Pity is a sympathetic sorrow evoked by the suffering of others. The word is comparable to compassion , condolence , or empathy . It derives from the Latin pietas (etymon also of piety ). Self-pity is pity directed towards oneself.
119-568: Empathy is generally described as the ability to take on other's perspective, to understand, feel, and possibly share and respond to their experience. There are more (sometimes conflicting) definitions of empathy that include but are not limited to social, cognitive, and emotional processes primarily concerned with understanding others. Often times, empathy is considered to be a broad term, and broken down into more specific concepts and types that include cognitive empathy, emotional (or affective) empathy, somatic empathy, and spiritual empathy. Empathy
238-1096: A 2014 review from Neuroscience & Biobehavioral Reviews reported that there is evidence that "sex differences in empathy have phylogenetic and ontogenetic roots in biology and are not merely cultural byproducts driven by socialization." The review found sex differences in empathy from birth, growing larger with age, and consistent and stable across lifespan. Females, on average, had higher empathy than males, while children with higher empathy, regardless of gender, continue to be higher in empathy throughout development. Analysis of brain event-related potentials found that females who saw human suffering tended to have higher ERP waveforms than males. An investigation of N400 amplitudes found, on average, higher N400 in females in response to social situations, which positively correlated with self-reported empathy. Structural fMRI studies also found females to have larger grey matter volumes in posterior inferior frontal and anterior inferior parietal cortex areas which are correlated with mirror neurons in fMRI literature. Females also tended to have
357-432: A 30-item questionnaire that measures empathy from a phenomenological perspective on intersubjectivity , which provides a common basis for the perceptual experience (vicarious experience dimension) and a basic cognitive awareness (intuitive understanding dimension) of others' emotional states. It is difficult to make comparisons over time using such questionnaires because of how language changes. For example, one study used
476-434: A big role in emotions. He suggested that physiological reactions contributed to emotional experience by facilitating a focused cognitive appraisal of a given physiologically arousing event and that this appraisal was what defined the subjective emotional experience. Emotions were thus a result of two-stage process: general physiological arousal, and experience of emotion. For example, the physiological arousal, heart pounding, in
595-539: A catch-all term to passions , sentiments and affections . The word "emotion" was coined in the early 1800s by Thomas Brown and it is around the 1830s that the modern concept of emotion first emerged for the English language. "No one felt emotions before about 1830. Instead they felt other things – 'passions', 'accidents of the soul', 'moral sentiments' – and explained them very differently from how we understand emotions today." Some cross-cultural studies indicate that
714-680: A community, and self-esteem is one's estimate of one's status. Somatic theories of emotion claim that bodily responses, rather than cognitive interpretations, are essential to emotions. The first modern version of such theories came from William James in the 1880s. The theory lost favor in the 20th century, but has regained popularity more recently due largely to theorists such as John T. Cacioppo , Antonio Damasio , Joseph E. LeDoux and Robert Zajonc who are able to appeal to neurological evidence. In his 1884 article William James argued that feelings and emotions were secondary to physiological phenomena. In his theory, James proposed that
833-552: A continuum of intensity. Thus fear might range from mild concern to terror or shame might range from simple embarrassment to toxic shame. Emotions have been described as consisting of a coordinated set of responses, which may include verbal, physiological , behavioral, and neural mechanisms. Emotions have been categorized , with some relationships existing between emotions and some direct opposites existing. Graham differentiates emotions as functional or dysfunctional and argues all functional emotions have benefits. In some uses of
952-450: A coping mechanism. Bonobos sought out more body contact after watching an event distress other bonobos than after their individually experienced stressful event. Mother-reared bonobos sought out more physical contact than orphaned bonobos after a stressful event happened to another. This finding shows the importance of mother-child attachment and bonding in successful socio-emotional development, such as empathic-like behaviors. De Waal suggests
1071-446: A degree of pleasure or displeasure . There is no scientific consensus on a definition. Emotions are often intertwined with mood , temperament , personality , disposition , or creativity . Research on emotion has increased over the past two decades, with many fields contributing, including psychology , medicine , history , sociology of emotions , computer science and philosophy . The numerous attempts to explain
1190-436: A full theory of mind until around the age of four. Theory of mind involves the ability to understand that other people may have beliefs that are different from one's own, and is thought to involve the cognitive component of empathy. Children usually can pass false-belief tasks (a test for a theory of mind) around the age of four. It is theorised that people with autism find using a theory of mind to be very difficult, but there
1309-545: A great deal less perfect, but perhaps more useful, Consult your own happiness with as little prejudice as you can to that of others." Nietzsche pointed out that since all people to some degree value self-esteem and self-worth , pity can negatively affect any situation. Nietzsche considered his own sensitivity to pity a lifelong weakness; and condemned what he called " Schopenhauer 's morality of pity... pity negates life". Geoffrey Chaucer wrote " pite renneth soone in gentil herte " at least ten times in his works, across
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#17327874365591428-402: A micro level. They measure empathy through facial and other non-verbally expressed reactions. Such changes are presumably underpinned by physiological changes brought about by some form of "emotional contagion" or mirroring. These reactions, while they appear to reflect the internal emotional state of the empathizer, could also, if the stimulus incident lasted more than the briefest period, reflect
1547-520: A more reliable assessment of empathy. Such measures are also vulnerable to measuring not empathy but the difference between a person's felt empathy and their standards for how much empathy is appropriate. For example, one researcher found that students scored themselves as less empathetic after taking her empathy class. After learning more about empathy, the students became more exacting in how they judged their own feelings and behavior, expected more from themselves, and so rated themselves more severely. In
1666-607: A motive to any action of the will… it can never oppose passion in the direction of the will… The reason is, and ought to be, the slave of the passions, and can never pretend to any other office than to serve and obey them". With these lines, Hume attempted to explain that reason and further action would be subject to the desires and experience of the self. Later thinkers would propose that actions and emotions are deeply interrelated with social, political, historical, and cultural aspects of reality that would also come to be associated with sophisticated neurological and physiological research on
1785-399: A pattern of physiological response (increased heart rate, faster breathing, etc.), which is interpreted as a particular emotion (fear). This theory is supported by experiments in which by manipulating the bodily state induces a desired emotional state. Some people may believe that emotions give rise to emotion-specific actions, for example, "I'm crying because I'm sad", or "I ran away because I
1904-683: A person can feel pity for another human, the person must first have experienced suffering of a similar type, and the person must also be somewhat distanced or removed from the sufferer. He defines pity as follows: "Let pity, then, be a kind of pain in the case of an apparent destructive or painful harm of one not deserving to encounter it, which one might expect oneself, or one of one's own, to suffer, and this when it seems near". Aristotle also pointed out that "people pity their acquaintances, provided that they are not exceedingly close in kinship; for concerning these they are disposed as they are concerning themselves", arguing further that in order to feel pity,
2023-438: A person must believe that the person who is suffering does not deserve their fate. Developing a traditional Greek view in his work on poetry, Aristotle also defines tragedy as a kind of imitative poetry that provokes pity and fear. David Hume in his Treatise of Human Nature argued that "pity is concern for... the misery of others without any friendship... to occasion this concern." He continues that pity "is derived from
2142-438: A precise definition of these constructs, but there is consensus about this distinction. Affective and cognitive empathy are also independent from one another; someone who strongly empathizes emotionally is not necessarily good in understanding another's perspective. Additional constructs that have been proposed include behavioral empathy (which governs how one chooses to respond to feelings of empathy), social empathy (in which
2261-540: A printed questionnaire that may have been designed to reveal the affective, cognitive-affective, or largely cognitive substrates of empathic functioning. Some questionnaires claim to reveal both cognitive and affective substrates. However, a 2019 meta analysis questions the validity of self-report measures of cognitive empathy, finding that such self-report measures have negligibly small correlations with corresponding behavioral measures. Balancing subjective self-perceptions along with observable behaviors can help to contribute to
2380-551: A response to an evoking stimulus, the sight of a bear in the kitchen. The brain then quickly scans the area, to explain the pounding, and notices the bear. Consequently, the brain interprets the pounding heart as being the result of fearing the bear. With his student, Jerome Singer , Schachter demonstrated that subjects can have different emotional reactions despite being placed into the same physiological state with an injection of epinephrine. Subjects were observed to express either anger or amusement depending on whether another person in
2499-527: A sample of organisms showed that the strength of human empathic perceptions (and compassionate reactions) toward an organism is negatively correlated with how long ago our species' had a common ancestor. In other words, the more phylogenetically close a species is to us, the more likely we are to feel empathy and compassion towards it. Emotion Emotions are physical and mental states brought on by neurophysiological changes, variously associated with thoughts , feelings , behavioral responses , and
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#17327874365592618-459: A seven-point smiley face scale and filmed facial reactions. In some experiments, subjects are required to watch video scenarios (either staged or authentic) and to make written responses which are then assessed for their levels of empathy; scenarios are sometimes also depicted in printed form. Measures of empathy also frequently require subjects to self-report upon their own ability or capacity for empathy, using Likert -style numerical responses to
2737-428: A single questionnaire to measure 13,737 college students between 1979 and 2009, and found that empathy scores fell substantially over that time. A critic noted these results could be because the wording of the questionnaire had become anachronistically quaint (it used idioms no longer in common use, like "tender feelings", "ill at ease", "quite touched", or "go to pieces" that today's students might not identify with). By
2856-406: A small female advantage in non-verbal emotional recognition. Some research theorizes that environmental factors, such as parenting style and relationships, affect the development of empathy in children. Empathy promotes pro-social relationships and helps mediate aggression. Caroline Tisot studied how environmental factors like parenting style, parent empathy, and prior social experiences affect
2975-443: A snake. Pity Two different kinds of pity can be distinguished, "benevolent pity" and "contemptuous pity". In the latter, through insincere, pejorative usage, pity connotes feelings of superiority, condescension, or contempt. Psychologists see pity arising in early childhood out of the infant's ability to identify with others. Psychoanalysis sees a more convoluted route to (at least some forms of) adult pity by way of
3094-408: A stranger. When the participants were talking or humming, the dog showed no behavioral changes; however when the participants were pretending to cry, the dogs oriented their behavior toward the person in distress whether it be the owner or stranger. The dogs approached the participants when crying in a submissive fashion, by sniffing, licking, and nuzzling the distressed person. The dogs did not approach
3213-470: A stronger link between emotional and cognitive empathy. The researchers believe that the stability of these sex differences in development are unlikely to be explained by environmental influences but rather by human evolution and inheritance. Throughout prehistory, women were the primary nurturers and caretakers of children; so this might have led to an evolved neurological adaptation for women to be more aware and responsive to non-verbal expressions. According to
3332-433: A subject with ventromedial frontal lobe damage described in the book Descartes' Error , Damasio demonstrated how loss of physiological capacity for emotion resulted in the subject's lost capacity to make decisions despite having robust faculties for rationally assessing options. Research on physiological emotion has caused modern neuroscience to abandon the model of emotions and rationality as opposing forces. In contrast to
3451-432: A theistic origin to humanity. God who created humans gave humans the ability to feel emotion and interact emotionally. Biblical content expresses that God is a person who feels and expresses emotion. Though a somatic view would place the locus of emotions in the physical body, Christian theory of emotions would view the body more as a platform for the sensing and expression of emotions. Therefore, emotions themselves arise from
3570-432: A wide range of definitions and purported facets (which overlap with some definitions of empathy). Sympathy is a feeling of care and understanding for someone in need. Some include in sympathy an empathic concern for another person, and the wish to see them better off or happier. Empathy is also related to pity and emotional contagion . One feels pity towards others who might be in trouble or in need of help. This feeling
3689-529: Is 'good' or 'bad'. Alternatively, there are 'good emotions' (like joy and caution) experienced by those that are wise, which come from correct appraisals of what is 'good' and 'bad'. Aristotle believed that emotions were an essential component of virtue . In the Aristotelian view all emotions (called passions) corresponded to appetites or capacities. During the Middle Ages , the Aristotelian view
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3808-425: Is a felt tendency impelling people towards attractive objects and propelling them to move away from repulsive or harmful objects; a disposition to possess the object (greed), to destroy it (hatred), to flee from it (fear), to get obsessed or worried over it (anxiety), and so on. In Stoic theories, normal emotions (like delight and fear) are described as irrational impulses that come from incorrect appraisals of what
3927-780: Is a meta-ethical theory of the moral structure of care. Adults who operate with level-III understanding synthesize systems of justice and care-based ethics. The Empathic Concern scale assesses other-oriented feelings of sympathy and concern and the Personal Distress scale measures self-oriented feelings of personal anxiety and unease. Researchers have used behavioral and neuroimaging data to analyze extraversion and agreeableness. Both are associated with empathic accuracy and increased brain activity in two brain regions that are important for empathic processing (medial prefrontal cortex and temporoparietal junction ). On average, females score higher than males on measures of empathy, such as
4046-399: Is a sophisticated process. However, the basic capacity to recognize emotions in others may be innate and may be achieved unconsciously. Empirical research supports a variety of interventions to improve empathy. Empathy is not all-or-nothing; rather, a person can be more or less empathic toward another. Paradigmatically, a person exhibits empathy when they communicate an accurate recognition of
4165-416: Is also found in humans, particularly in human infants. Another similarity found between chimpanzees and humans is that empathic-like responding was disproportionately provided to kin. Although comforting towards non-family chimpanzees was also observed, as with humans, chimpanzees showed the majority of comfort and concern to close/loved ones. Another similarity between chimpanzee and human expression of empathy
4284-556: Is associated with a particular pattern of physiological activity". Emotions are complex, involving multiple different components, such as subjective experience, cognitive processes , expressive behavior, psychophysiological changes, and instrumental behavior. At one time, academics attempted to identify the emotion with one of the components: William James with a subjective experience, behaviorists with instrumental behavior, psychophysiologists with physiological changes, and so on. More recently, emotion has been said to consist of all
4403-486: Is described as "feeling sorry" for someone. Emotional contagion is when a person (especially an infant or a member of a mob ) imitatively "catches" the emotions that others are showing without necessarily recognizing this is happening. Alexithymia describes a deficiency in understanding, processing, or describing one's own emotions (unlike empathy which is about someone else's emotions). Empathy has two major components: The scientific community has not coalesced around
4522-416: Is generally disposed to feel irritation more easily or quickly than others do. Finally, some theorists place emotions within a more general category of "affective states" where affective states can also include emotion-related phenomena such as pleasure and pain , motivational states (for example, hunger or curiosity ), moods, dispositions and traits. For more than 40 years, Paul Ekman has supported
4641-442: Is hardwired and present early in life. The research found additional areas of the brain, associated with social and moral cognition, were activated when young people saw another person intentionally hurt by somebody, including regions involved in moral reasoning. Although children are capable of showing some signs of empathy, including attempting to comfort a crying baby, from as early as 18 months to two years, most do not demonstrate
4760-417: Is impaired if a lesion or stroke occurs on the right side of the brain. Damage to the frontal lobe , which is primarily responsible for emotional regulation, can profoundly impact a person's capacity to experience empathy. People with an acquired brain injury also show lower levels of empathy. More than half of those people with a traumatic brain injury self-report a deficit in their empathic capacity. There
4879-439: Is known as "core-SELF" to be generating these affects. Psychologists have used methods such as factor analysis to attempt to map emotion-related responses onto a more limited number of dimensions. Such methods attempt to boil emotions down to underlying dimensions that capture the similarities and differences between experiences. Often, the first two dimensions uncovered by factor analysis are valence (how negative or positive
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4998-417: Is no single, universally accepted evolutionary theory. The most prominent ideas suggest that emotions have evolved to serve various adaptive functions: A distinction can be made between emotional episodes and emotional dispositions. Emotional dispositions are also comparable to character traits, where someone may be said to be generally disposed to experience certain emotions. For example, an irritable person
5117-463: Is not as clear as it seems. Paul D. MacLean claims that emotion competes with even more instinctive responses, on one hand, and the more abstract reasoning, on the other hand. The increased potential in neuroimaging has also allowed investigation into evolutionarily ancient parts of the brain. Important neurological advances were derived from these perspectives in the 1990s by Joseph E. LeDoux and Antonio Damasio . For example, in an extensive study of
5236-536: Is not exclusive to humans, but that empathy has deep evolutionary, biochemical, and neurological underpinnings, and that even the most advanced forms of empathy in humans are built on more basic forms and remain connected to core mechanisms associated with affective communication, social attachment , and parental care . Neural circuits involved in empathy and caring include the brainstem , the amygdala , hypothalamus , basal ganglia , insula , and orbitofrontal cortex . Researchers Zanna Clay and Frans de Waal studied
5355-536: Is quite a bit of controversy on this subject. (e.g. the Sally–Anne test ). Empathic maturity is a cognitive-structural theory developed at the Yale University School of Nursing. It addresses how adults conceive or understand the personhood of patients. The theory, first applied to nurses and since applied to other professions, postulates three levels of cognitive structures. The third and highest level
5474-399: Is small to moderate, somewhat inconsistent, and is often influenced by the person's motivations or social environment. Bosson et al. say "physiological measures of emotion and studies that track people in their daily lives find no consistent sex differences in the experience of emotion", which "suggests that women may amplify certain emotional expressions, or men may suppress them". However,
5593-436: Is some evidence that empathy is a skill that one can improve in with training. Studies in animal behavior and neuroscience indicate that empathy is not restricted to humans (however the interpretation of such research depends in part on how expansive a definition of empathy researchers adopt). Empathy-like behaviors have been observed in primates , both in captivity and in the wild, and in particular in bonobos , perhaps
5712-411: Is still a topic of research. The major areas of research include the development of empathy, the genetics and neuroscience of empathy, cross-species empathy, and the impairment of empathy. Some researchers have made efforts to quantify empathy through different methods, such as from questionnaires where participants can fill out and then be scored on their answers. The English word empathy is derived from
5831-488: Is tempted to disobey her sweet and gentle voice: it is this pity which will always hinder a robust savage from plundering a feeble child, or infirm old man, of the subsistence they have acquired with pain and difficulty, if he has but the least prospect of providing for himself by any other means: it is this pity which, instead of that sublime maxim of argumentative justice, Do to others as you would have others do to you , inspires all men with that other maxim of natural goodness
5950-482: Is that females provided more comfort than males on average. The only exception to this discovery was that high-ranking males showed as much empathy-like behavior as their female counterparts. This is believed to be because of policing-like behavior and the authoritative status of high-ranking male chimpanzees. Dogs have been hypothesized to share empathic-like responding towards humans. Researchers Custance and Mayer put individual dogs in an enclosure with their owner and
6069-527: The Canterbury Tales and the Legend of Good Women . The word " pite " had entered Middle English from Latin " pietas " in seven spellings: " piete ", " pietie ", " pietye ", " pite ", " pitie ", " pyte ", and " pytie ". Early Middle English writers did not yet have words such as "sympathy" and "empathy"; and even the word "compassion" is not attested in English until
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#17327874365596188-643: The Ancient Greek ἐμπάθεια ( empatheia , meaning "physical affection or passion"). That word derives from ἐν ( en , "in, at") and πάθος ( pathos , "passion" or "suffering"). Theodor Lipps adapted the German aesthetic term Einfühlung ("feeling into") to psychology in 1903, and Edward B. Titchener translated Einfühlung into English as "empathy" in 1909. In modern Greek εμπάθεια may mean, depending on context, prejudice , malevolence , malice , or hatred. Since its introduction into
6307-710: The Empathy Quotient (EQ), while males tend to score higher on the Systemizing Quotient (SQ). Both males and females with autistic spectrum disorders usually score lower on the EQ and higher on SQ ( see below for more detail on autism and empathy). Other studies show no significant sex differences, and instead suggest that gender differences are the result of motivational differences, such as upholding stereotypes. Gender stereotypes about men and women can affect how they express emotions. The sex difference
6426-475: The James–Lange theory . As James wrote, "the perception of bodily changes, as they occur, is the emotion". James further claims that "we feel sad because we cry, angry because we strike, afraid because we tremble, and either we cry, strike, or tremble because we are sorry, angry, or fearful, as the case may be". An example of this theory in action would be as follows: An emotion-evoking stimulus (snake) triggers
6545-467: The Legend , Chaucer describes women in general as " pyëtous ". It wasn't until the 16th century that there was a fully-fledged split between pity and piety. In the 14th century, John Gower was, in contrast, using " pite " in his Confessio Amantis to encompass both concepts, as his Latin glosses to the text reveal, stating that " pite is the foundement of every kinges regiment ". Cognates of
6664-518: The Septuagint as eleos carries the meaning roughly equivalent to pity in the sense of compassion, mercy, and loving-kindness. In Mahayana Buddhism, Bodhisattvas are described by the Lotus Sutra as those who "hope to win final Nirvana for all beings—for the sake of the many, for their weal and happiness, out of pity for the world". Aristotle in his Rhetoric argued that before
6783-418: The diencephalon (particularly the thalamus ), before being subjected to any further processing. Therefore, Cannon also argued that it was not anatomically possible for sensory events to trigger a physiological response prior to triggering conscious awareness and emotional stimuli had to trigger both physiological and experiential aspects of emotion simultaneously. Stanley Schachter formulated his theory on
6902-467: The " wheel of emotions ", suggesting eight primary emotions grouped on a positive or negative basis: joy versus sadness; anger versus fear; trust versus disgust; and surprise versus anticipation. Some basic emotions can be modified to form complex emotions. The complex emotions could arise from cultural conditioning or association combined with the basic emotions. Alternatively, similar to the way primary colors combine, primary emotions could blend to form
7021-642: The "Primary Caretaker Hypothesis", prehistoric men did not have such selective pressure as primary caretakers. This might explain modern day sex differences in emotion recognition and empathy. A review published in Neuropsychologia found that females tended to be better at recognizing facial affects, expression processing, and emotions in general. Males tended to be better at recognizing specific behaviors such as anger, aggression, and threatening cues. A 2014 meta-analysis, in Cognition and Emotion , found
7140-467: The 14th century. The Mediaeval writer's notion of " pite " was thus somewhat different to the divided ideas of pity and piety in Modern English, which has also since gained connotations of disengagement (the pitier as an observer to and separate from the pitied) and condescension from a superior position. The many senses of the compound notion are exemplified by how Erasmus' Enchiridion
7259-410: The English language, empathy has had a wide range of (sometimes conflicting) definitions among both researchers and laypeople. Empathy definitions encompass a broad range of phenomena, including caring for other people and having a desire to help them, experiencing emotions that match another person's, discerning what another person is thinking or feeling, and making less distinct the differences between
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#17327874365597378-710: The Western philosophers (including Aristotle , Plato , Descartes , Aquinas , and Hobbes ), leading them to propose extensive theories—often competing theories—that sought to explain emotion and the accompanying motivators of human action, as well as its consequences. In the Age of Enlightenment , Scottish thinker David Hume proposed a revolutionary argument that sought to explain the main motivators of human action and conduct. He proposed that actions are motivated by "fears, desires, and passions". As he wrote in his book A Treatise of Human Nature (1773): "Reason alone can never be
7497-419: The accompanying bodily sensations have always been part of the interests of thinkers and philosophers. Far more extensively, this has also been of great interest to both Western and Eastern societies. Emotional states have been associated with the divine and with the enlightenment of the human mind and body. The ever-changing actions of individuals and their mood variations have been of great importance to most of
7616-628: The advantages provided to mothers who understand the needs of their children are the reason empathy evolved in the first place. Empathic-like behavior has been observed in chimpanzees in different aspects of their natural behaviors. For example, chimpanzees spontaneously contribute comforting behaviors to victims of aggressive behavior in both natural and unnatural settings, a behavior recognized as consolation. Researchers led by Teresa Romero observed these empathic and sympathetic-like behaviors in chimpanzees in two separate outdoor housed groups. Acts of consolation were observed in both groups. This behavior
7735-510: The age of two, children normally begin to exhibit fundamental behaviors of empathy by having an emotional response that corresponds with another person's emotional state. Even earlier, at one year of age, infants have some rudiments of empathy; they understand that, as with their own actions, other people's actions have goals. Toddlers sometimes comfort others or show concern for them. During their second year, they play games of falsehood or pretend in an effort to fool others. Such actions require that
7854-496: The ancient Greek ideal of dispassionate reason, the neuroscience of emotion shows that emotion is necessarily integrated with intellect. Research on social emotion also focuses on the physical displays of emotion including body language of animals and humans (see affect display ). For example, spite seems to work against the individual but it can establish an individual's reputation as someone to be feared. Shame and pride can motivate behaviors that help one maintain one's standing in
7973-415: The appraisal of situations and contexts. Cognitive processes, like reasoning and decision-making, are often regarded as separate from emotional processes, making a division between "thinking" and "feeling". However, not all theories of emotion regard this separation as valid. Nowadays, most research into emotions in the clinical and well-being context focuses on emotion dynamics in daily life, predominantly
8092-791: The bodily feelings of another is related to one's imitative capacities, and seems to be grounded in an innate capacity to associate the bodily movements and facial expressions one sees in another with the proprioceptive feelings of producing those corresponding movements or expressions oneself. Because empathy is rooted in our ability to imitate their painful experience, people with disorders that inhibit them from social understanding/connection may experience difficulty portraying empathy for others. These people could include individuals diagnosed with Asperger's or autism. Compassion and sympathy are terms associated with empathy. A person feels compassion when they notice others are in need, and this feeling motivates that person to help. Like empathy, compassion has
8211-462: The brain and other parts of the physical body. The Lexico definition of emotion is "A strong feeling deriving from one's circumstances, mood, or relationships with others". Emotions are responses to significant internal and external events. Emotions can be occurrences (e.g., panic ) or dispositions (e.g., hostility), and short-lived (e.g., anger) or long-lived (e.g., grief). Psychotherapist Michael C. Graham describes all emotions as existing on
8330-443: The categorization of "emotion" and classification of basic emotions such as "anger" and "sadness" are not universal and that the boundaries and domains of these concepts are categorized differently by all cultures. However, others argue that there are some universal bases of emotions (see Section 6.1). In psychiatry and psychology, an inability to express or perceive emotion is sometimes referred to as alexithymia . Human nature and
8449-431: The chick was susceptible to danger, the mother hen's heart rate increased, she sounded vocal alarms, she decreased her personal preening, and her body temperature increased. This responding happened whether or not the chick felt as if it were in danger. Mother hens experienced stress-induced hyperthermia only when the chick's behavior correlated with the perceived threat. Humans can empathize with other species. One study of
8568-613: The child knows what others believe in order that the child can manipulate those beliefs. According to researchers at the University of Chicago who used functional magnetic resonance imaging (fMRI), children between the ages of seven and twelve, when seeing others being injured, experience brain activity similar that which would occur if the child themself had been injured. Their findings are consistent with previous fMRI studies of pain empathy with adults, and previous findings that vicarious experiencing, particularly of others' distress,
8687-451: The child to imagine the perspectives of others and teaching the child to reflect on his or her own feelings. The development of empathy varied based on the gender of the child and parent. Paternal warmth was significantly positively related to empathy in children, especially boys. Maternal warmth was negatively related to empathy in children, especially girls. Empathy may be disrupted due to brain trauma such as stroke . In most cases, empathy
8806-470: The components of the James-Lange theory of emotions. The James–Lange theory has remained influential. Its main contribution is the emphasis it places on the embodiment of emotions, especially the argument that changes in the bodily concomitants of emotions can alter their experienced intensity. Most contemporary neuroscientists would endorse a modified James–Lange view in which bodily feedback modulates
8925-581: The components. The different components of emotion are categorized somewhat differently depending on the academic discipline. In psychology and philosophy , emotion typically includes a subjective , conscious experience characterized primarily by psychophysiological expressions , biological reactions , and mental states . A similar multi-componential description of emotion is found in sociology . For example, Peggy Thoits described emotions as involving physiological components, cultural or emotional labels (anger, surprise, etc.), expressive body actions, and
9044-505: The development of empathy in young children. The children studied were asked to complete an effective empathy measure, while the children's parents completed a questionnaire to assess parenting style and the Balanced Emotional Empathy scale. The study found that certain parenting practices, as opposed to parenting style as a whole, contributed to the development of empathy in children. These practices include encouraging
9163-443: The distinct facial expressions. Ekman's facial-expression research examined six basic emotions: anger , disgust , fear , happiness , sadness and surprise . Later in his career, Ekman theorized that other universal emotions may exist beyond these six. In light of this, recent cross-cultural studies led by Daniel Cordaro and Dacher Keltner , both former students of Ekman, extended the list of universal emotions. In addition to
9282-408: The earlier work of a Spanish physician, Gregorio Marañón , who injected patients with epinephrine and subsequently asked them how they felt. Marañón found that most of these patients felt something but in the absence of an actual emotion-evoking stimulus, the patients were unable to interpret their physiological arousal as an experienced emotion. Schachter did agree that physiological reactions played
9401-416: The empathetic person integrates their understanding of broader social dynamics into their empathetic modeling), and ecological empathy (which encompasses empathy directed towards the natural world). In addition, Fritz Breithaupt emphasizes the importance of empathy suppression mechanisms in healthy empathy. Efforts to measure empathy go back to at least the mid-twentieth century. Researchers approach
9520-862: The experience feels) and arousal (how energized or enervated the experience feels). These two dimensions can be depicted on a 2D coordinate map. This two-dimensional map has been theorized to capture one important component of emotion called core affect . Core affect is not theorized to be the only component to emotion, but to give the emotion its hedonic and felt energy. Using statistical methods to analyze emotional states elicited by short videos, Cowen and Keltner identified 27 varieties of emotional experience: admiration, adoration, aesthetic appreciation, amusement, anger, anxiety, awe, awkwardness, boredom, calmness, confusion, craving, disgust, empathic pain, entrancement, excitement, fear, horror, interest, joy, nostalgia, relief, romance, sadness, satisfaction, sexual desire, and surprise. In Hinduism, Bharata Muni enunciated
9639-434: The experience of emotion. (p. 583) Walter Bradford Cannon agreed that physiological responses played a crucial role in emotions, but did not believe that physiological responses alone could explain subjective emotional experiences. He argued that physiological responses were too slow and often imperceptible and this could not account for the relatively rapid and intense subjective awareness of emotion. He also believed that
9758-414: The experiment, as indirect ways of signaling their level of empathic functioning to the raters. Physiological responses tend to be captured by elaborate electronic equipment that has been physically connected to the subject's body. Researchers then draw inferences about that person's empathic reactions from the electronic readings produced. Bodily or "somatic" measures can be seen as behavioral measures at
9877-499: The field of medicine, a measurement tool for carers is the Jefferson Scale of Physician Empathy, Health Professional Version (JSPE-HP) . The Interpersonal Reactivity Index (IRI) is among the oldest published measurement tools still in frequent use (first published in 1983) that provides a multi-dimensional assessment of empathy. It comprises a self-report questionnaire of 28 items, divided into four seven-item scales covering
9996-469: The following opinion of pity as opposed to love for others: It is therefore certain that pity is a natural sentiment, which, by moderating in every individual the activity of self-love, contributes to the mutual preservation of the whole species. It is this pity which hurries us without reflection to the assistance of those we see in distress; it is this pity which, in a state of nature, stands for laws, for manners, for virtue, with this advantage, that no one
10115-436: The following: Śṛṅgāraḥ (शृङ्गारः): Romance / Love / attractiveness, Hāsyam (हास्यं): Laughter / mirth / comedy, Raudram (रौद्रं): Fury / Anger, Kāruṇyam (कारुण्यं): Compassion / mercy, Bībhatsam (बीभत्सं): Disgust / aversion, Bhayānakam (भयानकं): Horror / terror, Veeram (वीरं): Pride / Heroism, Adbhutam (अद्भुतं): Surprise / wonder. In Buddhism , emotions occur when an object is considered attractive or repulsive. There
10234-404: The form of judgments, evaluations, or thoughts were entirely necessary for an emotion to occur. Cognitive theories of emotion emphasize that emotions are shaped by how individuals interpret and appraise situations. These theories highlight: These theories acknowledge that emotions are not automatic reactions but result from the interplay of cognitive interpretations, physiological responses, and
10353-473: The full spectrum of human emotional experience. For example, interpersonal anger and disgust could blend to form contempt . Relationships exist between basic emotions, resulting in positive or negative influences. Jaak Panksepp carved out seven biologically inherited primary affective systems called SEEKING (expectancy), FEAR (anxiety), RAGE (anger), LUST (sexual excitement), CARE (nurturance), PANIC/GRIEF (sadness), and PLAY (social joy). He proposed what
10472-461: The imagination." When one observes a person in misfortune, the observer initially imagines his sorrow, even though they may not feel the same. While "we blush for the conduct of those, who behave themselves foolishly before us; and that though they show no sense of shame, nor seem in the least conscious of their folly," Hume argues "that he is the more worthy of compassion the less sensible he is of his miserable condition." Jean-Jacques Rousseau had
10591-488: The inclusion of cognitive appraisal as one of the elements is slightly controversial, since some theorists make the assumption that emotion and cognition are separate but interacting systems, the CPM provides a sequence of events that effectively describes the coordination involved during an emotional episode. Emotion can be differentiated from a number of similar constructs within the field of affective neuroscience : There
10710-449: The influence of emotions on health and behaviors, suggesting the need to manage emotions. Early modern views on emotion are developed in the works of philosophers such as René Descartes , Niccolò Machiavelli , Baruch Spinoza , Thomas Hobbes and David Hume . In the 19th century emotions were considered adaptive and were studied more frequently from an empiricist psychiatric perspective. Christian perspective on emotion presupposes
10829-482: The intensity of specific emotions and their variability, instability, inertia, and differentiation, as well as whether and how emotions augment or blunt each other over time and differences in these dynamics between people and along the lifespan. The word "emotion" dates back to 1579, when it was adapted from the French word émouvoir , which means "to stir up". The term emotion was introduced into academic discussion as
10948-417: The main proponents of this view was Richard Lazarus who argued that emotions must have some cognitive intentionality . The cognitive activity involved in the interpretation of an emotional context may be conscious or unconscious and may or may not take the form of conceptual processing. Lazarus' theory is very influential; emotion is a disturbance that occurs in the following order: For example: Jenny sees
11067-403: The measurement of empathy from a number of perspectives. Behavioral measures normally involve raters assessing the presence or absence of certain behaviors in the subjects they are monitoring. Both verbal and non-verbal behaviors have been captured on video by experimenters. Other experimenters required subjects to comment upon their own feelings and behaviors, or those of other people involved in
11186-662: The mid-late 19th century with Charles Darwin 's 1872 book The Expression of the Emotions in Man and Animals . Darwin argued that emotions served no evolved purpose for humans, neither in communication, nor in aiding survival. Darwin largely argued that emotions evolved via the inheritance of acquired characters. He pioneered various methods for studying non-verbal expressions, from which he concluded that some expressions had cross-cultural universality. Darwin also detailed homologous expressions of emotions that occur in animals . This led
11305-501: The most empathic primate. One study demonstrated prosocial behavior elicited by empathy in rodents. Rodents demonstrate empathy for cagemates (but not strangers) in pain. An influential study on the evolution of empathy by Stephanie Preston and Frans de Waal discusses a neural perception-action mechanism and postulates a bottom-up model of empathy that ties together all levels, from state matching to perspective-taking. University of Chicago neurobiologist Jean Decety agrees that empathy
11424-453: The nine rasas (emotions) in the Nātyasāstra , an ancient Sanskrit text of dramatic theory and other performance arts, written between 200 BC and 200 AD. The theory of rasas still forms the aesthetic underpinning of all Indian classical dance and theatre, such as Bharatanatyam , kathak , Kuchipudi , Odissi , Manipuri , Kudiyattam , Kathakali and others. Bharata Muni established
11543-472: The origin, function , and other aspects of emotions have fostered intense research on this topic. Theorizing about the evolutionary origin and possible purpose of emotion dates back to Charles Darwin . Current areas of research include the neuroscience of emotion, using tools like PET and fMRI scans to study the affective picture processes in the brain . From a mechanistic perspective, emotions can be defined as "a positive or negative experience that
11662-445: The original six, these studies provided evidence for amusement , awe , contentment , desire , embarrassment , pain , relief , and sympathy in both facial and vocal expressions. They also found evidence for boredom , confusion , interest , pride , and shame facial expressions, as well as contempt , relief, and triumph vocal expressions. Robert Plutchik agreed with Ekman's biologically driven perspective but developed
11781-655: The participants in the usual form of excitement, tail wagging, or panting. Since the dogs did not direct their empathic-like responses only towards their owner, it is hypothesized that dogs generally seek out humans showing distressing body behavior. Although this could suggest that dogs have the cognitive capacity for empathy, it could also mean that domesticated dogs have learned to comfort distressed humans through generations of being rewarded for that specific behavior. When witnessing chicks in distress, domesticated hens ( Gallus gallus domesticus ) show emotional and physiological responding. Researchers found that in conditions where
11900-447: The perception of what he called an "exciting fact" directly led to a physiological response, known as "emotion". To account for different types of emotional experiences, James proposed that stimuli trigger activity in the autonomic nervous system , which in turn produces an emotional experience in the brain. The Danish psychologist Carl Lange also proposed a similar theory at around the same time, and therefore this theory became known as
12019-535: The person, or that which is "imago-dei" or Image of God in humans. In Christian thought, emotions have the potential to be controlled through reasoned reflection. That reasoned reflection also mimics God who made mind. The purpose of emotions in human life is therefore summarized in God's call to enjoy Him and creation, humans are to enjoy emotions and benefit from them and use them to energize behavior. Perspectives on emotions from evolutionary theory were initiated during
12138-429: The result of a cognitive and conscious process which occurs in response to a body system response to a trigger. According to Scherer 's Component Process Model (CPM) of emotion, there are five crucial elements of emotion. From the component process perspective, emotional experience requires that all of these processes become coordinated and synchronized for a short period of time, driven by appraisal processes. Although
12257-431: The results of emotional reactions based on cognitions associated with role-taking ("if I were him I would feel..."). Picture or puppet-story indices for empathy have been adopted to enable even very young, pre-school subjects to respond without needing to read questions and write answers. Dependent variables (variables that are monitored for any change by the experimenter) for younger subjects have included self reporting on
12376-513: The richness, variety, and temporal course of emotional experiences could not stem from physiological reactions, that reflected fairly undifferentiated fight or flight responses. An example of this theory in action is as follows: An emotion-evoking event (snake) triggers simultaneously both a physiological response and a conscious experience of an emotion. Phillip Bard contributed to the theory with his work on animals. Bard found that sensory, motor, and physiological information all had to pass through
12495-548: The self and the other. Since empathy involves understanding the emotional states of other people, the way it is characterized derives from the way emotions are characterized. For example, if emotions are characterized by bodily feelings, then understanding the bodily feelings of another will be considered central to empathy. On the other hand, if emotions are characterized by a combination of beliefs and desires, then understanding those beliefs and desires will be more essential to empathy. The ability to imagine oneself as another person
12614-457: The significance of another person's ongoing intentional actions, associated emotional states, and personal characteristics in a manner that seems accurate and tolerable to the recognized person. This is a nuanced perspective on empathy which assists in the understanding of complex human emotions and interactions. Acknowledging subjective experiences highlights the need for balance and understanding when engaging in empathy. One's ability to recognize
12733-469: The situation (a confederate) displayed that emotion. Hence, the combination of the appraisal of the situation (cognitive) and the participants' reception of adrenalin or a placebo together determined the response. This experiment has been criticized in Jesse Prinz's (2004) Gut Reactions . With the two-factor theory now incorporating cognition, several theories began to argue that cognitive activity in
12852-508: The social context. A prominent philosophical exponent is Robert C. Solomon (for example, The Passions, Emotions and the Meaning of Life , 1993 ). Solomon claims that emotions are judgments. He has put forward a more nuanced view which responds to what he has called the 'standard objection' to cognitivism, the idea that a judgment that something is fearsome can occur with or without emotion, so judgment cannot be identified with emotion. One of
12971-408: The socio-emotional development of the bonobo chimpanzee. They focused on the interplay of numerous skills such as empathy-related responding, and how different rearing backgrounds of the juvenile bonobo affected their response to stressful events—events related to themselves (e.g. loss of a fight) as well as stressful events of others. They found that bonobos sought out body contact with one another as
13090-462: The subdivisions of affective and cognitive empathy described above. More recent self-report tools include The Empathy Quotient (EQ) created by Baron-Cohen and Wheelwright which comprises a self-report questionnaire consisting of 60 items. Another multi-dimensional scale is the Questionnaire of Cognitive and Affective Empathy (QCAE, first published in 2011). The Empathic Experience Scale is
13209-636: The sublimation of aggression —pity serving as a kind of magic gesture intended to show how leniently one should oneself be treated by one's own conscience. In the West , the religious concept of pity was reinforced after acceptance of Judeo - Christian concepts of God pitying all humanity, as found initially in the Jewish tradition: "Like as a father pitieth his children, so the Lord pitieth them that fear him" ( Psalms 103:13 ). The Hebrew word hesed translated in
13328-521: The view that emotions are discrete, measurable, and physiologically distinct. Ekman's most influential work revolved around the finding that certain emotions appeared to be universally recognized, even in cultures that were preliterate and could not have learned associations for facial expressions through media. Another classic study found that when participants contorted their facial muscles into distinct facial expressions (for example, disgust), they reported subjective and physiological experiences that matched
13447-452: The way for animal research on emotions and the eventual determination of the neural underpinnings of emotion. More contemporary views along the evolutionary psychology spectrum posit that both basic emotions and social emotions evolved to motivate (social) behaviors that were adaptive in the ancestral environment. Emotion is an essential part of any human decision-making and planning, and the famous distinction made between reason and emotion
13566-563: The word include the Provençal " pietat " and the Spanish " piedad ". Like Middle English, Old French took the word from the Latin and gradually split it into " pité " (later " piété ") and " pitié ". Italian in contrast retained the one word: " pietà ", borrowed into English (through French, in the 19th century replacing its older " Vierge de pitié ") as
13685-487: The word, emotions are intense feelings that are directed at someone or something. On the other hand, emotion can be used to refer to states that are mild (as in annoyed or content) and to states that are not directed at anything (as in anxiety and depression). One line of research looks at the meaning of the word emotion in everyday language and finds that this usage is rather different from that in academic discourse. In practical terms, Joseph LeDoux has defined emotions as
13804-404: Was adopted and further developed by scholasticism and Thomas Aquinas in particular. In Chinese antiquity, excessive emotion was believed to cause damage to qi , which in turn, damages the vital organs. The four humors theory made popular by Hippocrates contributed to the study of emotion in the same way that it did for medicine . In the early 11th century, Avicenna theorized about
13923-466: Was scared". The issue with the James–Lange theory is that of causation (bodily states causing emotions and being a priori ), not that of the bodily influences on emotional experience (which can be argued and is still quite prevalent today in biofeedback studies and embodiment theory). Although mostly abandoned in its original form, Tim Dalgleish argues that most contemporary neuroscientists have embraced
14042-610: Was translated in the 16th century. In the original Latin, talking about the ways of the spirit versus the ways of the flesh, Erasmus says " spiritus pios, caro impios ". In translation, the single words in Latin became several phrases in English to encompass the entire range of the original concept, which was by that time bifurcating as the words were bifurcating: " [T]he spiryte maketh us relygyous, obedyent to god, kynde and mercyfull. The flesshe maketh us dispysers of god, disobedyent to god, unkynde and cruell. " Chaucer's line, described by Walter Skeat as being Chaucer's favourite,
14161-527: Was understood by Edgar Finley Shannon to be a translation of Ovid's Tristia volume 3, verses 31–32, Shannon describing it as "an admirable translation and adaptation of the passage". A noble mind (" mens generosa " in Ovid, " gentil herte " in Chaucer) is easily moved (" faciles motus capit " in Ovid, " renneth soone " in Chaucer) to kindness (" plababilis irae " in Ovid " pite " in Chaucer). In
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