Empathy is a fundamental concept in health care and nursing. In academic literature, it has been primarily defined as a personal ability, act or experience. The relational dimensions of empathy have received far less attention. In our view, individualistic conceptualizations are restricted and do not adequately reflect the practice of empathy in daily care. We argue that a relational conceptualization of empathy contributes to a more realistic, nuanced and deeper understanding of the functions and limitations of empathy in professional care (...) practices. In this article, we explore the relational aspects of empathy, drawing on sources that offer a relational approach, such as the field of care ethics, the phenomenology of Edith Stein and qualitative research into interpersonal and interactive empathy. We analyse the relational aspects of three prevalent components of empathy definitions: the underlying ability or act (i.e. the cognitive, affective and perception abilities that enable empathy); the resulting experience (i.e. empathic understanding and affective responsivity) and the expression of this experience (i.e. empathic expression). Ultimately, we propose four inter‐related understandings of empathy: (a) A co‐creative practice based on the abilities and activities of both the empathizer and the empathee; (b) A fundamentally other‐oriented experience; (c) A dynamic, interactive process in which empathizer and empathee influence each other's experiences; (d) A quality of relationships. (shrink)

Genesis 4: [1] Adam lay with his wife Eve, and she became pregnant and gave birth to Cain. She said, “With the help of the Lord I have brought forth a man.” [2] Later she gave birth to his brother Abel. Now Abel kept flocks, and Cain worked the soil. [3] In the course of time Cain brought some of the fruits of the soil as an offering to the Lord. [4] But Abel brought fat portions from some of the (...) firstborn of his flock. The Lord looked with favor on Abel and his offering, [5] but on Cain and his offering he did not look with favor. So Cain was very angry, and his face was downcast. [6] Then the Lord said to Cain, “Why are you angry? Why is your face downcast? [7] If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it.” [8] Now Cain said to his brother Abel, “Let’s go out to the field.” And while they were in the field, Cain attacked his brother Abel and killed him. [9] Then the Lord said to Cain, “Where is your brother Abel?” “I don’t know,” he replied. “Am I my brother’s keeper?” [10] The Lord said, “What have you done? Listen! Your brother’s blood cries out to me from the ground. [11] Now you are under a curse and driven from the ground, which opened its mouth to receive your brot her’s blood from your hand. [12] When you work the ground, it will no longer yield its crops for you. You will be a restless wanderer on the earth.”. (shrink)

Throughout the years, care ethicists have raised concerns that prevalent definitions of empathy fail to adequately address the problem of otherness. They have proposed alternative conceptualizations of empathy that aim to acknowledge individual differences, help to extend care beyond one’s inner circle, and develop a critical awareness of biases and prejudices. We explore three such alternatives: Noddings’ concept of engrossment, Meyers’ account of broad empathy, and Baart’s concept of perspective-shifting. Based on these accounts, we explain that care ethics promotes a (...) conceptualization of empathy that is radical in its commitment to engage otherness and that is characterized by being: (1) receptive and open, (2) broad and deep in scope, (3) relational and interactive, (4) mature and multifaceted, (5) critical and reflective, (6) disruptive and transformative. This type of empathy is both demanding and rewarding, as it may inspire health professionals to rethink empathy, its challenges, and its contribution to good care and as it may enrich empathy education and professional empathy practices in health care. (shrink)

This book explores the nature and implications of positive, creative, and loving mimesis and brings together the interdisciplinary fields of Girardian studies and creativity studies in new and original ways. Scientists, philosophers, psychologists, theologians and ancient thinkers are brought into thought provoking and insightful dialogue with Girardian conceptions of mimetic desire, scapegoating, and hominization.

In this article, I argue for the need of a credible concept of fatherhood in present-day Western culture. This claim is based on the belief that fathers and father figures play an important role in constructing unique identities, both in the context of childrearing and in a more general cultural sense. An existential concept of adoption is developed to clarify the notion of credible fatherhood, which is supported, on the one hand, by Dorothee Sölle's analysis of the shift from a (...) religious construction of identity to a post-religious self-construction of identity and, on the other, by Charles Taylor's concept of authenticity. (shrink)

ABSTRACT Background: From a phenomenological perspective, our body is the “from-which” we face the world. Vice versa, our body is affected by occurrences in our surroundings. Embodied resilience is understood as a quality of the dynamic relationships between our affected body and what happens in our surroundings. Objectives: This article explores the following question: How is resilience experienced bodily and how can we strengthen resilience and foster social relations? Research design: The data consists of ten in-depth interviews, personal observations and (...) reflexive dialogues with the research team on the lived experiences of the participants. Interpretative phenomenological analysis is applied, and relevant literature is outlined in the discussion and the findings are presented. Findings: We discovered three intertwined experiential dimensions of embodied resilience: the experience of (1) sensing: becoming aware of what bodily happened; (2) connecting: looking for resources; and (3) responding: moving towards a new equilibrium. Discussion and conclusion: Lived, embodied experiences play an important role in the dynamic process of resilience. The body helps us resonate with the world we live in. We recommend researching further how an affective touch can enhance embodied resilience and foster social relationships in organisations. (shrink)

In his essay “Peter’s Denial,” René Girard draws a parallel between mimesis and Martin Heidegger’s concept of being-with. In this essay I explore this parallel through a third, intermediate term—addiction—on the assumption that living in a world governed by mimesis, according to Girard, and living in the modus of Mitsein, according to Heidegger, can both be characterized as a kind of addiction. The clarification of the parallel between mimesis and Mitsein through this intermediate term may contribute to a better understanding (...) of a central concept of Heidegger’s philosophy and, at the same time, bring into view the philosophical dimension of Girard’s mimetic theory. In my conclusion I propose Levinas’s ethical approach as a possible cure to the addiction to mimesis and being-with. (shrink)

Resuming the so-called ‘great campaign’ for resilience of Jaap van Praag, the founding father of contemporary Dutch humanism, this paper proposes a hermeneutical theory that unveils, from a humanistic point of view, the possibility of a relational autonomous ‘will’ in the relationship with exemplary inspirational figures. It will be demonstrated that relational autonomy can be realized from a resilient position toward the heteronomous contagion of our daily life ‘will’ through mimesis, as it is understood in mimetic theory.