I first summarize the central issues in the debate about the empirical adequacy of virtue ethics, and then examine the role that social psychologists claim positive and negative mood have in influencing compassionate helping behavior. I argue that this psychological research is compatible with the claim that many people might instantiate certain character traits after all which allow them to help others in a wide variety of circumstances. Unfortunately for the virtue ethicist, however, it turns out that these helping traits (...) fall well short of exhibiting certain central features of compassion. (shrink)

The burgeoning science of ethics has produced a trend toward pessimism. Ordinary moral thought and action, we’re told, are profoundly influenced by arbitrary factors and ultimately driven by unreasoned feelings. This book counters the current orthodoxy on its own terms by carefully engaging with the empirical literature. The resulting view, optimistic rationalism, shows the pervasive role played by reason, and ultimately defuses sweeping debunking arguments in ethics. The science does suggest that moral knowledge and virtue don’t come easily. However, despite (...) the heavy influence of automatic and unconscious processes that have been shaped by evolutionary pressures, we needn’t reject ordinary moral psychology as fundamentally flawed or in need of serious repair. Reason can be corrupted in ethics just as in other domains, but a special pessimism about morality in particular is unwarranted. Moral judgment and motivation are fundamentally rational enterprises not beholden to the passions. (shrink)

This paper aimed at examining the related studies on the relationship between teacher empathy and learner engagement in English as a Foreign Language learning contexts. The positive and significant relationship between teacher empathy and learner engagement has been verified in the literature. Studies have shown the positive influence of teacher-learner rapport on learner engagement. Moreover, studies indicated that teacher empathy leads to learner self-confidence in educational contexts. The literature review has also shown that teachers’ provision of a positive environment through (...) empathy, sympathy, and kindness can trigger learner motivation and engagement. Moreover, teachers’ empathy can reduce the stress level which, in turn, positively affects learners’ engagement level. Eventually, the pedagogical implications to engage learners and teachers in academic contexts have been provided. However, some suggestions have been offered to expand the insights over the associations between positive psychological constructs and teachers’ emotions. (shrink)

Workplaces are often described as places in which individuals are motivated by their self-interests and in which negative events like time pressure, anxiety, conflict with co-workers, miscomprehensions, difficulties in solving problems, not-transmitted or not-exchanged information that lead to mistakes, and in some cases to injuries, stress or control, are part of everyday life. Such situations are often the result of the limited comprehension of needs, skills, or information available to colleagues, supervisors, subordinates, clients or providers. However, workplaces are also places (...) in which employees take care of clients, support colleagues and subordinates, are enthusiastic about their job, are motivated by leaders that encourage employees to transcend their own self-interests for the good of the group or the organization and provide them with the confidence to perform beyond expectations. Thus positive relationships at work are becoming a new interdisciplinary domain of inquiry. Within this positive relationships framework, in this paper we focus on a positive component of workplaces, and particularly on an individual cognitive and emotional process that has an important role in the workplace because it facilitates interpersonal relations and communications: it is the perspective taking process. In order to describe perspective taking, we will refer to some empirical studies and particularly to the review published by Parker, Atkins and Axtell in 2008 on the International Review of Industrial and Organizational Psychology. Perspective taking is a well established psychological construct, investigated both in the field of human development, as an important component of reasoning and moral development, and also in social and clinical psychology, where it is considered a component of social behaviors and of the therapeutic process. It has also been conceptualized in different ways. Duan and Hill describe three approaches to explain reasons for perspective taking behavior: a dispositional approach, that considers empathy as a relatively stable trait or a general ability; a cognitive-affective experience influenced by situational conditions; and finally as a multiphased experiential process. However, although in modern organizations working cooperatively and taking into account customers’ needs and experiences are becoming even more important, very few studies have considered perspective taking process within organizations. This is interesting because taking into account the perspective of others may contribute to more collaborative workplaces, where it is pleasant to work, as also enlighted in the title of the Parker, Atkins and Axtell’s paper: “Building better workplaces” is one of the possible outcomes of perspective taking. This paper aims to make available to a large audience such studies and, in relation to the topic of the conference organized by “Psychology and Communion”, consider connections between this concept and ideas and writings by Chiara Lubich. (shrink)

In recent years, the social dimensions of selfhood have been discussed widely. Can you be a self on your own or only together with others? Is selfhood a built-in feature of experience or rather socially constructed? Does a strong emphasis on the first-personal character of consciousness prohibit a satisfactory account of intersubjectivity or is the former rather a necessary requirement for the latter? These questions are explored in the following contribution.

The Neo-Confucian notion of wan wu yi ti 万物一体 and Stoic oikeiôsis both come up with a motivational basis for the expansion of concern, but one of the toughest problems in them is how to elaborate on selfhood and self–other relation in moral development. This paper takes a comparative view of Hierocles’ fragments and a few other relevant Stoic texts and Wang Yang-ming’s Inquiry on the Great Learning, and argues that doing so helps eliminate some confusions concerning selfhood and self–other (...) relation. My claim is that the concept of the Stoic oikeiôsis and the concept of Wang’s ‘wan wu yi ti’ have different ideas on selfhood and the self–other relation while showing similarities in basing the ideal of self-development on the original unity between self and world. (shrink)

ABSTRACT Rather than “selfishness,” a more accurate and revealing interpretation of Wang's use of siyuis “self‐centeredness.” One of the main goals in Wang's model of moral cultivation was to attain a state devoid of self‐centered desires. Wang relied a great deal on the exercise and cultivation of an emotional identification and feeling of oneness with others. In this paper, I first provide a brief summary of the role of Wang's concept of siyu in his moral psychology. I then examine key (...) passages in Wang's writings that reveal his nuanced understanding of siyu and, along the way, I draw on empirical research in psychology to help illuminate the significance of Wang's view of siyu to his overall model of moral cultivation. (shrink)

Distant brand extension as an essential strategy of obtaining benefits was highly focused on the normal marketing practice and academic research. In the current study, we aim to recognize that how individuals with different levels of empathy respond to distant extensions under corporate social responsibility and corporate competence associations to explore the corresponding neural mechanisms using event-related potentials. We divided subjects into two groups involving a high empathy group and a low empathy group according to an empathy measure questionnaire. The (...) subjects first faced a brand name following the CSR or CC association descriptions, and then, they were asked to evaluate the new product of brand by a five-point scale. Current results revealed that the participants of the HE group were more apt to accept the distant extension products than those of the LE group. Additionally, in the HE group, products from a brand with CSR associations were more acceptable than CC associations. Moreover, a larger N2 amplitude was elicited in the LE group than in the HE group. For the LE group, an augment N2 was found under CSR than CC associations, reflecting that LE consumers might perceive conflict when evaluating distant extensions and allocate more cognitive resources to deal with CSR information. At the later stage, the HE group showed a greater P3 than the LE group. For the HE group, an increased P3 was elicited under CSR than CC associations, suggesting that empathic individuals might show motivational salience and helping willingness toward distant extension products, especially under the CSR scenario. These results provide potential electrophysiological evidence for the positive impact of brand associations on the evaluation of distant brand extension in the case of subdividing different empathic individuals. (shrink)

Recently, the idea that human beings may be totally egoistic has resurfaced in philosophical and psychological discussions. But many of the arguments for that conclusion are conceptually flawed. Psychologists are making a conceptual error when they think of the desire to avoid guilt as egoistic; and the same is true of the common view that the desire to avoid others’ disapproval is also egoistic. Sober and Wilson argue against this latter idea on the grounds that such a desire is relational, (...) but a deeper reason stems from the fact that it places such intrinsic importance on other human beings. And other basic human desires, like the desire for love, the desire for revenge, the impulse to imitate others, and the desire to belong, also treat others as important and on those grounds cannot count as egoistic. Another line of recent argument for egoism stems from the work of Robert Cialdini et al., and claims that the way we identify and feel one with those other people we empathize with and seek to help shows us to be thinking of those others as part of or identical with ourselves. This is supposed to show that our putative altruism is basically self-centered and egoistic, but Cialdini arguably misinterprets what we mean when we speak of feeling one with someone else, and the phenomena he mentions don’t therefore stand in favor of psychological egoism. More generally, many of the positive and negative emotions we feel toward others are best interpreted as non-egoistic, and there is no reason at this point to doubt that humans are capable of altruistic motivation. (shrink)

Debates about empathy's role in morality are notoriously complex. On the one hand, proponents of empathy argue that it plays a crucial role in the process of making moral judgments, moral motivation, moral development, and the cultivation of meaningful personal relationships. On the other hand, critics of empathy warn that it is especially susceptible to a number of morally troubling biases and motivational shortcomings. Yet there is little consensus about what empathy is or what it might be good for from (...) a moral point of view. As a result, critics and proponents of empathy alike often wind up talking past each other and debates about empathy's role in morality reach an impasse. This paper proposes a typology of empathy's affective, cognitive, and motivational dimensions and the different forms that empathy can take depending on the nature and degree of prominence of these. It argues that different forms of empathy are well equipped to handle some moral tasks as well as ill‐equipped to handle others. Its aim in doing so is to clarify an otherwise conceptually thorny set of debates and to amplify future research on empathy and its role in the moral life. (shrink)

Many situations in human life present choices between (a) narrowly preferred particular alternatives and (b) narrowly less preferred (or aversive) particular alternatives that nevertheless form part of highly preferred abstract behavioral patterns. Such alternatives characterize problems of self-control. For example, at any given moment, a person may accept alcoholic drinks yet also prefer being sober to being drunk over the next few days. Other situations present choices between (a) alternatives beneficial to an individual and (b) alternatives that are less beneficial (...) (or harmful) to the individual that would nevertheless be beneficial if chosen by many individuals. Such alternatives characterize problems of social cooperation; choices of the latter alternative are generally considered to be altruistic. Altruism, like self-control, is a valuable temporally-extended pattern of behavior. Like self-control, altruism may be learned and maintained over an individual's lifetime. It needs no special inherited mechanism. Individual acts of altruism, each of which may be of no benefit (or of possible harm) to the actor, may nevertheless be beneficial when repeated over time. However, because each selfish decision is individually preferred to each altruistic decision, people can benefit from altruistic behavior only when they are committed to an altruistic pattern of acts and refuse to make decisions on a case-by-case basis. (shrink)

In recent years, much has been learned about the strategic and organizational contexts of suicide attacks. However, motivations of the agents who commit them remain difficult to explain. In part this is because standard models of social learning as well as Durkheimian notions of sacrificial behavior are inadequate in the face of the actions of human bombers. In addition, the importance of organizational structures and practices in reinforcing commitment on the part of suicide recruits is an under-explored factor in many (...) analyses. This essay examines the potential applicability of evolutionary models of altruism to the understanding of commitment to suicide on the part of terrorist organizational recruits. Three evolutionary models of sacrificial behavior in nonhuman species and many categories of human behavior are explored cross-organizationally: reciprocity, inclusive fitness theory, and induced altruism. Reciprocal altruism is unlikely to be a major motivator in suicide attacks because the costs exhibited by attackers are too high to be adequately compensated. However, the role of evolved self-deception in perceptions of personal death, and thus of rewards in the afterlife, is potentially illuminating. Inclusive fitness theory can help explain the motivations of attackers because rewards to kin often are offered by organizations to suicide recruits. However, suicide bombers also often act out of revenge for the loss of or injury to relatives, and inclusive fitness theory generally, as well as more specific theoretical models of retaliatory aggression, may not adequately account for the bombers' actions. Predictions from induced altruism theory appear to be well supported because suicide terror organizations tend to be tightly structured around practices intended to maintain and reinforce commitment though the manipulation of kinship-recognition cues. (shrink)

Empathy can be characterized as a vicarious emotion that one person experiences when reflecting on the emotion of another. So characterized, empathy is sometimes regarded as a precondition on moral judgment. This seems to have been Hume's view. I review various ways in which empathy might be regarded as a precondition and argue against each of them: empathy is not a component, a necessary cause, a reliable epistemic guide, a foundation for justification, or the motivating force behind our moral judgments. (...) In fact, empathy is prone to biases that render it potentially harmful. Another construct—concern—fares somewhat better, but it is also of limited use. I argue that, instead of empathy, moral judgments involve emotions such as anger, disgust, guilt, and admiration. These, not empathy, provide the sentimental foundation for morality. (shrink)

A surfeit of research confirms that people activate personal, affective, and conceptual representations when perceiving the states of others. However, researchers continue to debate the role of self–other overlap in empathy due to a failure to dissociate neural overlap, subjective resonance, and personal distress. A perception–action view posits that neural-level overlap is necessary during early processing for all social understanding, but need not be conscious or aversive. This neural overlap can subsequently produce a variety of states depending on the context (...) and degree of common experience and emotionality. We outline a framework for understanding the interrelationship between neural and subjective overlap, and among empathic states, through a dynamic-systems view of how information is processed in the brain and body. (shrink)

There is disagreement in the literature about the exact nature of the phenomenon of empathy. There are emotional, cognitive, and conditioning views, applying in varying degrees across species. An adequate description of the ultimate and proximate mechanism can integrate these views. Proximately, the perception of an object's state activates the subject's corresponding representations, which in turn activate somatic and autonomic responses. This mechanism supports basic behaviors that are crucial for the reproductive success of animals living in groups. The Perception-Action Model, (...) together with an understanding of how representations change with experience, can explain the major empirical effects in the literature. It can also predict a variety of empathy disorders. The interaction between the PAM and prefrontal functioning can also explain different levels of empathy across species and age groups. This view can advance our evolutionary understanding of empathy beyond inclusive fitness and reciprocal altruism and can explain different levels of empathy across individuals, species, stages of development, and situations. Key Words: altruism; cognitive empathy ; comparative; emotion; emotional contagion; empathy ; evolution; human; perception-action; perspective taking. (shrink)

Within the business and management literature, empathy has taken on increased importance as a central element to leadership, improving marketing strategies, corporate philanthropy, creating organizational connectedness, and as a strategy for preventing managerial wrongdoing. Although defining empathy is difficult, it is the identification with another’s thoughts and emotions through an imaginative process. This identification, ideally, will facilitate a wider connection with stakeholders beyond self-interest and motivate a better business environment. This article argues empathy is an overblown concept that is only (...) marginally supported by the philosophical and psychological research and, therefore, has limited application to business. Empathy is problematic because our inferences of mind are often inaccurate; not everyone is good at empathizing; it’s not necessary to understand action intention; doesn’t motivate helping behaviour; and could lead to immoral actions. My stance is definitively anti-empathy; perspective-taking is not sufficient or necessary as a management or business tool. Our understanding of people rests, not on empathy, but with our emotions, norms, and the social context in which we find ourselves. (shrink)

Within the business and management literature, empathy has taken on increased importance as a central element to leadership, improving marketing strategies, corporate philanthropy, creating organizational connectedness, and as a strategy for preventing managerial wrongdoing. Although defining empathy is difficult, it is the identification with another’s thoughts and emotions through an imaginative process. This identification, ideally, will facilitate a wider connection with stakeholders beyond self-interest and motivate a better business environment. This article argues empathy is an overblown concept that is only (...) marginally supported by the philosophical and psychological research and, therefore, has limited application to business. Empathy is problematic because our inferences of mind are often inaccurate; not everyone is good at empathizing; it’s not necessary to understand action intention; doesn’t motivate helping behaviour; and could lead to immoral actions. My stance is definitively anti-empathy; perspective-taking is not sufficient or necessary as a management or business tool. Our understanding of people rests, not on empathy, but with our emotions, norms, and the social context in which we find ourselves. (shrink)

The central virtue at issue in recent philosophical discussions of the empirical adequacy of virtue ethics has been the virtue of compassion. Opponents of virtue ethics such as Gilbert Harman and John Doris argue that experimental results from social psychology concerning helping behavior are best explained not by appealing to so-called ‘global’ character traits like compassion, but rather by appealing to external situational forces or, at best, to highly individualized ‘local’ character traits. In response, a number of philosophers have argued (...) that virtue ethics can accommodate the empirical results in question. My own view is that neither side of this debate is looking in the right direction. For there is an impressive array of evidence from the social psychology literature which suggests that many people do possess one or more robust global character traits pertaining to helping others in need. But at the same time, such traits are noticeably different from a traditional virtue like compassion. (shrink)

Sociological theories of morality have grown in prevalence over the last decade and a half. These theories often focus on developing single concepts such as identity, reputation or emotion, or they provide sweeping historical accounts. Such theories often also take the construct of empathy for granted, as an inevitable consequence of morality. Here, I present a mechanistic theory of empathy which operates at multiple levels of analysis. The approach offered can help frame particular topics in the sociology of morality, though (...) it is also robust enough to analyse historical change. Specifically, the theory presented here is composed of sets of situational, structural and societal mechanisms. Each set is discussed, as well as their relation to one another, before turning to an explication of how the present theory relates to a selective sampling of prominent theories in the contemporary sociology of morality. (shrink)

[Emerging Scholar Prize Essay for Spindel Supplement] Some philosophers and psychologists have evaluated psychological egoism against recent experimental work in social psychology. Dan Batson (1991; forthcoming), in particular, argues that empathy tends to induce genuinely altruistic motives in humans. However, some argue that there are egoistic explanations of the data that remain unscathed. I focus here on some recent criticisms based on the idea of self-other merging or "oneness," primarily leveled by Robert Cialdini and his collaborators (1997). These authors argue (...) that the putatively altruistic subjects are acting on ultimately egoistic motives because empathic feelings for someone in distress tend to cause them to blur the distinction between themselves and the other. Employing a conceptual framework for the debate, I argue that the self-other merging explanation fails to explain the empathy-helping relationship on primarily non-empirical grounds, regardless of the empirical results Cialdini and colleagues report. (shrink)

This article explores whether perspective taking has an impact on the ascription of epistemic states. To do so, a new method is introduced which incites participants to imagine themselves in the position of the protagonist of a short vignette and to judge from her perspective. In a series of experiments, perspective proves to have a significant impact on belief ascriptions, but not on knowledge ascriptions. For belief, perspective is further found to moderate the epistemic side-effect effect significantly. It is hypothesized (...) that the surprising findings are driven by the special epistemic authority we enjoy in assessing our own belief states, which does not extend to the assessment of our own knowledge states. (shrink)

Self-interest is widely accepted as a powerful motivator by both academics and laypeople alike. However, research surrounding the self-interest motive paints a complicated picture of this most important psychological construct. Additionally, research on the social desirability of self-interest has revealed that despite its widespread acceptance, people do not readily accept that self-interest drives their own behaviors. This paper reviews the literature on self-interest and reveals several curious features surrounding its actual effect on helping behaviors, political attitudes and voting, and people's (...) apparent ambivalence toward self-interest as a motive. It is possible that norms against the expression of self-interestedness evolved, creating ambivalence towards this widely accepted construct, subsequently affecting its expression on many human behaviors. (shrink)

Rachlin's thought-provoking analysis could be strengthened by greater openness to evolutionary interpretation and the use of the directed attention concept as a component of self-control. His contribution to the understanding of prosocial behavior would also benefit from abandoning the traditional (and excessively restrictive) definition of altruism.

Studies on fair-trade consumption have concentrated on economic, demographic, and ethical issues, and research on consumers’ moral emotions and self-orientation is limited. Although consumers’ satisfaction with their consumption has been emphasized in consumer studies and marketing, little substantive empirical research has addressed ethical consumers’ emotional satisfaction and the link between their motivations and happiness. This study focused on ethical consumers who regularly purchase fair-trade coffee to understand their moral emotions and self-orientation as motivations for fair-trade consumption and determine whether empathy (...) and self-oriented motivations led to their happiness. A survey was conducted on 471 regular purchasers of at least one cup of fair-trade coffee weekly or a pack of fair-trade coffee beans monthly. The survey data were analyzed using partial least squares. The results showed that guilt was positively associated with empathy, which positively influenced self-actualization. Contrary to the proposed hypothesis, empathy did not elicit consumers’ happiness. As expected, narcissism affected self-actualization, which in turn elicited happiness. Happiness was positively associated with customers’ repurchase intentions for fair-trade coffee. The results of this study demonstrate the strong associations of the paths from narcissism to self-actualization, self-actualization to happiness, and self-actualization to repurchase intentions compared to the paths from guilt to empathy, empathy to happiness, and empathy to repurchase intentions. Contrary to common expectations, the results indicate that self-oriented motivations focused on self-actualization rather than moral emotions play key roles in ethical consumers’ happiness with fair-trade consumption. (shrink)

China is currently experiencing rapid economic growth. The price of this, however, is environment pollution. Many Chinese corporations are lacking in corporate environmental responsibility (CER). Therefore, this study employs data from Chinese and multinational corporations to identify why Chinese corporations seldom engage in CER by investigating their motivations and stakeholders. The results show that the most important reason why Chinese corporations do not engage in CER is the fact that their competitive strategy of cost cutting makes them limited in resources, (...) such as money, employees, information, or added value. Further study implies that Chinese corporations face more survival pressure, though they are willing to take environmental responsibilities as multinational corporations do. The results also imply that government and social surroundings can play an important role to arouse CER consciousness of Chinese corporations in all stakeholders. Consequently, Chinese government has a heavy duty to promote corporations to respond to their CER in the long run. (shrink)

The new features of the business environment have expanded the concept of organizational learning capability. In today’s competitive business environment, OLC has been recognized as an essential means to gain a sustainable competitive advantage. However, the effective development of that capability has not been sufficiently analyzed in the organizational learning literature. Prompted by a recent paradigm shift in the organizational sciences, this research explores the link between altruism and OLC testing a wider picture that includes two intermediate steps: Relationship Conflict (...) and Organizational Trust. To check our hypotheses, we used structural equations to analyze data from a survey of Spanish firms with recognized excellence in human resource management. Results indicate that organizational trust mediates on the altruism—OLC relationship; however, such linkage is not mediated by relationship conflict. Findings suggest that altruism and trust should be promoted in organizations in order to boost OLC. (shrink)

Management practices are at the heart of most organizations’ sustainability efforts. Despite the importance of values for the design and implementation of such practices, few researchers have analyzed how human values, particularly ethical values, relate to human resource management practices in organizations. The purpose of this conceptual paper is to integrate scholarship on organizational sustainability, human resource practices, and values in delineating how four specific values—altruism, empathy, positive norm of reciprocity, and private self-effacement—support effective human resource practices in organizations. This (...) set of distinct values has sustainability implications, global relevance, and ethical significance. Propositions that indicate relationships among these values, human resource practices, and organizational sustainability, as well as the effects of the resource-based view to potentiate these relationships, are developed. This analysis suggests that ethical and multicultural values are important for planning and implementing effective management practices and organizational sustainability. (shrink)

Theorists of oppression commonly accept that unfair social power disparities result in a variety of harms. In particular, oppression is characterized by a loss of open-mindedness in the oppressors, and negative internalization in the oppressed. That is, while oppressors are often unable or unwilling to consider the points of view of the oppressed, the oppressed often come to internalize conditions of oppression by experiencing them as indicative of their own alleged shortcomings. Nevertheless, the psychological mechanisms behind these phenomena have remained (...) underexplored. This is unfortunate, since understanding the psychological processes behind these phenomena could help us understand how they could be reversed. In this work, I aim to fill this lacuna by extending debates on mechanisms of mindreading to show how close-mindedness and negative internalization come about. I synthesize empirical findings to show that while theorizing fosters emotional insulation by “reframing” affective cues from a third-person point of view, simulation fosters feelings of emotional vulnerability and psychological continuity. As a result, while theorizing allows oppressors to take a somewhat detached attitude during self and other interpretation, involuntary simulation fosters negative internalization on the part of the oppressed. (shrink)

Recent imaging results suggest that individuals automatically share the emotions of others when exposed to their emotions. We question the assumption of the automaticity and propose a contextual approach, suggesting several modulatory factors that might influence empathic brain responses. Contextual appraisal could occur early in emotional cue evaluation, which then might or might not lead to an empathic brain response, or not until after an empathic brain response is automatically elicited. We propose two major roles for empathy; its epistemological role (...) is to provide information about the future actions of other people, and important environmental properties. Its social role is to serve as the origin of the motivation for cooperative and prosocial behavior, as well as help for effective social communication. (shrink)

Broader outlook, ethics, and social responsibility have been long-standing concerns in business practices and management. In this regard, an effective management education would play a pivotal role in instilling an ethical grounding among management students, who represent the future management practitioners. Therefore, going beyond the self-oriented perspective and promoting altruistic behavior among them would be significant in establishing broader, socially responsible considerations in organizations. However, little research has investigated how to increase altruistic behavior. To address this need, we propose that (...) Yoga-based practices (YBP) can build-up altruistic behavior by enhancing subjective vitality (SV), self-transcendence (ST), and psychological capital (PsyCap). We report two studies to test this hypothesis. In Study 1, a survey-based study (n = 342), we examine the impact of SV and ST on altruistic behavior mediated by PsyCap. The results from structural equation modeling supported the hypothesized model. In study 2, we examine the impact of YBP on SV and ST using longitudinal randomized controlled experiment design (n = 109). The findings of study 2 suggest that YBP enhanced both SV and ST and that YBP are effective, efficient, and sustainable training tools for building altruistic behavior among management students. We discuss the significance and implications of these findings for organizations, management education, and leadership development. We consider the limitations of our study and suggest directions for future research. (shrink)

Preston & de Waal are understandably cautious in applying their model to autism. They emphasise multiple cognitive impairments in autism, including prefrontal-executive, cerebellar-attention, and amygdala-emotion recognition deficits. Further empirical examination of imitation ability in autism may reveal deficits in the neural and cognitive basis of perception-action mapping that have a specific relation to the empathic deficit.

This research responds to urgent calls to fill knowledge gaps on COVID-19 in communicating social distancing messages to the public in the most convincing ways. The authors explore the effectiveness of framing social distancing messages around prosocial vs. self-interested appeals in driving message compliance and helping behavior. The results show that when a message emphasizes benefits for everyone in society, rather than solely for the individual, citizens find the message more persuasive to engage in social distancing, and also more motivating (...) to help others. The results further demonstrate that the proposed effects are higher for individuals who have a lower locus of control and lower fear of coronavirus as prosocial messages lead them to feel a joint responsibility in protecting from the pandemic. Theoretical and practical implications of the results are discussed. (shrink)

To test whether emotional empathy is linked to altered perceptions of self in relation to other and/or context, participants read one of two tragic news stories and then completed a self-report empathy measure, as well as an abridged version of Hood’s Mysticism scale either before or after the article. Exposure to a needy other in the story tended to result in greater self-reported mystical experience. Men with a history of mystical experience reported more empathy, but the latter was disconnected from (...) on-line reports of mystical experience. Women’s history of mystical experience did not predict empathic responding overall, but their reported empathy was linked to on-line experiences of oneness, absorption into something larger, and space-time distortion with imputed religious significance. Directions for future research, including the possible facilitative role of oxytocin, are discussed. (shrink)

Despite its linguistic roots in ancient Greek, the concept of empathy is of recent intellectual heritage. Yet its history has been varied and colorful, a fact that is also mirrored in the multiplicity of definitions associated with the empathy concept in a number of different scientific and non-scientific discourses. In its philosophical heyday at the turn of the 19th to the 20th century, empathy had been hailed as the primary means for gaining knowledge of other minds and as the method (...) uniquely suited for the human sciences, only to be almost entirely neglected philosophically for the rest of the century. Only recently have philosophers become again interested in empathy in light of the debate about our folk psychological mindreading capacities. In the second half of the last century, the task of addressing empathy was mainly left to psychologists who thematized it as a psychological phenomenon and process to be studied by the method of the empirical sciences. Particularly, it has been studied by social psychologists as a phenomenon assumed to be causally involved in creating prosocial attitudes and behavior. Nevertheless, within psychology it is at times difficult to find agreement of how exactly one should understand empathy; a fact of which psychologists themselves have become increasingly aware. The purpose of this entry is to clarify the concept of empathy by surveying its history in various philosophical and psychological discussions and by indicating why empathy was and should be regarded to be of such central importance in understanding human agency in ordinary contexts, in the human sciences and for the constitution of ourselves as social and moral agents. (shrink)

How do people behave in interpersonal interactions? And why do they behave the way they do? In this thesis, I present a novel social-cognitive account of role-taking explaining how fixed positions affect our emotions, thoughts, and behavior in interactions. The basic notion of Role-Taking Theory is that actors represent roles in form of mental schemata, and that role-taking activates the role-specific mental schema. In its application, Role-Taking Theory was used to explain third-party reactions to conflicts. As a result, this thesis (...) entails three manuscripts currently under review for publications: one theoretical, and two empirical. In the theoretical article, we explain the core premises of RTT, discuss RTT’s contributions over and above existing theory, apply RTT to interpersonal conflicts, and outline future directions. In the two empirical articles, we report first empirical tests of hypotheses deriving from RTT’s assumptions. In sum, the manuscripts provide answers to how the number of constituting roles can be identified in any interpersonal interaction, how features of identified roles can be derived, how features of roles affect actors due to role-taking, why some actors take over certain roles in conflicts more frequently than others, why some actors benefit from taking over certain roles in conflicts more than others, why actors sometimes stick to roles even when this comes with costs, and – ultimately – how all these mechanisms tied to role-taking explain when and why interactions stabilize or destabilize. In a final chapter at the end of this thesis, the incremental contributions of these manuscripts over and above existing literature are discussed both in its novel theoretical rationale as well as in empirical insights. In sum, I argue that RTT’s universality and precision are apt for sustained empirical and theoretical work in the future. However, RTT is still in an early developmental stage, and thus, I prepare the next steps by analyzing the present state, outlining the most critical challenges in theory development, and identify the most promising directions for future research. (shrink)

We propose two fundamentally different motives for helping: gaining pleasure and fulfilling one’s duty (‘‘pressure’’). Using the newly developed pleasure and pressure based prosocial motivation scale, we demonstrated the distinctiveness of pleasure and pressure based prosocial motivation in three studies. Although the two motives exhibited different relations to a variety of personality characteristics, they were similarly related to trans-situational helping. Of particular interest, pleasure based prosocial motivation was positively related to self-actualization, self-esteem, life satisfaction, and positive affect and negatively related (...) to negative affect. On the contrary, pressure based prosocial motivation was unrelated to self-actualization, self-esteem, life satisfaction, and positive affect but positively related to negative affect. These results qualify research showing that prosocial life goals generally increase subjective well-being. (shrink)