Dog Training & Rescue Center HEART Chicago, Found Chicago, & Safe Humane Chicago invite you to attend our 2014 luncheon, a panel discussion on the importance of fostering positive relationships with people and animals.
Self-compassion allows us to do something truly healthy for ourselves. It’s my antidote to shame. Instead of the voices in my head belittling me and making me feel worse, I’m extending to myself the kindness and understanding I crave.
Studies have proved for years that making people feel ashamed and “wrong” in order to change behavior actually has the opposite effect. Self-compassion counteracts damaging message by giving us the space to experience less anxiety and stress, and really feel our value as a human.
So here’s what I do:
When I notice my inner critic getting into action, I mindfully stop and acknowledge what is happening. “I’m beating myself up again in an effort to motivate action.” This first step of noticing is crucial and can be learned....
What would make you more likely to reduce your carbon footprint: Knowing that climate change is a threat to people—or to birds? New research has some surprising implications.
a recent study published in The Journal of Environmental Education finds that’s not true.
In fact, the study suggests that people appear more willing to take action if the perceived threat involves some kind of beloved creature other than them. And the reason is that, at least when it comes to climate change,
people seem more motivated by empathy for non-human others than their own self-interest.
Meet Adam Reichart. He's a 44-year-old homeless man who lives in San Francisco. In his city alone there are 6,500 men and women living without homes. Those are the people Reichart hoped to shine a light on when he agreed to volunteer as part of the Homeless GoPro project.
And he's got some wisdom to share:
"People are losing their compassion and their empathy, not just for homeless people but for society in general."
Empathy, Rowan Williams argued in his first Tanner Lecture, is a tool for seeing the self.
Yate yesterday, in a packed Paine Hall, Rowan Williams, the 104th archbishop of Canterbury, gave the first of his Tanner Lectures on Human Values — part of a traditional series delivered at nine or more universities across the world since 1979.
With a complex critique of empathy, he quickly got into the spirit of what philanthropist Obert Clark Tanner intended for the series he founded: “a search,” Harvard President Drew Faust reminded the audience, “for a better understanding of human behavior and human values.”
And who better to investigate the meaning of empathy, said Homi K. Bhabha in his introduction, than Williams, a theologian, philosopher of language, poet, and translator?
Williams used his Tuesday lecture, “The Other as Myself: Empathy and Power,” to critique certain ideas of empathy:
Kelly McEvers talks to Leslie Jamison, author of the new essay collection, The Empathy Exams: Essays. The book takes the writer on a quest to figure out how others feel empathy.
Author Leslie Jamison says that as an emotional response, empathy is always perched precariously between gift and invasion. Her new book of essays is called "The Empathy Exams." In it, she writes about prisoners, medical students, extreme runners and ex-boyfriends. It's all part of her quest to understand how others feel empathy and how she can feel it, too.
It is a basic tenet of mainstream filmmaking that you want the audience to identify with your protagonist: to go on an emotional journey with them, to empathise with them. What, then, are the particular challenges filmmakers face when the protagonist is living with a mental illness?
Given the stigma that is still prevalent towards mental illness, how can filmmakers break down these barriers that inhibit the empathetic relationship between character and viewer?
If sympathy suggests feeling for someone (that is, feeling sorry for them), empathy is distinguished by feeling with them. ============
Empathy in patient care would be a myth if it could not be operationally defined, if it could not be quantitatively measured, if it could not be taught, and if it could not predict clinical outcomes. In this blog I provide evidence to dispel the myth.
Definition: Empathic engagement is the pillar of the patient-doctor relationship, which is not only beneficial to the patient, but also to the doctor. Because of the ambiguity associated with the concept of empathy, based on an extensive review of the literature, we defined empathy in the context of medical education and patient care as “predominantly a cognitive (as opposed to emotional or affective) attribute that involves an understanding (as opposed to feeling) of patients’ concerns and experiences combined with a capacity to communicate this understanding, and an intention to help.”
The key components (in Italics) underscore their significance in this definition, and make a distinction between empathy (predominantly a cognitive attribute) and sympathy (predominantly an affective or emotional reaction), which have different consequences in patient care.
We found that empathy erodes as medical students progress through medical school,
The 29 Quality Assurance Mistakes to Avoide-book and self-assessment includes the question “Do you include the customers’ rating of agents’ empathy to their situation as part of your current quality process?” The e-book contains reflective questions designed to uncover opportunities with Quality Assurance programs within contact centers. Identifying opportunities or detecting weaknesses is a critical step on the journey to elevate your contact center to one of undeniable importance to the organization. Let’s not get too focused on finding answers in a benchmarking report.
Some creators would rather avoid labels for their work, out of fear of being pigeonholed. But Vander Caballero, designer at Papo & Yo developer Minority Media, believes his style of games -- the kind that are focused on the human condition -- need a label in order to thrive... That recognition would come under the label of "empathy games," a term that Caballerosuggested in a GDC 2014 talk.
In empathy games, the main experience is driven by players' desire to understand and relate to the emotions of other avatars or players...
In a way it's hardly surprising. After all, this is what being "powerful" is largely about: not having to pay a lot of attention to what those around one are thinking and feeling. The powerful employ others to do that for them.
Lecture 1 - "The Other as Myself: Empathy and Power"
Lecture 2 - "Myself as Stranger: Empathy and Loss"
Despite that optimism, “The Paradoxes of Empathy” was the title of the 2014 Tanner Lectures on Human Values delivered at Harvard last week by Rowan Williams, archbishop of Canterbury from 2002 to 2012.
Fellow feeling alone, he argued, cannot serve as a solution to the world’s problems. “An ethical discourse which gives central place to empathy as emotional identification draws our attention away from questions of culture and power,” he told a packed audience in Paine Hall. “Ethics isn’t just about single acts of evil or virtue. Evil is not overcome merely by identifying and correcting the dysfunction of individual brains. It’s inseparably bound in to what is made possible or impossible by structures of habit, belief, and advantage.”
Empathy, therefore, is grounded in humility. Quoting Stein, he said, “The empathic position is one in which we know that we are not the other.”
You need not have watched the first U.S. presidential debate on October 3rd to know what happened. Mitt Romney won the debate in the eyes of most that watched. He succeeded, in part, by creating a narrative, telling stories, and using a strong sense of empathy to connect with citizens.
Founded by entrepreneur Kevin Adler and a handful of like-minded activists, Homeless GoPro is setting out to bridge the “empathy divide” that keeps San Francisco’s middle and upper classes from interacting with — or often even acknowledging — its 6,500 street dwellers.
Most of the research on contagious yawning (though a recent paper questioned this connection) has focused on the role of empathy. But we’re not talking about compassion or even cognitive empathy — we’re talking about a really unconscious, low-level impetus to relate to others.
Think, Platek suggests, of a televised sporting event: If you watch a football player get a terrible sports injury on TV, you might flinch, develop a sympathy pain, or react physiologically in some immediate way. This is the type of empathy researchers are referring to when they discuss its role in yawns. Interestingly, people with autism or schizotypal personality disorder — neurological conditions characterised by a lack of even low-level empathy — do not catch yawns as frequently.
The first of a series of roundtables around the topic of Empathy.
Recorded July, 2013 at the Massachusetts Historical Society's Dowse Library. Featuring: Dr. Marco Iacoboni Dr. Mary Hellen Immordino-Yang Dr. Robert Weller Dr. Adam Seligman Leslie Jamison Ben Doepke & the SEEK company (host)
But perhaps there is power even in protocol. In her title essay, Jamison writes about serving as a “standardized patient”; that is, an actor describing her maladies for the benefit of burgeoning medical students.
She literally adopts a persona and follows a script, all in an effort to test the medical student’s use of protocol. Did they acknowledge her as a human being? Did they voice empathy? By essay’s end, when the playacting turns real—when there are struggles beyond the script—Jamison notes, “Whatever we can’t hold we hang on a hook that will hold it.” Yes. That’s exactly what we do, isn’t it? And when empathy is the product of death, the hook in question often comes in the form of a sympathy card.