Research supports varied patterns of emotion-modulated startle (EMS) reactivity among depressed individuals. The purpose of this study was to examine whether these varied patterns can be explained by depression, empathic tendencies, and emotional stimuli. The EMS paradigm is a well-validated measure of emotion-modulated reactivity in which the magnitude of startle reflexes in reaction to acoustic stimuli are recorded while participants view pleasant, neutral, and negative images (Lang, Bradley, & Cuthbert, 1990). Young adults (N = 120; Mage = 19.54, SD = 1.41; 75% female) completed self-report rating scales of depression symptoms and cognitive and affective empathic tendencies and the EMS paradigm. Individuals with low depression, regardless of their cognitive (hp2 = .44 and .47) and affective empathic tendencies (hp2 = .49 and .36), and individuals with high depression and high cognitive and affective empathic tendencies (hp2 = .23, .46, respectively) exhibited the typical linear EMS reactivity pattern of increasing startle reflex magnitude from pleasant to neutral to unpleasant images. In contrast, individuals with high depression along with low cognitive and affective empathic tendencies exhibited blunted EMS reactivity patterns (hp2 = .000, .04, respectively). These findings indicate blunted EMS reactivity patterns only in depressed individuals who have low cognitive and affective empathic tendencies and are likely disengaged from emotional stimuli, thus suggesting variability among depressed individuals in motivational states that prime or inhibit the startle reflex.

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<p>As a psychological principle, the golden rule represents an ethic of universal empathic concern. It is, surprisingly, present in the sacred texts of virtually all religions, and in philosophical works across eras and continents. Building on the literature demonstrating a positive impact of prosocial behavior on well-being, the present study investigates the psychological function of universal empathic concern in Indian Hindus, Christians, Muslims and Sikhs.</p><p>I develop a measure of the centrality of the golden rule-based ethic, within an individual’s understanding of his or her religion, that is applicable to all theistic religions. I then explore the consistency of its relationships with psychological well-being and other variables across religious groups. </p><p>Results indicate that this construct, named Moral Concern Religious Focus, can be reliably measured in disparate religious groups, and consistently predicts well-being across them. With measures of Intrinsic, Extrinsic and Quest religious orientations in the model, only Moral Concern and religiosity predict well-being. Moral Concern alone mediates the relationship between religiosity and well-being, and explains more variance in well-being than religiosity alone. The relationship between Moral Concern and well-being is mediated by increased preference for prosocial values, more satisfying interpersonal relationships, and greater meaning in life. In addition, across religious groups Moral Concern is associated with better self-reported physical and mental health, and more compassionate attitudes toward oneself and others.</p><p>Two additional types of religious focus are identified: Personal Gain, representing the motive to use religion to improve one’s life, and Relationship with God. Personal Gain is found to predict reduced preference for prosocial values, less meaning in life, and lower quality of relationships. It is associated with greater interference of pain and physical or mental health problems with daily activities, and lower self-compassion. Relationship with God is found to be associated primarily with religious variables and greater meaning in life. </p><p>I conclude that individual differences in the centrality of the golden rule and its associated ethic of universal empathic concern may play an important role in explaining the variability in associations between religion, prosocial behavior and well-being noted in the literature.</p> / Dissertation

To better understand the effect of emotions on formal and informal interactions in the workplace, I focus on emotional dynamics, the exchange and experience of emotions occurring within repeated interpersonal interactions. Emotional Ability (EA; how individuals perceive, use, understand, and manage their own or others’ emotions) is a key component in emotional dynamics. Specifically, I focus on the role of EA on individuals’ choices of coworkers for gaining emotional support (the receipt of empathy, caring, trust, and concern), and in turn, their occupational well-being and task performance. In addition, I investigate the “ripple effects” of EA, how the EA of focal actors may benefit others in the network. The value of Emotional Ability is thus in reaching beyond the individual’s(ego’s) benefit to extend to others (alters) who are tied to ego, in turn benefiting the entire social network (group of actors) and ultimately contributing to the organization’s emotional health. I further investigate possible moderators of the EA-benefits relationship: relationship perceived emotional competence (as assessed by others), emotional self-efficacy (individuals’ beliefs in their own EA) and empathic concern (propensity to experience feelings of warmth, compassion and concern for others). This study is part of a larger research agenda to develop an affective relational theory (ART) to examine how emotional dynamics affect relational dynamics in organizations.

Numerous studies demonstrate the effectiveness of university-based community service programs on students' personal, social, ethical, and academic domains. These effects depend on both, the characteristics of students enrolled and the characteristics of the programs, for instance whether they are voluntary or mandatory. Our study investigates whether effects of voluntary service programs are indeed caused by the service experience or by prior self-selection. Using data from a pre-post quasi-experimental design conducted at a public university in Europe and taking students' socioeconomic background into account, our findings on self-efficacy, generalized trust, empathic concern, and attributions for poverty show that there are no participation effects. Instead, students who join in community service differ significantly from nonparticipants with regard to almost all investigated domains a priori, indicating strong self-selection. Our results underline the importance of structured group reflection, most notably with regard to attitude-related topics.

Theoretical and empirical evidence indicate a possibility that reading certain types of historical texts could improve different constructs of empathy that include theory of mind (ToM), empathic concern (EC), and historical perspective-taking (HPT).The objective of this study was to compare the effect of reading a collection of primary documents in comparison to a historical narrative on ToM, HPT, and EC for adolescents in an eighth-grade history class. Students were randomly assigned to read either a historical narrative or a collection of adapted historical documents with approximately the same length, and reading level. This researcher controlled for student comprehension scores, ToM scores, estimated amount of reading frequency, gender, and age. Post reading, students were assessed on ToM, EC, and HPT using age-appropriate and valid measures. The results demonstrated no statistical difference for individuals assigned to read either text as measured by ToM, EC, and HPT. Individuals with higher comprehension abilities in the historical document group were more likely to read for a longer period of time than individuals with high comprehension abilities in the narrative group. Empathic emotions for the narrative group were significantly correlated with higher HPT. The researcher argues that better ToM assessments need to be developed for adolescents and the relationship of reading historical texts and empathy for adolescents should be a topic of future research.

The purpose of this longitudinal study was to examine hostility in family interaction and its impact on adolescent depression and anxiety with adolescent perspective taking and empathic concern as mediators. Gender differences were also examined. Adolescents were from 353 two-parent families in a large north-western city in the United States and on average were 13.25 years old (SD=1.01) for girls and 13.30 years (SD=.99) for boys at the beginning of the study. This study utilized data from waves 3-5. Earlier waves of data were not used because some of the measures were not available for earlier waves. Results indicated that higher levels of hostility in family interaction were directly related to higher anxiety in boys and girls and higher depression in girls two years later. Hostility in family interaction was not related to adolescent perspective taking, and adolescent perspective taking was not significantly related to anxiety for boys or girls, but it was negatively related to depression at time 5 for girls only. Adolescent empathic concern significantly mediated the relationship between observed hostility in family interaction and adolescent depression and adolescent anxiety for girls but not for boys. Implications for future research and clinical practice are discussed.

Unresolved global problems, such as extreme poverty, ask for a better understanding of what predicts altruism and what does not. The aim of this thesis project was to address this topical and timely research question by studying the predictive role of compassion and empathy in understanding altruism. In past research on the relationship between altruism and empathy, distinct empathic processes (Perspective taking, Empathic concern, Personal distress, Emotional contagion, and Behavioral contagion) have been often lumped together and the context dependency of the relationship has been insufficiently taken into account, resulting in confusion and contradictory findings. Compassion overcomes these issues. The present web-based survey with previous or current university students (age 18-45; N=240) aimed to clarify relationships between components of empathy, compassion, and altruism. It was hypothesized that (1) compassion would predict altruism beyond all components of empathy; (2) Empathic concern would mediate the relationship between Perspective taking and altruism; (3) compassion would mediate the relationship between Empathic concern and altruism, and (4) higher levels of compassion would result in a reduced negative relationship between Personal distress and altruism. The results supported all hypotheses except for the final one. These findings are discussed in context of previous research and theory, considering the current study limitations and with focus on theoretical and practical implications. In sum, the findings suggest that efforts to motivate altruism should focus on invoking positive emotions of warmth, concern, and relatability. Care should be taken to avoid unnecessary Personal distress when invoking altruism, as this reduces its likelihood.

This paper is written in special acknowledgement and recognition of oppressed minority groups including, but not limited to, those of Black, Indigenous, and Asian persons. All lives do not matter until Black, Red, and Yellow lives matter. / Obama once spoke of his desire to see empathetic individuals appointed to the position of Supreme Court Justice of the United States. His desire was met by many with resistance as people voiced concerns regarding the unreliability of beliefs founded on empathy and possible negative consequences that may come about. Concerns regarding unreliability are the product of our inability to access the ‘privileged information’ or the actual thoughts and perspectives of those we intend to empathize with. Attempts to form empathic beliefs, in the absence of this information, could lead to various harms to the very groups we intend to empathize with. Stereotyping, bias, and claims of sincerely ‘knowing’ the unique circumstances of those very different from ourselves can all lead to the justification of actions with harmful consequences. In my thesis I wish to address these concerns by acknowledging that most practical sources of knowledge (those we make use of and depend on regularly), such as those predicated on notions of cause and effect, have similar risks associated with them. Theories such as gravity and evolution remain theories and yet via the establishment of best practices and diligent communities, we are able to minimize the dissemination of false knowledge claims and their respective harms. In my paper I acknowledge this and explain how empathy can be dealt with in a similar fashion, while also reducing potential harms to others and allowing us to take advantage of the many benefits empathic knowledge has to offer. In the same way that we still continue to make use of our understanding of gravity to improve our lives and society by building aircrafts, we can make use of empathy to improve the ability of individual social and moral agents, as well as society as a whole. Under this pragmatic approach even the legal system can reap the benefits of empathic knowledge claims, so long as we, moving forward, work to collectively discern how to best ensure the validity of empathic knowledge claims. / Thesis / Master of Philosophy (MA) / Obama once spoke of his desire to see empathetic individuals appointed to the position of Supreme Court Justices of the United States. His desire was met by many with resistance as people voiced concerns regarding the unreliability of beliefs founded on empathy and possible negative consequences that may come about. In my thesis I wish to address these concerns by acknowledging that most useful sources of knowledge have similar risks associated with them, and yet via the establishment of best practices and diligent communities we are able to minimize the dissemination of false knowledge claims and their respective harms. In my paper I acknowledge this and explain how empathy can be dealt with in a similar fashion, while also reducing potential harms to others and allowing us to take advantage of the many benefits empathic knowledge has to offer.

Recent empirical evidence supports the theoretical stance that fiction provides vicarious experiences of imagined spaces and situations that can help shape our perceptions of the real world, our social others, and the self. The implications for this are especially interesting for adolescents, as their brains undergo a restructuring during puberty, making them more responsive to change in executive function and social cognition. Few scholars have yet addressed how texts instruct young readers in how to use their developing cognition to assess characters' emotions and behavior, and how fiction can potentially affect these readers' cognitive and emotional development. This thesis analyzes the concept that potential adolescent readers can engage with a novel's characters' thoughts and behaviors by using their improving cognitive abilities to transmute what is on the page into real-life coping strategies. This phenomenon is especially compelling when considering the potential impact empowered female characters could have on adolescent girl readers, since their malleable brain around puberty makes them more receptive to accepting ideas - such as a person's gender not being a limitation. I examine what the primary texts themselves offer to potential readers, and analyze certain aspects of the texts that could be linked to potential readers' cognitive and affective engagement. The primary texts I have chosen are Tamora Pierce's two narrative quartets (The Song of the Lioness and Protector of the Small) that deal with characters from the fictional land of Tortall, as they focus closely on female characters in fantasy realms who are breaking gendered stereotypes by training to become knights. Pierce's books are representative of this adolescent feminist fantasy. I extrapolate that findings from this thesis will be applicable to other kinds of adolescent feminist fantasy texts; namely, that adolescent feminist fantasy fiction can beneficially change potential readers behavior and cognition.