En kvantitativ undersökning har genomförts med syftet att undersöka om kulturell inriktning har betydelse för affektiv och kognitiv empati. Studien genomfördes genom en elektronisk enkät via läroplattformen It’s Learning, där urvalet bestod av 250 studenter vid Karlstad Universitet. För att mäta kulturell inriktning användes mätinstrumentet Culture Orientation Scale som mäter vertikal samt horisontell individualism och kollektivism. För att mäta affektiv och kognitiv empati användes The Basic Empathy Scale in Adults (BES-A). Datamaterialet analyserades genom SPSS och två multipla regressionsanalyser utfördes. Resultatet visade att horisontell individualism och horisontell kollektivism var signifikanta prediktorer av affektiv empati där 11,6 % av variansen förklarades. Vidare visade resultatet att vertikal individualism och horisontell kollektivism var signifikanta prediktorer av kognitiv empati där 14,8 % av variansen förklarades. Sambandet mellan variablerna diskuteras utifrån tidigare studier och definitioner. Studiens resultat indikerar på att det är specifika karaktäristiska drag inom de kulturella inriktningarna som har ett samband till den empatiska förmågan. Slutsatsen utifrån studiens resultat samt tidigare studier var att kulturell inriktning har betydelse för empatin, om än dock en liten betydelse. / A quantitative study has been carried out with the aim to examine if cultural orientation has significance for affective and cognitive empathy. The study was conducted through an electronic survey via the learning platform It’s Learning, where the sample consisted of 250 students at Karlstad University. To measure the cultural orientation the Culture Orientation Scale was used, which measure degree of vertical and horizontal individualism and collectivism. To measure cognitive and affective empathy the Basic Empathy Scale in Adults (BES-A) was used. The data were analyzed by SPSS and two multiple regression analyzes were. The result showed that the horizontal individualism and horizontal collectivism were significant predictors of affective empathy where 11.6% of the variance was explained. Furthermore, the results showed that vertical individualism and horizontal collectivism were significant predictors of cognitive empathy where 14.8% of the variance was explained. The relationship between the variables is discussed based on previous studies and definitions. The study's results indicate that it is particular characteristic within the cultural orientations that are related to the empathic ability. The conclusion of the study and previous studies was that cultural orientation is important for empathy, however in a small extent.

The current study examined whether a sample of detained male adolescents (n = 107; Mean age = 15.50; SD = 1.30) could be disaggregated into two distinct groups, consistent with past research on primary and secondary variants of callous-unemotional (CU) traits in adolescents. This study also sought to determine a possible explanation for the CU traits among youth in the secondary variant by examining whether they differ from primary variants on measures of cognitive and affective empathy. Using Latent Profile Analyses, two groups of adolescents high on CU traits were identified, a large group (n = 30) high on CU traits but low on anxiety (primary) and a smaller group high on both CU traits and anxiety (n = 10; secondary). Using self-report and computerized measures of affective (e.g., emotional reactivity) and cognitive empathy (e.g., affective facial recognition and theory of mind (ToM)), results revealed that the secondary variant demonstrated the lowest levels of cognitive empathy. In contrast, the primary variant demonstrated the lowest levels of self-report affective empathy, but these levels were not significantly different from the secondary variant. Multiple regression analyses testing the association among measures of empathy, CU traits, and anxiety produced a mostly consistent pattern of results. One exception was the finding of an interaction between CU traits and anxiety in the prediction of fear recognition accuracy that indicated that CU traits were positively associated with accuracy in recognizing fearful facial expressions when anxiety was low. The current study builds upon previous work examining primary and secondary variants of CU traits by suggesting that both primary and secondary variants may exhibit similar deficits in affective empathy, but that secondary variants may also exhibit deficits in cognitive empathy and perspective-taking that are not present in primary variants.

Prejudice establishes coercive contingencies that restrict human rights and diminish quality of life. Social media has made the oppression experienced by individuals more apparent. Perspective taking and empathy can change prejudicial behavior by fostering relationships and encouraging self-identification with those who are different from ourselves. The purpose of the present study was to evaluate the effects of a guided collective shaping program on the occurrence of perspective taking and empathetic responses when viewing social justice media. The effects of the workshop were evaluated using a multiple baseline design across workshop topics. Written responses to video clips were analyzed before, during, and after training. The results of the study were inconclusive. The results of the training, based on the responses measured, indicate an increase in one measure of perspective taking and no changes in the other measures. At the same time, anecdotal observations indicated a change in the way participants talked about the issues over the course of the training. The results are discussed within the context of response form measurement, the COVID-19 pandemic, and potential research directions.

This study focuses on the relationship between the author’s narrative craft and the potential for the reader’s empathetic response. Specifically, it discusses how an anachronous narrative structure provides the author with different ways to promote empathy. The discussion of empathy is key in the discussion of narrative craft: great characters are those a reader can empathise with. But the discussion of empathy runs deeper than this, with many scholars turning to the wider effects literature can have on a reader’s moral compass (Nussbaum 1997) and even their real-world behaviour (Keen 2007). This study sets aside the question of how to produce empathy and turns instead to the author’s craft. I have assessed the author’s capability of promoting empathy by building a framework of tools for the author (dubbed The Empathy Toolbox) from several studies conducted by narratology theorists. I have then analysed this in relation to my own work and that of Audrey Niffenegger and Kurt Vonnegut with a particular focus on characterisation and how this is affected by anachrony. This study is of value to all writers of creative fiction, as anachronous timelines can be employed across a breadth of genres using plot devices like flashbacks, flash-forwards and dream sequences. Furthermore, it provides authors with tools to aid their craft and help their work resonate with any reader, not just those that might have a similar background to their protagonist.

Submitted by Maicon Juliano Schmidt (maicons) on 2015-06-17T12:23:02Z No. of bitstreams: 1 Marcelle Coelho do Rosario.pdf: 838471 bytes, checksum: bdb8dc1b2154965b3d843277f9c3bf6b (MD5) / Made available in DSpace on 2015-06-17T12:23:02Z (GMT). No. of bitstreams: 1 Marcelle Coelho do Rosario.pdf: 838471 bytes, checksum: bdb8dc1b2154965b3d843277f9c3bf6b (MD5) Previous issue date: 2015-03-24 / Milton Valente / A Empatia Judicial integra hoje o conjunto dos temas mais debatidos na atualidade. O presidente americano Barack Obama foi contribuinte expoente para que a discussão galgasse o píncaro. Suas declarações manifestando o desejo de que o judiciário americano pudesse ser composto por juízes empáticos, causaram efervescência nos meios político, jurídico e social. A participação da empatia no processo de tomada de decisão judicial tem sido discutida qualquer que seja a vertente escolhida. Estudos científicos, e não científicos, concorrem com inúmeras conceituações de empatia, bem como, com entendimentos múltiplos sobre seu emprego no processo judicial ser, ou não, desejável e moral. Até a presente data, não há consenso sobre o tema. Mas sobre qual conceito de empatia recaem essas discussões? Empatia é ou não uma emoção? Uma vez definido tal conceito, seria ele aplicável a todas as demandas judiciais? Estaria, assim, o uso da empatia judicial, necessariamente comprometendo o dever legal e moral de imparcialidade dos magistrados? A empatia judicial imprime um enviesamento nas decisões? Decisões judicias devem ser justificadas somente pelas leis? Para os que respondem afirmativamente a questão anterior, como tratar os chamados casos difíceis (hard cases), que emergem da sociedade contemporânea e que ainda não se encontram contemplados na legislação? Desta forma, a presente pesquisa tem por objetivo responder esses questionamentos. A hipótese pesquisada é da empatia como ferramenta essencial ao processo de tomada de decisão judicial, empatia judicial. O presente trabalho defenderá a empatia como desejável ao processo de tomada de decisão judicial, porém não pertencente ao grupo das emoções (embora as emoções sejam elementos do processo), mas como uma habilidade cognitiva, e a imparcialidade do magistrado como o resultado objetivo da empatia judicial. Foram utilizados como textos-base as obras Against Empathy e Is Empathy necessary for morality?, de Jesse Prinz, que oferece uma extensa argumentação contra a empatia judicial; In defense of judicial empathy, de Thomas M. Colby que executa brilhante defesa, e Paradoxos e ambiguidades da imparcialidade judicial: entre “quereres” e “poderes”, de Bárbara G. L. Baptista, resultado de notável pesquisa sobre os dilemas da imparcialidade judicial no Brasil. / The Judicial Empathy includes today the set of most debated topics recently. American President Barack Obama was an exponent contributor so this discussion could reach its pinnacle. His statements expressing the wish that the American judiciary would be composed of empathetic judges, caused unrest in the political, legal and social environments. The participation of empathy in the judicial decision-making process has been discussed whatever the chosen strand. Scientific and non-scientific studies compete with countless empathy conceptualizations, as well as multiple understandings about its usage in the judicial process to be, or not, desirable and moral. So far, there is no consensus on the subject. But what empathy concept those discussions are being referred to? Is empathy an emotion or not? Once defined this concept, would it be applicable to all judicial needs? Thus, the use of judicial empathy necessarily compromising the legal and moral duties of impartiality of the judiciary? The judicial empathy applies a bias to the decisions? Judicial decisions must be justified only by laws? To those who answer yes to the previous question, how to treat the so-called hard cases, that emerge from the contemporary society and that are not yet contemplated in the legislation? Thus, this research aims to answer the above mentioned formulations. The researched hypothesis is empathy as an essential tool to the judicial decision-making process, judicial empathy. This work will defend the empathy as desirable to the judicial decision-making process, however not belonging to the group of emotions (though the emotions are elements of this process), but as a cognitive skill, and the impartiality of magistrate as the result of judicial empathy. Were used as background paper the works Against Empathy and Is Empathy necessary for morality? by Jesse Prinz, who offers an extensive argument against judicial empathy; In defense of judicial empathy, by Thomas M. Colby which executes a brilliant defense, and Paradoxos e ambiguidades da imparcialidade da judicial: entre "quereres" e "poderes", by Bárbara G. L. Baptista, the national impartiality bible.

In Texas and across the United States, minority male juvenile offenders are overrepresented in juvenile detention facilities. Researchers have demonstrated an inverse relationship between levels of empathy and antisocial beliefs and delinquent behaviors in juveniles. Understanding this relationship is an important step in designing and implementing rehabilitative interventions for juvenile detainees. Grounded in social learning theory and the social empathy model, the current study addressed whether significant differences in empathy existed between nonminority and minority male juvenile offenders with felony and nonfelony offenses within a juvenile detention facility in rural Texas. A de-identified data set of 357 Interpersonal Reactivity Index (IRI) questionnaires was analyzed. The data set contained only males ranging in age from 10 to 17 years. A two-way analysis of variance indicated no significant mean differences in measured empathy between nonminority and minority detainees, or between those with felony and nonfelony offenses. Results suggest that the site facility may focus its rehabilitative resources on broad empathy interventions regardless of minority status or offense. Results do not support targeting specific demographics for empathy interventions.

<p>Empati har länge ansetts vara en god egenskap hos en medmänniska. Det definierats enligt Davis, som individers affektiva och fysiologiska reaktioner avseende någon annans fysiska och psykiska tillstånd. Tidigare forskning har visat att det finns skillnader avseende empati hos individer beroende på olika faktorer. Huvudsyftet med studien var att se om kön, ålder, arbetsplats, antal år inom yrket samt föräldraskap påverkade kriminalvårdares empati. Deltagarna var kriminalvårdare (<em>N</em> = 90) som arbetade på en anstalt och ett häkte. Mätinstrumenten som användes var the Interpersonal Reactivity Index och Social Desirability Scale. Resultaten som erhölls visade att variablerna inte hade någon signifikant påverkan på kriminalvårdares empati. Detta tyder på att kriminalvårdare behåller distansen till klienterna. Det bör förtydligas att kriminalvårdarna inte saknade empati.</p>

The human face has a fascinating capability to express emotions. The facial feedback hypothesis suggests that the human face not only expresses emotions but is also able to send feedback to the brain and modulate the ongoing emotional experience. It has furthermore been suggested that this feedback from the facial muscles could be involved in empathic reactions. This thesis explores the concept of emotional empathy and relates it to two aspects concerning activity in the facial muscles. First, do people high versus low in emotional empathy differ in regard to in what degree they spontaneously mimic emotional facial expressions? Second, is there any difference between people with high as compared to low emotional empathy in respect to how sensitive they are to feedback from their own facial muscles? Regarding the first question, people with high emotional empathy were found to spontaneously mimic pictures of emotional facial expressions while people with low emotional empathy were lacking this mimicking reaction. The answer to the second question is a bit more complicated. People with low emotional empathy were found to rate humorous films as funnier in a manipulated sulky facial expression than in a manipulated happy facial expression, whereas people with high emotional empathy did not react significantly. On the other hand, when the facial manipulations were a smile and a frown, people with low as well as high emotional empathy reacted in line with the facial feedback hypothesis. In conclusion, the experiments in the present thesis indicate that mimicking and feedback from the facial muscles may be involved in emotional contagion and thereby influence emotional empathic reactions. Thus, differences in emotional empathy may in part be accounted for by different degree of mimicking reactions and different emotional effects of feedback from the facial muscles.

Empati har länge ansetts vara en god egenskap hos en medmänniska. Det definierats enligt Davis, som individers affektiva och fysiologiska reaktioner avseende någon annans fysiska och psykiska tillstånd. Tidigare forskning har visat att det finns skillnader avseende empati hos individer beroende på olika faktorer. Huvudsyftet med studien var att se om kön, ålder, arbetsplats, antal år inom yrket samt föräldraskap påverkade kriminalvårdares empati. Deltagarna var kriminalvårdare (N = 90) som arbetade på en anstalt och ett häkte. Mätinstrumenten som användes var the Interpersonal Reactivity Index och Social Desirability Scale. Resultaten som erhölls visade att variablerna inte hade någon signifikant påverkan på kriminalvårdares empati. Detta tyder på att kriminalvårdare behåller distansen till klienterna. Det bör förtydligas att kriminalvårdarna inte saknade empati.

The present study aimed to investigate the cyber bullying and empathy relationship with respect to gender by utilizing the traditional bullying and empathy relationship. Additionally, the predictive role of traditional bullying, frequency use of information and communication tools, and adult monitoring of the Internet use on cyber bullying was examined. The sample consisted of 717 adolescents (411 females, 302 males) with a mean age of 16.83 (SD=1.46). Cyber Bullying Inventory (Erdur-Baker &amp / KavSut, 2007) was revised, Traditional Bullying Questionnaire was developed and Basic Empathy Scale (Jolliffe &amp / Farrington, 2006) was adapted into Turkish and utilized in the present study. Results of the study pointed that 55.2% of the adolescents reported to engage in traditional bullying and 47.6% of them reported to involve in cyber bullying. Males&rsquo / scores were higher than females&rsquo / for both traditional and cyber bullying. Hierarchical multiple regression analyses indicated that traditional bullying and frequent use of ICT predicted cyber bullying well. Finally, results of multiple regression analyses indicated that gender was a mediating factor in the negative relationship between empathy and bullying. In other words, females who have higher empathy scores reported to have less frequent traditional and cyber bullying experience. Males who have lower empathy levels reported to have more frequent traditional and cyber bullying experience. However, gender did not moderate the negative relationship between empathy and bullying. Findings were discussed in the light of the literature.