor terhadap Pemaafan pada Mahasiswa Sekolah Tinggi Teologi Salatiga

This research was conducted to find out the possibility of empathy and religiosity as a predictor of forgiveness student Sekolah Tinggi Teologi Salatiga. Sample in observational it is student Sekolah Tinggi Teologi Salatiga that total of 71 people. Three types of scale: empathy scale, religiosity scale, and forgiveness scale. All gathered data were processed and analyzed using a parallel linear regression with statistic program windows version 17.00. By a regression analyzing was obtained to usufruct that empathy and religiosity as a predictor of forgiveness the students Sekolah Tinggi Teologi Salatiga. R²=0.292, F hitung= 13.999 significant level of 0.000

From an Ethic of Hospitality: Reflections on Democracy, Citizenship and Migrations

The article focuses on a reflection about hospitality, thought from inhospitable experiences and aimed at critically rethinking the reactions to the underprivileged, the pilgrim, the migrant, from the assessment of host actions, the ethics of care and the irruption of otherness. It proposes going beyond the observation of data: migratory flows, xenophobic reactions or associated criminal forms and interpreting them from a constructive approach to conflicts, the demands of an inclusive citizenship and the rethinking of the axes of democratic life. Based on the thinking of D. Innerarity, the article associates the ethics of hospitality with the ethics of care, solidarity and life and poses it as a useful tool for dealing with the migratory flows of the Mediterranean and Latin American Space. From an approach of vulnerability situations associated with migrations, the possibilities of empathy, prudential reason and the demands of effectiveness from a bioethical and biopolitical perspective that emphasizes the priorities of action before life at risk are addressed.Keywords: Ethic of Ospitality, Democracy, Citizenships, Migrations.

Collective suffering and the possibility of empathy in Karan Mahajan’s The Association of Small Bombs and Kiran Desai’s The Inheritance of Loss

This article argues that Karan Mahajan’s The Association of Small Bombs and Kiran Desai’s The Inheritance of Loss depart from conventional literary representations of the suffering of neoliberal subjects because they focus on collective rather than individual experiences of abjection. Emphasizing the breakdown in state services, the rise in insurgent groups, and the monetization of human life, the novels consider the possibility of empathy in a society structured by self-preoccupation and extreme inequality. The article compares how the two novels imagine coping with the condition of abjection, and focuses on their shared narrative technique of free indirect discourse as a means of encouraging empathy with characters.

Hardy's Geography of Narrative Empathy

Hardy's Geography of Narrative Empathy Eve Sorum When it came to the reception of his novels, Thomas Hardy was an anxious man. He had some reason to be this way, given the censorship that most of his work faced when it was serialized in literary magazines. In the essay "Candour in English Fiction" (1890), written when he was having problems with the serialization of Tess of the d'Urbervilles (1891), Hardy bemoans the power that the editors wield over what gets published, lamenting that, "acting under the censorship of prudery," they "rigorously exclude from the pages they regulate subjects that have been made, by general approval of the best judges, the bases of the finest imaginative compositions since literature rose to the dignity of an art" (Thomas Hardy's Personal Writings 129). His anxiety continued when his novels were published in their full and unexpurgated form, and at various points he attributed his decision to stop writing novels to the vitriolic critical response to Jude the Obscure (1895). Hardy's comments suggest, in large part, his crankiness about being misread, yet they also provide important background to the revisions he made when consolidating and reworking his novels for publication in later editions. Although he stopped writing new novels after the public outrage over Jude, Hardy continued to obsess over the reception of his prose work. His books were, according to Virginia Woolf in 1916, "already accepted among the classics" (57), but Hardy's own perception of his standing was less sanguine. In his efforts to consolidate both his reputation and his economic security, Hardy actively sought further publication opportunities for his novels, revising them in ways that have been carefully charted by scholars such as Simon Gatrell and Michael Millgate (chapter 18). By the late 1890s, Hardy's publication projects were shaped by his combined emotional and economic desire for an appreciative reading audience. [End Page 179] This essay explores Hardy's methods for achieving an audience that would understand and, on some level, feel with his characters. I argue here that Hardy uses geographic descriptions to promote empathic engagement with his characters and that he worked to literalize the experience of narrative empathy by orienting his readers in both real and imaginary spaces, creating what I will call a "geo-empathy." Hardy's characters are often deeply compelling in their own right, of course, but by examining the role played by geographic perspective-taking in the creation of empathy for these characters, I posit that he turned to strategies other than the representation of characters' interiority in order to facilitate readers' connections. Exploring this conjunction between geography and empathy in the novels and in surrounding texts suggests that Hardy offers an alternative narrative practice in which subject-making—the imagining of interior life and emotions—is no longer the primary method of engaging empathy. In doing so, Hardy brings together two genres of perspective-taking that are seemingly at odds: the geographic viewpoint, which is most often associated with an "objective" or scientific gaze, and the empathic perspective, which involves an inherently subjective point of view. He thus combines the omniscient viewpoint described by the contemporaneous geographer George Taubman Goldie as "the ideal flat map" that "would include every datum with which the science of Geography in its most advanced state would deal" (6), with what Vernon Lee, in her discussion of empathy, describes as the "curious merging of the subject's activities in the qualities of the object" (59). With this move Hardy anticipates the intersection of the cognitive and the affective theories of perspective-taking that are central to studies of empathy today; as Suzanne Keen writes, "[e]mpathy studies have from the start challenged the division of emotion and cognition" (27). His use of geography suggests, moreover, an ethical implication of geo-empathy: the possibility of empathy across difference. If empathy can be engaged by occupying the same spatial perspective, then differences in period, class, gender, or other social and personal dividers might be bridged. This does not imply a transcendence of such differences but rather the uncovering of a route to engagement with others. Hardy's novels, I will argue, seek out such routes...

From Judgment to Passion: Devotion to Christ and the Virgin Mary (review)

Reviewed by: From Judgment to Passion: Devotion to Christ and the Virgin Mary Marsha L. Dutton From Judgment to Passion: Devotion to Christ and the Virgin Mary. By Rachel Fulton. (New York: Columbia University Press. 2002. Pp. xx, 676; 8 plates. $40.00.) The subject of this book—the origin and development of medieval European devotion to the crucified Christ and to his grieving mother—should make it indispensable to intellectual historians and to students of medieval Christianity. Its provocative and elegant argument about the reasons that that development took place when it did and the contribution it made to human feeling invite readers to join its author in interpretation and evaluation of the evidence. Rachel Fulton's clarity of thought and thoroughness of explication make her study as compelling as it is challenging; her graceful authorial voice, which combines scholarly authority with colloquial crispness, makes the book also unusually accessible. [End Page 107] Fulton, associate professor of history at the University of Chicago, explores and quotes extensively from the principal authors of doctrinal and devotional texts from the ninth through the thirteenth centuries. While the book adheres to the chronological and thematic outline suggested by the title, its structure embodies the two primary aspects of the question: the development of devotion to Christ ("Christus Patiens") and to his mother ("Maria Compatiens"). The first portion has three chapters ("History, Conversion, and the Saxon Christ," "Apocalypse, Reform, and the Suffering Savior," and "Praying to the Crucified Christ"); the second follows a brief introduction with five chapters ("Praying to the Mother of the Crucified Judge," "The Seal of the Mother Bride," "The Voice of my Beloved, Knocking," "Once upon a Time," and "Commoriens, Commortua, Consepulta"). These chapter titles signal the major themes of the book: language, instruction, and interpretation; disappointed millennial anticipation when Christ the Judge did not appear in 1033; Mary's dual roles as mother and bride; the role of story in creating relationship between believer/devotee and Christ and his mother, and the centuries-long movement from imitative propitiation of Christ the crucified judge to compassion for his suffering. A focus on the linguistic nature of the Incarnation runs as a golden thread through the book, whose first line enunciates the point: "For medieval Christians, the great mystery of the Incarnation was first and foremost linguistic: 'And the Word became flesh and lived among us' (John 1:14)" (p. xv). This is Fulton's principal subtext, that not only is medieval devotion to Christ and Mary revealed in language but that that language is imbricated with such devotion, that devotion translates doctrine, and that medieval devotion was understood to inscribe on the believer's flesh a corporeal memory of Christ's loving sacrifice. Finally Fulton identifies Christian devotion with the search to understand the story of the faith: "the exegete's art itself recapitulates the art of devotion; . . . the effort to become one in understanding with a text (Scripture, the Word of God) itself recapitulates the effort to become one with the object of devotion" (p. 468). In her study of the medieval growth of empathy within the narrative of the life and Passion of Jesus, Fulton relies on empathy as an essential tool. She begins the book with the story of her response to a crucifix in Salzburg: "a feeling of sweetness, and of sorrow, of longing to be closer to the beauty of the man depicted so dying . . ." (p. 1). She then enters her exploration of the past with a long paragraph rejecting the caution that denies scholars the ability to understand people of the past: "to refuse the interpretive leap into the past . . . is to presume that human beings of the historical past are (were) so irredeemably 'Other' that there is no possibility of empathy in our encounter with them other than of the mostly reductive kind . . ." (pp. 2–3). Fulton's insistence that it is not only possible to understand people of other times through shared human experience but vital to do so shapes the book. It is of course a method that would be perilous if employed by a less thorough [End Page 108] and disciplined scholar, one relying simply on personal instinct. It...

Empathy: A Bridge between

Suggests that the capacity for a broad, rich, and encompassing empathy is an essential ingredient of an authentic intercultural experience and understanding for an effective ministry in a world church. Notes that empathy is a process as well as a disposition. Proposes that shared stories greatly enhance the possibility of empathy as do the realities of physical and psychic presence. Suggests that the theological notion of the Incarnation is a powerful metaphor for both the possibilities and the limits of empathy.

Empathy and hierarchy: A response to Sass

The positions Sass offers in his two papers are an invigorating alternative to the psychoanalytic doctrine and medical model of schizophrenia. He offers, first, an argument in favor of the possibility of empathy for the experience of the schizophrenic and, second, a persuasive argument against the psychoanalytic view of psychosis as regressive. Both positions are well developed, offering the particular pleasure of theory well-grounded in data. Both positions have their weaknesses, however, some of which Sass addresses but others he neglects or fails to defend adequately. In the first paper, which focuses on a comparison of the phenomena of the schizophrenic break (for which he borrows de Chirico’s use of Nietzsche’s term Stimmur~g), Sass argues, contra Karl Jaspers, among others, that the schizophrenic experience is available by empathy to a normal person. His evidence for this is the identifiable commonalities between the Stimmung described by schizophrenics and material presented by modernist writers and poets. Despite the convincing quality of the comparison, he neglects an obvious area for disagreement, one that will likely leap to the minds of those persuaded of the correctness of the medical model of psychiatry. The potential objection is that his evidence proves only that the modernists were schizophrenic, or at least schizoid. Sass himself does address this issue briefly in a footnote in the second paper, intended to address the issue of differences between schizophrenia and creativity. Unfortunately, in arguing one case he defeats himself in the other by documenting the frequency of mental illness in the modernists. In other words, although Sass’s argument about the possibility of empathy is predicated on comparing two groups, schizophrenics and modernists, he may, in fact be comparing one group with itself, that is, the single category of schizophrenics and schizoid personalities. A clearer definition of what is meant by “schizophrenic” would assist greatly here, certainly one less simplistic than that which Sass is using, which is essentially a social definition, that is, one who is treated for schizophrenia. All is not lost, however. In his meticulous explication of the Stimmung, Sass has succeeded in displaying his own empathy and evoking in the reader precisely the empathy he is arguing in favor of. Thus, unless the reader and Sass are also mad (not impossible, but perhaps unlikely), empathy for the schizophrenic experience is patent. Reading Sass’s article reminds me of the first time I was with someone who was

For women only?

Some feminists demand that all pupils should have access to the same curriculum and that all subjects should be made gender-neutral. Others demand Women's Studies specially for women. We discuss how both demands are rooted in egalitarian ethics but involve different assumptions. ‘Liberal≐ and ‘revolutionary≐ feminists are distinguished and differences between them explored, including what they would include in the curriculum about women. The differences are argued to result of conceptualizing problems at different levels and different understandings of what equality for women would involve. Within revolutionary feminism there is disagreement about the exclusion of men from Women's Studies courses. Some employ pragmatic arguments but others make it a matter of principle. The arguments for both positions are examined, in particular the argument from women's epistemic privilege, and the conflict explained in terms of differences in beliefs about the possibility of empathy and egalitarian dialogue between men and women under patriarchy. The revolutionary concept of women's oppression is discussed and the impossibility of resolving the issue theoretically now is argued for. A suggestion for alternative pragmatic grounds for decisions about the exclusion of men if the question arises in practice is made.