Empathy as a Sense of Autonomy

Abstract

In this paper, we examine Jaspers' ambiguous approach to empathy. We start by situating Jaspers' notion of empathic understanding in the context of contemporary philosophical discussions of empathy. We distinguish a phenomenological approach to interpersonal understanding from two influential accounts of other minds, namely, theory-theory and simulation-theory, and then we contrast Jaspers' notion of empathic understanding with a phenomenological approach. We distinguish two basic kinds of empathy, a prereflective nonconative kind and a more reflective conative kind. Then we argue that Jaspers' philosophical conception of human nature as restless and undefinable autonomy makes him reject any kind of comprehensive attempt to understand other people. We try to make sense of this rejection by discussing the epistemological and ethical nature of his notorious ‘theorem of incomprehensibility'. This eventually leads us, by way of conclusion, to sketch a method required for making sense of those experiences that cannot be understood via ordinary empathy. The key notion of this method is called ‘second-order empathy'.

The intersubjective endeavor of psychopathology research: methodological reflections on a second-person perspective approach

“…In order to overcome this methodological problem, Stanghellini and Rosfort (2013) proposed the notion of “second-order empathy,” as a valuable alternative that goes beyond both the phenomenological notion of primary non-conative empathy and the conative notion of empathy. Non-conative empathy is the most basic form of empathy: the pre-reflective resonance between my own and the other’s lived body that allows a direct, implicit understanding.…”

“…Conative empathy is a more reflective and cognitive task that requires more than implicit attunement at the level of the lived body. Conative empathy is based on one’s personal past experiences and knowledge of commonly shared experiences (common sense), and it consists in an active reflective act of understanding by analogy: “I look inside myself for stored experiences to make them resonate with those of the other” ( Stanghellini and Rosfort, 2013 , p. 342). By contrast, second-order empathy does not rely on similarity or analogy with the other, rather being based on the recognition of the other’s autonomy: “In order to empathize with these persons, I need to acknowledge the existential difference, the particular autonomy, which separates me from the way of being in the world that characterizes each of them” ( Stanghellini and Rosfort, 2013 , p. 343).…”

Connecting narrative with mental health learning through discussion and analysis of selected contemporary films

“…Engagement in the story, particularly when it challenges prior assumptions, can develop reflection (Paliadelis et al 2014) as well as higher order empathy (Rees et al 2013). Higher order empathy is not just the ability to see things from the perspective of the other, but to communicate to the other person that his/ her feelings are understood (Stanghellini & Rosfort 2013). When plot lines include epiphanies, awakenings, and elements of change, this can also build in learners renewed hope and therapeutic optimism .…”

Becoming authentic multidisciplinary or interdisciplinary researchers: methodological practices and outcomes

“…In the preliminary phase, we drew on anecdotal and personal experience that students, because of their extensive exposure to clinical procedures such as diagnosis, monitoring and treatment during the process of their education, are usually well versed in the objective signs of an eating disorder, but are not, however, as knowledgeable of, or even alert to, the subjective experience of this type of illness. This means that they may be technically able to deliver the interventions mandated in their textbooks, but may not be as competent or confident in the deep listening, suspending judgment or in responding empathically and compassionately which are also known to be crucial for successful treatment (Stanghellini and Rosfort 2013). We further hypothesised that enhanced learning and knowledge in these areas would lead to increased feelings of empathy and therapeutic optimism (Rogers, Hemingway and Elsom 2013).…”