A Rumor of Empathy: Rewriting Empathy in the Context of by L. Agosta

By L. Agosta

A rumor of empathy in vicarious receptivity, figuring out, interpretation, narrative, and empathic intersubjectivity turns into the scandal of empathy in Lipps and Strachey. but while the entire philosophical arguments and different types are whole and all of the hermeneutic circles spun out, we're effectively within the presence of one other man or woman.

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Ultimately, despite Hume’s supplementing sympathy with a general point of view, he lines up with Batson regarding sympathy as pro-social. His approach still informs our contemporary research and debates today. How so? Without fully appreciating the consequences for his use of sympathy, Hume transforms sympathy in the direction of “benevolence,” the latter being an optimal responsiveness that interests us in the good of mankind: ‘Tis true, when the cause is compleat, and a good disposition is attended with good fortune, which renders it really beneficial to society, it gives a stronger pleasure to the spectator, and is attended with a more lively sympathy (1739: 585).

One wants to ask: Well, is it or isn’t it? , contra Slote 2007). The sublime discloses the impact of the Kantian moral law on oneself and exemplifies the other as an instance of it; the moral law remains the one and only law, sovereign in its own right. In parallel, empathy discloses the impact of the other on oneself and makes accessible what the other is experiencing. , moral) contributor, but it is not required to be so. Empathy tells one what the other is feeling; morality, what one ought to do about it.

The gracious and generous listening of the friend without giving advice would indeed be prosocial but not altruistic. The potential for negativity—the misuse of empathy to increase suffering diabolically—is in principle still present. Ultimately, despite Hume’s supplementing sympathy with a general point of view, he lines up with Batson regarding sympathy as pro-social. His approach still informs our contemporary research and debates today. How so? Without fully appreciating the consequences for his use of sympathy, Hume transforms sympathy in the direction of “benevolence,” the latter being an optimal responsiveness that interests us in the good of mankind: ‘Tis true, when the cause is compleat, and a good disposition is attended with good fortune, which renders it really beneficial to society, it gives a stronger pleasure to the spectator, and is attended with a more lively sympathy (1739: 585).

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