empathy

I felt the kind of desperation, I think, that cancels the possibility of empathy...that makes you unkind.

I think I'm an actor because I have very strong imagination and empathy. I never studied acting, but those two qualities are exactly the qualities that make for an activist.

But I realized that not only did I need to keep tuning my skills as a doctor, I also had to figure out a way to live with the uncertainty of medicine and its attendant anxiety.

An imaginary circle of empathy is drawn by each person. It circumscribes the person at some distance, and corresponds to those things in the world that deserve empathy. I like the term "empathy" because it has spiritual overtones. A term like "sympathy" or "allegiance" might be more precise, but I want the chosen term to be slightly mystical, to suggest that we might not be able to fully understand what goes on between us and others, that we should leave open the possibility that the relationship can't be represented in a digital database.If someone falls within your circle of empathy, you wouldn't want to see him or her killed. Something that is clearly outside the circle is fair game. For instance, most people would place all other people within the circle, but most of us are willing to see bacteria killed when we brush our teeth, and certainly don't worry when we see an inanimate rock tossed aside to keep a trail clear.The tricky part is that some entities reside close to the edge of the circle. The deepest controversies often involve whether something or someone should lie just inside or just outside the circle. For instance, the idea of slavery depends on the placement of the slave outside the circle, to make some people nonhuman. Widening the circle to include all people and end slavery has been one of the epic strands of the human story - and it isn't quite over yet.A great many other controversies fit well in the model. The fight over abortion asks whether a fetus or embryo should be in the circle or not, and the animal rights debate asks the same about animals.When you change the contents of your circle, you change your conception of yourself. The center of the circle shifts as its perimeter is changed. The liberal impulse is to expand the circle, while conservatives tend to want to restrain or even contract the circle. Empathy Inflation and Metaphysical AmbiguityAre there any legitimate reasons not to expand the circle as much as possible?There are. To expand the circle indefinitely can lead to oppression, because the rights of potential entities (as perceived by only some people) can conflict with the rights of indisputably real people. An obvious example of this is found in the abortion debate. If outlawing abortions did not involve commandeering control of the bodies of other people (pregnant women, in this case), then there wouldn't be much controversy. We would find an easy accommodation.Empathy inflation can also lead to the lesser, but still substantial, evils of incompetence, trivialization, dishonesty, and narcissism. You cannot live, for example, without killing bacteria. Wouldn't you be projecting your own fantasies on single-cell organisms that would be indifferent to them at best? Doesn't it really become about you instead of the cause at that point?

The world needs them - the ones who absorb the emotions of others, which diminishes their pain and disquietude and the world also uses them as a repository for confessions, secrets, grudges and indignation. They will leave these uncommon and intuitive individuals feeling unburdened themselves while the unusual individual will be weighed down by having taken on those burdens in addition to their own. The world needs them but what they need is something as aberrant as themselves, and that is silence, stillness and rest.

When my sister was released from the mental hospital, she came to live with me in the tilting and crumbling one-bedroom house I'd bought with the small amount of money I inherited when our parents died. She arrived one afternoon unannounced in a taxi. She must have known instinctively that I'd take her in. I don't know how or why they released her. Probably due to overcrowding, and they had her scratch her name on a form then pushed her out the door. Or maybe she just slipped away when no one was looking (who'd notice in a place like that?)--she never did tell me and I didn't ask her. I was so happy to have her with me again that the last thing I wanted to do was break the spell by letting reality intrude. Ever since they'd dragged her away weeping with laughter and reaching out for me with our parents' blood still coating her hands with shiny red gloves, I'd felt amputated, like they'd pulled her kicking and screaming and insane out of my guts.

When we give and receive empathy, transformation occurs.

History is not just facts and events. History is also a pain in the heart and we repeat history until we are able to make another's pain in the heart our own.

Loss of empathy might well be the most enduring and deep-cutting scar of all, the silent blade of an unseen enemy, tearing at our hearts and stealing more than our strength. Stealing our will, for what are we without empathy? What manner of joy might we find in our live if we cannot understand the joys and pains of those around us, if we cannot share in a greater community.

It can be rough going to maintain both composure and empathy in these situations, but a doctor's failure to do that is probably the number one reason why patients feel dissatisfied with their physicians and end up doctor-shopping endlessly.

Empathy isn't just something that happens to us - a meteor shower of synapses firing across the brain - it's also a choice we make: to pay attention, to extend ourselves. It's made of exertion, that dowdier cousin of impulse. Sometimes we care for another because we know we should, or because it's asked for, but this doesn't make our caring hollow. This confession of effort chafes against the notion that empathy should always rise unbidden, that genuine means the same thing as unwilled, that intentionality is the enemy of love. But I believe in intention and I believe in work. I believe in waking up in the middle of the night and packing our bags and leaving our worst selves for our better ones.

If you look into someone's face long enough, eventually you're going to feel that you're looking at yourself.

As we tell stories about the lives of others, we learn how to imagine what another creature might feel in response to various events. At the same time, we identify with the other creature and learn something about ourselves.

(In part, quoting Robert Keegan from Harvard):'When we take the risk of really witnessing another human being, when we validate their human experience, we risk becoming recruited to their welfare.' I allow my empathy to be engaged, and once it is - because my feelings help teach me what my values are - I'm on the path for which there is no return. I am inexorably an advocate when I allow my empathy to be engaged.

Holden went to his bungalow and began to understand that he was not alone in the world, and also that he was afraid for the sake of another, -- which is the most soul-satisfying fear known to man.

To be a strong and empathetic person always requires us to trust that God will send angels to the people's heart we tried to reach, but couldn't.

Empathy--the ability to identify with someone else's suffering--is certainly a prerequisite for a genuine apology.

Maybe your empathy's just a comforting lie, you ever think of that? Maybe you think you know how the other person feels but you're only feeling yourself, maybe you're even worst than me. Or maybe we're all just guessing.