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In this paper, I analyse whether empathy with future generations is feasible and whether it is a potentially useful instrument in effectively providing resources for future generations. I argue that empathy with future generations is possible, that it likely leads to a form of minimal concern, and that it can help in solving the relevant motivational problem. The most significant hurdle is not so much to do with achieving the required normative recognition of future generations, but with epistemic problems regarding the right actions in protecting future interests and needs. Empathy can again be of help in this regard, but it would need to be successfully trained and supported. We need to stretch our empathy to non-existing people and we need to constrain our imagination in adequate ways to achieve a sufficient understanding of the perspectives of future people.

Much research has shown that women are more empathic than men. Yet, women and men are equally forgiving. However, it is not clear whether empathy is more important to forgiveness for men or for women. The purpose of the present study was to examine gender differences in levels of empathy and forgiveness and the extent to which the association of empathy and forgiveness differed by gender. Participants were 127 community residents who completed self-report measures of empathy and forgiveness. The present results showed that women were more empathic than men, but no gender difference for forgiveness was apparent. However, the association between empathy and forgiveness did differ by gender. Empathy was associated with forgiveness in men-but not in women.

The article explores and compares the accounts of empathy found in Lipps, Scheler, Stein and Husserl and argues that the three latter phenomenological thinkers offer a model of empathy, which is not only distinctly different from Lipps’, but which also diverge from the currently dominant models.

We explored gender stereotypes among Swedish university students (N = 101) who were studying a course in psychology, using a matched-guise experimental design. The gender identity of a speaker in a dialogue, manifested by voice, was digitally manipulated to sound male or female. Responses to the recordings indicated that a speaker with a male voice was rated as significantly less conscientious, agreeable, extraverted, and open to experience than was the same speaker with a female voice. Regarding social behavior, there was a tendency for the speaker with a male voice to be rated as more hostile than was the same speaker with a female voice. The study findings suggest that stereotype effects, rather than real behavioral differences, may have an impact on perceived gender differences.

Abstract This article provides concrete examples of a phenomenological approach to empathy training, which is a pedagogical method designed for higher education. First, the phenomenology of empathy and empathy training is briefly described. Second, excerpts from training sessions in higher education are provided as examples. The examples are meant as to concretize the purpose of the training in relation to the overall pedagogical process. In addition, some clarifications are made about how a phenomenological approach can facilitate university students' deeper understanding of how empathy relate to interpersonal understanding in the we-relation.

There has been a growing awareness of the contribution of play to the young children's learning and development. This study aims to investigate the implement of board games play on children's aesthetic experience and interpersonal understanding in Montessori and Constructivist classrooms. With the underlying framework follows a developmentally appropriate practice, Aesthetic Curriculum Outlines of Taiwan Education Bureau and Selman's conceptualization of interpersonal understanding of Negotiation Strategies (NS) and Shared Experience (SE) served as the standard to collect and analyze children's art work and play. The result is based on preschool educators' observing and mapping during 18-week period of what children (56 children aged 60-72 month) are offered within art work and board games play, including DRECKSAU, ZICKE ZACKE, and SLEEPING QUEENS. Analytical results of children's art work and school interviews showed difference in responsive and productive aesthetic experience in both classrooms. Analysis of NS and SE results showed a predominant use of Level 1 in both classrooms; while the Constructivist children had higher percentage and with more variety of Level 2 NS and SE. With comparison of NS and SE in friend and acquaintance pairings, there was no statistical difference in the interpersonal understanding; while there was significant difference in children's adoption of sub-categories in Level 1 NS. In the end, the results are discussed in terms of children's exploration and inquiry implications for early schooling educators.

Current discussions on social cognition, empathy, and interpersonal understanding are largely built on the question of how we recognize and access particular mental states of others. Mental states have been treated as temporally individuated, momentary or temporally narrow unities that can be grasped at one go. Drawing on the phenomenological tradition—on Stein and Husserl in particular—I will problematize this approach, and argue that the other's experiential states can appear meaningful to us only they are viewed in connection with further, non-simultaneous experiential states of the other. I will focus on the temporal structure of mental states which has received less attention in the available literature. Building a comparison between empathy and music perception, I will argue that approaching the problem of other minds from the point of view of particular mental states is like considering music from the point of view of particular notes.

In recent years, there has been a great deal of controversy in the philosophy of mind, developmental psychology and cognitive neuroscience both about how to conceptualize empathy and about the connections between empathy and interpersonal understanding. Ideally, we would first establish a consensus about how to conceptualize empathy, and then analyze the potential contribution of empathy to interpersonal understanding. However, it is not at all clear that such a consensus will soon be forthcoming, given that different people have fundamentally conflicting intuitions about the concept of empathy. Thus, instead of trying to resolve this controversy, I will try to show that a fair amount of consensus is within reach about how empathy can be a source of interpersonal understanding even in the absence of a consensus about how to conceptualize empathy. As we shall see, the main controversy concerns a few phenomena that some researchers view as necessary conditions of empathy, but which others view either as merely characteristic features or as consequences of empathy. My strategy will be to try to show how empathy can generate interpersonal understanding by virtue of these phenomena—regardless of whether one chooses to conceptualize them as necessary conditions of empathy.

Previous studies have indicated that situational context impacts the rapport experience (e.g., F. J. Bernieri, J. S. Gillis, J. M. Davis, & J. E. Grahe, 1996; N. M. Puccinelli, L. Tickle-Degnen, & R. Rosenthal, 2003). The authors designed the present study to further document the behavioral and experiential predictors of dyadic rapport and to evaluate dyadic rapport experiences when contributions were required from both interactants. Participants (N = 60) were paired into dyads and instructed to complete children's puzzles. However, the dyadic members were restricted in how they could accomplish this task: Only one interactant was allowed to work on the puzzle and had to do so blindfolded, while the second interactant gave instructions. Results suggested that less attribution of responsibility to the worker and the instructor's experience of enjoyment and frustration were indicative of higher rapport. Other characteristics of dyads reporting higher dyadic rap port included difficulty completing the task and more communicative behavior. The results provide important information for the understanding of the dyadic experience of rapport.

The authors investigated the empirical relationship between K. I. van der Zee and J. P. van Oudenhoven's (2000, 2001) multicultural personality dispositions and C. D. Ryff's (1989b) dimensions of psychological well-being. The present sample included 270 students from one primarily graduate university and one primarily undergraduate university in the northeast region of the United States. Factor analysis indicated that a three-dimensional model of the multicultural personality was the best fit structure for the sample. Correlations between multicultural personality scores and psychological well-being scores were generally positive and in the predicted directions. However, the academic setting of the participants appeared to influence the pattern of relationships. The authors identified the multicultural personality as a promising construct for research across diverse psychology specialties.