Cognitive Empathy Quotes

When good people consider you the bad guy, you develop a heart to help the bad ones. You actually understand them.

The exaggerated dopamine sensitivity of the introvert leads one to believe that when in public, introverts, regardless of its validity, often feel to be the center of (unwanted) attention hence rarely craving attention. Extroverts, on the other hand, seem to never get enough attention. So on the flip side it seems as though the introvert is in a sense very external and the extrovert is in a sense very internal - the introvert constantly feels too much 'outerness' while the extrovert doesn't feel enough 'outerness'.

Cognitive empathy, sometimes called perspective taking or mentalizing, is the ability to recognize and understand another person’s emotions. Affective empathy, often called experience sharing, is one’s own emotional attunement with another person’s experience.

One either cares what others think about him, or cares what others think he thinks about them. If you want to find someone who doesn't care in the slightest what anyone thinks, try a lunatic asylum.

Self-care is never selfish, but it may feel that way when you live a frenzied life.

A marijuana high can enhance core human mental abilities. It can help you to focus, to remember, to see new patterns, to imagine, to be creative, to introspect, to empathically understand others, and to come to deep insights. If you don’t find this amazing you have lost your sense of wonder. Which, by the way, is something a high can bring back, too.

We learn to become more empathic when we slow down, become present, and are fully committed to understanding another person’s uniqueness.

Awareness is the first step in rewriting old stories.

Ask yourself if you’re taking the time to see beyond the surface.

Doing good induces others to reciprocate.

When we give and receive empathy, transformation occurs.

People who help others on a regular basis are ten times more likely to be healthy than people who do not.

Deep listening is an act of surrender. We risk being changed by what we hear. When I really want to hear another person's story, I try to leave my preconceptions at the door and draw close to their telling. I am always partially listening to the thoughts in my own head when others are speaking, so I consciously quiet my thoughts and begin to listen with my senses. Empathy is cognitive and emotional—to inhabit another person's view of the world is to feel the world with them. But I also know that it's okay if I don't feel very much for them at all. I just need to feel safe enough to stay curious. The most critical part of listening is asking what is at stake for the other person. I try to understand what matters to them, not what I think matters. Sometimes I start to lose myself in their story. As soon as I notice feeling unmoored, I try to pull myself back into my body, like returning home. As Hannah Arendt says, 'One trains one's imagination to go visiting.' When the story is done, we must return to our skin, our own worldview, and notice how we have been changed by our visit. So I ask myself, What is this story demanding of me? What will I do now that I know this?

As for cognitive empathy there is, it appears, no shortage of people in the world who can unwittingly offend, misunderstand and steamroller over the delicate signals of others, all while maintaining the self-perception that they are unsurpassedly sensitive to subtle social cues.

Miscommunication occurs when people are having different kinds of conversations. If you are speaking emotionally, while I’m talking practically, we are, in essence, using different cognitive languages. (This explains why, when you complain about your boss—“Jim is driving me crazy!”—and your spouse responds with a practical suggestion—“What if you just invited him to lunch?”—it’s more apt to create conflict than connection: “I’m not asking you to solve this! I just want some empathy.”)

The moderate narcissist offers enough good days to keep you invested and enough bad days that hurt you and leave you utterly confused. Moderate narcissistic people have cognitive empathy, so they sometimes seem to “get it.” They are entitled and seek validation and have a cocky, but not menacing, arrogance. They are hypocritical and believe that there is one set of rules for them and another for everyone else. They often feel that they are the victim in situations that do not go their way. They do not take responsibility for their behavior and will shift blame onto others for anything that makes them look bad. They are deeply selfish and will choose what works for them to the detriment of you or anyone else.

Authenticity soothes the soul.

Empathy is the capacity to think and feel oneself into the inner life of another person. It has both emotional and cognitive aspects, involving the ability to tune into the emotions experienced by another.

I am tired of people calling those of us who get stuck in these cycles "codependent" or "addicted" to the narcissistic relationship. It's not that. If you have any empathy, have normal cognitive functioning, and were shaped by societal and cultural norms and realities, it is not surprising that you would get stuck. The narcissistic relationship is like a riptide that pulls you back in even as you try to swim away. The intensity, attentiveness, and highs and lows are why you swim out to where the riptide is. The abusive behavior makes you want to swim away from the riptide, but the guilt and fear of leaving, the practical issues raised by leaving (financial, safety, cultural, family), as well as the natural drive toward attachment, connection, and love are what keep you stuck in the riptide's pull.

Charlie’s uncanny ability to access a person’s needs now has many labels such as a type of cognitive empathy, this ability to read others and know them better than they know themselves without the emotional empathy to go along with it. Charlie provided scientists with a prime example of this type of pathology.

Egocentricity is a problem, however, when it becomes exaggerated and is not balanced by such social traits as love, empathy, and altruism, the capacity for which is probably also represented in our genome. Interestingly, very few of us think to look for egocentricity in ourselves, although we are dazzled by it in others.

Generous people are likely to receive more respect from their peers.

Empathy plays a crucial role in the reduction of stress from the moment of birth.

Doing good does us good.

Goodness makes our world a better place because human beings are kinder to each other when we feel safe and secure.

Empathy allows us to enter the world of another. It allows us to take a mental vacation from ourselves.

You are too sensitive", says the emotionally immature ignorant without empathy.

It takes enormous courage and humility to be open to others to find out who we really are.

I am particularly impressed by the research of Tania Singer, a cognitive neuroscientist, and Matthieu Ricard, a Buddhist monk—two scholars working together to explore the distinction between empathy and compassion.

Or take bullies. There is a stereotype of bullies as social incompetents who take their frustrations out on others. But actually, when it comes to understanding the minds of people, bullies might be better than average—more savvy about what makes other people tick. This is precisely why they can be so successful at bullying. People with low social intelligence, low “cognitive empathy”? Those are more often the bullies’ victims.

It might feel, at least to some of us, that our opinions about issues such as abortion and the death penalty are the products of careful deliberation and that our specific moral acts, such as deciding to give to charity or visit a friend in the hospital—or for that matter, deciding to shoplift or shout a racist insult out of a car window—are grounded in conscious decision-making. But this is said to be mistaken. As Jonathan Haidt argues, we are not judges; we are lawyers, making up explanations after the deeds have been done. Reason is impotent. "We celebrate rationality," agrees de Waal, "but when push comes to shove we assign it little weight.

A narrow-minded man can lead one to devalue others, and in the end, to desperately dangerous hates of outsiders, ranging in expression from discrimination against minorities to world conflagrations,' Tolman wrote. The solution? Create broader cognitive maps in the mind that encompass bigger geographical boundaries and a wider social scope, embracing those we might consider others, and in this way encourage empathy and understanding.

These two terms eventually morphed into the two that are most commonly accepted today: cognitive empathy (understanding another person’s mental state) and affective empathy (responding emotionally to the other person’s mental state—i.e., sharing their feelings). Most experts believe these two types work together, but people often use them interchangeably or say “empathy” when what they really seem to mean is “compassion” or “kindness.

deriving from the research of Professor Jean-Marc Dewaele of Birkbeck College in the University of London, bilinguals and multilinguals appear in research to have higher levels of open-mindedness (being more receptive to new and different ideas and more broad-minded to the opinions of others), and of cognitive empathy (being able to understand another person's experiences and feelings and an ability to view the outside world from another person's perspective).

We are born with the innate capacity to express empathy. Experiencing our own cuts and bruises, encountering our own difficulties and disappointments, expands our cognitive world and rouses the universal desire to understand and comfort other people in pain.

The biophilia hypothesis posits that peaceful or nurturing elements of nature helped us regain equanimity, cognitive clarity, empathy and hope. When love, laughter and music weren’t around, there was always a sunset. The humans who were most attuned to the cues of nature were the ones who survived to pass on those traits.

We define empathy here as the ability to enter into affective resonance with the other’s feelings and to become cognitively aware of his situation. Empathy alerts us in particular to the nature and intensity of the sufferings experienced by the other. One could say that it catalyzes the transformation of altruistic love into compassion.

Studies show that repeated noticing and naming of our emotions increases cell volume in the corpus callosum, the integrative fibers linking the two hemispheres of the cortex, making it easier to integrate the intuitive meaning of the emotion with the cognitive understanding of it. Self-empathy makes this process safe, even with difficult or “negative” emotions.

A psychopath has a poorly functioning ventral system, usually used for hot cognition, but he can have a normal or even supernormal dorsal system, so that without the bother of conscience and empathy, the cold planning and execution of predatory behaviors becomes finely tuned, convincing, highly manipulative, and formidable. Because psychopaths’ dorsal systems work so well, they can learn how to appear that they care, thus making them even more dangerous.

Groundbreaking research in neuroscience has revealed what scientists are calling the “social brain.” This is a brain region that lights up when we are engaged in social interactions. Matthew Lieberman, a social cognitive neuroscientist, writes: “This network comes on like a reflex and it directs us to think about other people’s minds, their thoughts, feelings and goals. It promotes understanding and empathy, cooperation and consideration.” Lieberman believes that we are wired not only for self-interest but also for the welfare of others.

The idea behind the meta-induction is that all of our theories are fundamentally provisional and quite possibly wrong, if we can add that idea to our cognitive toolkit, we will be better able to listen with curiosity and empathy to those whose theories contradict our own. We will be better able to pay attention to counterevidence - those anomalous bits of data that make our picture of the world a little weirder, more mysterious, less clean, less done. And we will be able to hold our own beliefs a bit more humbly, in the knowledge that better ideas are almost certainly on the way.

Of all the things we are wrong about, this idea of error might well top the list: It is our meta-mistake: we are wrong about what it means to be wrong. Far from being a sign of intellectual inferiority, the capacity to err is crucial to human cognition. Far from being a moreal flaw, it is inextricable from some of our most humane and honorable qualities: empathy, optimism, imagination, conviction, and courage. And far from being a mark of indifference or intolerance, wrongness is a vital part of how we learn and change. Thanks to error, we can revise our understanding of ourselves and amend our ideas about the world.

listening to stories while looking at pictures stimulates children’s deep brain networks, fostering their optimal cognitive development. Further, the companionable experience of shared reading cultivates empathy, dramatically accelerates young children’s language acquisition, and vaults them ahead of their peers when they get to school. The rewards of early reading are astonishingly meaningful: toddlers who have lots of stories read to them turn into children who are more likely to enjoy strong relationships, sharper focus, and greater emotional resilience and self-mastery. The evidence has become so overwhelming that social scientists now consider read-aloud time one of the most important indicators of a child’s prospects in life. It would be a mistake, though, to relegate reading aloud solely to the realm of childhood.

In my own field, I know that solid science can easily be done with ethics and compassion. There's nothing wrong with compassionate or sentimental science or scientists. Studies of animal thought, emotions, and self-awareness, as well as behavioral ecology and conservation biology, can all be compassionate as well as scientifically rigorous. Science and the ethical treatment of animals aren't incompatible. We can do solid science with an open mind and a big heart. I encourage everyone to go where their hearts take them, with love, not fear. If we all travel this road, the world will be a better place for all beings. Kinder and more humane choices will be made when we let our hearts lead the way. Compassion begets compassion and caring for and loving animals spills over into compassion and caring for humans. The umbrella of compassion is very important to share freely and widely.

Therapy must begin with empathy - not a patronizing sympathy, but instead one that is unflinching (Marotta, 2003). Empathy of this sort is highly attuned to the client, no matter the circumstance. The therapist strives to "travel in the client's shoes" or to "view the world from the client's perspective" in order to really understand his or her emotions, cognitions, and beliefs - in short, to understand from the perspective of the other (Wilson & Thomas, 2004). Treatment involves understanding that a client's defeatist and apparently helpless, disempowered, or "masochistic" perspectives can be a logical outgrowth of formative traumatic experiences and, further, may be highly creative means of self-protection. The therapist must not attempt to undo or "make up for" past abandonment or betrayals by their client's caregivers or in their close relationships, but instead first understand the client's perspective and approach to the world, while working to provide alternative perspectives on both past and present that promote change.

The Blue Mind Rx Statement Our wild waters provide vast cognitive, emotional, physical, psychological, social, and spiritual values for people from birth, through adolescence, adulthood, older age, and in death; wild waters provide a useful, widely available, and affordable range of treatments healthcare practitioners can incorporate into treatment plans. The world ocean and all waterways, including lakes, rivers, and wetlands (collectively, blue space), cover over 71% of our planet. Keeping them healthy, clean, accessible, and biodiverse is critical to human health and well-being. In addition to fostering more widely documented ecological, economic, and cultural diversities, our mental well-being, emotional diversity, and resiliency also rely on the global ecological integrity of our waters. Blue space gives us half of our oxygen, provides billions of people with jobs and food, holds the majority of Earth's biodiversity including species and ecosystems, drives climate and weather, regulates temperature, and is the sole source of hydration and hygiene for humanity throughout history. Neuroscientists and psychologists add that the ocean and wild waterways are a wellspring of happiness and relaxation, sociality and romance, peace and freedom, play and creativity, learning and memory, innovation and insight, elation and nostalgia, confidence and solitude, wonder and awe, empathy and compassion, reverence and beauty — and help manage trauma, anxiety, sleep, autism, addiction, fitness, attention/focus, stress, grief, PTSD, build personal resilience, and much more. Chronic stress and anxiety cause or intensify a range of physical and mental afflictions, including depression, ulcers, colitis, heart disease, and more. Being on, in, and near water can be among the most cost-effective ways of reducing stress and anxiety. We encourage healthcare professionals and advocates for the ocean, seas, lakes, and rivers to go deeper and incorporate the latest findings, research, and insights into their treatment plans, communications, reports, mission statements, strategies, grant proposals, media, exhibits, keynotes, and educational programs and to consider the following simple talking points: •Water is the essence of life: The ocean, healthy rivers, lakes, and wetlands are good for our minds and bodies. •Research shows that nature is therapeutic, promotes general health and well-being, and blue space in both urban and rural settings further enhances and broadens cognitive, emotional, psychological, social, physical, and spiritual benefits. •All people should have safe access to salubrious, wild, biodiverse waters for well-being, healing, and therapy. •Aquatic biodiversity has been directly correlated with the therapeutic potency of blue space. Immersive human interactions with healthy aquatic ecosystems can benefit both. •Wild waters can serve as medicine for caregivers, patient families, and all who are part of patients’ circles of support. •Realization of the full range and potential magnitude of ecological, economic, physical, intrinsic, and emotional values of wild places requires us to understand, appreciate, maintain, and improve the integrity and purity of one of our most vital of medicines — water.

What I gleaned from all this research is that empathy is the result of numerous cognitive and affective processes, all firing away behind the scenes somewhere in our brains. Cognitive processes allow us to understand the mental state of another person—his or her emotions, desires, beliefs, intentions, et cetera—which in turn helps us to understand and even predict the person’s actions or behaviors. They allow us to step outside of our own experience in order to take on and understand other people’s perspectives—something that every wife on the planet wishes her husband would do. The affective component of empathy is more related to our emotional responses to the mental states that we observe in other people. This component allows us to feel some appropriate and non-egocentric emotional response to another person’s emotions—something else that every wife on the planet wishes her husband would do. Empathy involves both processes, and while they operate independently of one another, there is some overlap. A graphical representation of empathy might involve a Venn diagram—two circles, one for the affective component and one for the cognitive, slightly overlapping, with me standing well outside of both circles talking incessantly about the weather during a funeral. In people with Asperger syndrome and other autism spectrum conditions, these mechanisms of understanding are much less reliable and productive than in neurotypicals. Those of us living within the parameters of an autism spectrum condition simply can’t engage the empathic processes that allow for social reasoning and emotional awareness. Furthermore, we have difficulty separating ourselves from our own perspectives (the word autism comes from the Greek word autos, meaning “self”), so we can’t easily understand or even access the perspectives and feelings of others.

Look around on your next plane trip. The iPad is the new pacifier for babies and toddlers… Parents and other passengers read on Kindles… Unbeknownst to most of us, an invisible, game-changing transformation links everyone in this picture: the neuronal circuit that underlies the brain’s ability to read is subtly, rapidly changing… As work in neurosciences indicates, the acquisition of literacy necessitated a new circuit in our species’ brain more than 6,000 years ago… My research depicts how the present reading brain enables the development of some of our most important intellectual and affective processes: internalized knowledge, analogical reasoning, and inference; perspective-taking and empathy; critical analysis and the generation of insight. Research surfacing in many parts of the world now cautions that each of these essential “deep reading” processes may be under threat as we move into digital-based modes of reading… Increasing reports from educators and from researchers in psychology and the humanities bear this out. English literature scholar and teacher Mark Edmundson describes how many college students actively avoid the classic literature of the 19thand 20th centuries because they no longer have the patience to read longer, denser, more difficult texts. We should be less concerned with students’ “cognitive impatience,” however, than by what may underlie it: the potential inability of large numbers of students to read with a level of critical analysis sufficient to comprehend the complexity of thought and argument found in more demanding texts… Karin Littau and Andrew Piper have noted another dimension: physicality. Piper, Littau and Anne Mangen’s group emphasize that the sense of touch in print reading adds an important redundancy to information – a kind of “geometry” to words, and a spatial “thereness” for text. As Piper notes, human beings need a knowledge of where they are in time and space that allows them to return to things and learn from re-examination – what he calls the “technology of recurrence”. The importance of recurrence for both young and older readers involves the ability to go back, to check and evaluate one’s understanding of a text. The question, then, is what happens to comprehension when our youth skim on a screen whose lack of spatial thereness discourages “looking back.

There presently exist three recognized conceptualizations of the antisocial construct: antisocial personality disorder (ASPD) as outlined in the Diagnostic and Statistical Manual of Mental Disorders (DSM-5; American Psychiatric Association, 2013), dissocial personality disorder in the International Classification of Diseases (ICD-10; World Health Organization, 1992), and psychopathy as formalized by Hare with the Psychopathy Checklist—Revised (PCL-R; Hare, 2003). A conundrum for therapists is that these conceptualizations are overlapping but not identical, emphasizing different symptom clusters. The DSM-5 emphasizes the overt conduct of the patient through a criteria set that includes criminal behavior, lying, reckless and impulsive behavior, aggression, and irresponsibility in the areas of work and finances. In contrast, the criteria set for dissocial personality disorder is less focused on conduct and includes a mixture of cognitive signs (e.g., a tendency to blame others, an attitude of irresponsibility), affective signs (e.g., callousness, inability to feel guilt, low frustration tolerance), and interpersonal signs (e.g., tendency to form relationships but not maintain them). The signs and symptoms of psychopathy are more complex and are an almost equal blend of the conduct and interpersonal/affective aspects of functioning. The two higher-order factors of the PCL-R reflect this blend. Factor 1, Interpersonal/Affective, includes signs such as superficial charm, pathological lying, manipulation, grandiosity, lack of remorse and empathy, and shallow affect. Factor 2, Lifestyle/Antisocial, includes thrill seeking, impulsivity, irresponsibility, varied criminal activity, and disinhibited behavior (Hare & Neumann, 2008). Psychopathy can be regarded as the most severe of the three disorders. Patients with psychopathy would be expected to also meet criteria for ASPD or dissocial personality disorder, but not everyone diagnosed with ASPD or dissocial personality disorder will have psychopathy (Hare, 1996; Ogloff, 2006). As noted by Ogloff (2006), the distinctions among the three antisocial conceptualizations are such that findings based on one diagnostic group are not necessarily applicable to the others and produce different prevalence rates in justice-involved populations. Adding a further layer of complexity, therapists will encounter patients who possess a mixture of features from all three diagnostic systems rather than a prototypical presentation of any one disorder.

Earlier in this chapter we noted that a wide range of birds and mammals, including humans, express such behavior in varying ecological contexts. This core complex of intimate emotional connection then, in humans, may rise to the next level: cognitive empathy-an active seeking to understand the other's mental state-and ultimately to "attribution," which is the most complex state of assumption of another's mentality of the moment, modeling it within one's own consciousness. In this section and through the rest of this book we will see that the dawning of the fractal self in the human condition extends the Russian doll to a new outermost entity-namely, a prosocial awareness, pregnant with expansive conscious potential of human beings to empathize across scale through our affinitive worlds of culture and nature. However, the process is full of setbacks, in all societies and on many scales.

Frozen fright develops as the hostage comes out of shock and begins to perceive the reality of the situation. In frozen fright, hostages are effectively paralyzed, enabling them to focus their cognitive and motor functions solely on survival, with concentration centered on the terrorist. In this state the hostage responds to the captor with cooperative, friendly behavior. As this state continues and the hostages are still not rescued, they will feel overwhelmed and develop traumatic psychological infantilism wherein they respond to the captor with appeasement, submission, ingratiation, cooperation, and empathy. As captivity continues and the hostages are still alive, they will begin to perceive the captor as giving their lives back to them. At this point a hostage develops a pathological transference to the terrorist, wherein the terrorist is seen as the "good guy" and authorities, police, and family, because they have not gotten the hostage out of the situation, are seen as the "bad guys". This transference will persist long after hostages are released because they fear that any expression of negativity toward the captors may invite retaliation.

Far from being a sign of intellectual inferiority, the capacity to err is crucial to human cognition. Far from being a moral flaw, it is inextricable from some of our most humane and honorable qualities: empathy, optimism, imagination, conviction, and courage. And far from being a mark of indifference or intolerance, wrongness is a vital part of how we learn and change. Thanks to error, we can revise our understanding of ourselves and amend our ideas about the world.

I tried to remember that my daughter was a very different child than I had been. She had her own adolescent anxieties and the last thing she needed was for me to impose my issues on her. When a crisis arose, I did my best to listen and try to understand what she was facing. This was a big challenge. First of all, I tend to assume that everyone thinks like I do. Cognitive empathy, or perspective taking, is hard to “fake.” I also have a tendency to want to fix stuff when often what my daughter needed in a crisis was compassion, understanding, and reassurance. And love.

The dolphins spent far more time near the mirror, inspecting their reflection, when they had been visibly marked than when they had been sham marked. They seemed to recognize that the mark they saw in the mirror had been put on their own body. Since they hardly paid any attention to marks on other dolphins, it was not as if they were obsessed with marks in general. They were specifically interested in the ones on themselves. Critics complained that the dolphins in this study failed to touch their own body. or rub off the mark, as humans or apes do, but I’m not sure we should hold the absence of self-touching against an animal that lacks the anatomy for it. Until better tests have been designed, it seems safe to let dolphins join the cognitive elite of animals that recognize themselves in a mirror. Dolphins possess large brains (larger than humans, in fact), and show every sign of high intelligence. Each individual produces its own unique whistle sound by which the others recognize him or her, and there are even indications that they use these sounds to call each other “by name,” so to speak. They enjoy lifelong bonds, and reconcile after fights by means of sexy petting (much like bonobos), while males form power-seeking coalitions. They may encircle a school of herring to drive them together in a compact ball, releasing bubbles to keep them in place, after which they pick their food like fruit from a tree. With regard to the co-emergence hypothesis, it is important to note the level of dolphin altruism. Does self-awareness go hand in hand with perspective-taking, and do dolphins show the sort of targeted helping known of humans and apes? One of the oldest reports in the scientific literature concerns an incident on October 30, 1954, off the coast of Florida. During a capture expedition for a public aquarium, a stick of dynamite was set off underwater near a pod of bottlenose dolphins. As soon as one stunned victim surfaced, heavily listing, two other dolphins came to its aid: “One came up from below on each side, and placing the upper lateral part of their heads approximately beneath the pectoral fins of the injured one, they buoyed it to the surface in an apparent effort to allow it to breathe while it remained partially stunned.” The two helpers were submerged, which meant that they couldn’t breathe during their effort. The entire pod remained nearby (whereas normally they’d take off immediately after an explosion), and waited until their companion had recovered. They then all fled in a hurry, making tremendous leaps. The scientists reporting this incident added: “There is no doubt in our minds that the cooperative assistance displayed for their own species was real and deliberate.

The social neuroscientist Tania Singer resigned as Director of the Max Planck Institute for Human Cognitive and Brain Sciences in Leipzig in 2018 after allegations that she had viciously bullied her research team for years, for example reportedly screaming at a postdoctoral researcher who had become pregnant (because her maternity leave would interrupt Singer’s research). The irony of the situation was that Singer’s main research interest is human empathy (Kai Kupferschmidt, ‘She’s the World’s Top Empathy Researcher. But Colleagues Say She Bullied and Intimidated Them’, Science, 8 Aug. 2018).

It is fair to say that, though the main deficits incurred by damage to the left hemisphere are in the twin important areas of the use of language and of the right hand, the world itself usually remains recognisable, and mainly, though not always wholly, undisturbed. That is because the right hemisphere is functioning as normal. Things are very different when the damage is in the right hemisphere, and the subject is more – or wholly – dependent on the left. When those who care for left hemisphere stroke patients were asked to specify the most important problem encountered, they named difficulty writing or spelling; by contrast, when those who care for right hemisphere stroke patients were asked, it was loss of empathy. Almost half of carers for those with right hemisphere stroke reported as among the most important problems a whole range of cognitive and emotional impairments, as well as alterations to personality. Not one of the carers for left hemisphere stroke sufferers did so.4 For those with right hemisphere damage, they and their world had changed. For those with left hemisphere damage, they and their world were recognisably the same: it was their ability to handle it, to make use of it, that had altered. As we have seen, the foundational difference between the hemispheres lies in the way they attend – and how you attend changes the world. It also changes you, the one who is doing the attending. Since it is of such consummate importance, let’s take a closer look at attention from a hemisphere point of view.

Cognitive empathy is not conventional empathy, nor is it sympathy. It’s connecting with someone who has been (or is) in your shoes.

Questions have changed me immensely. I have greater self-confidence and a more relaxed attitude. I don't feel that I always have to have the answers in conversations or in situations where I need to speak at the spur of the moment. I feel this has increased my communication skills, especially listening and persuading. I have more trust in myself and others. Leading with questions has led to more trust, which appears to be a paradox of group life. I have stronger initiative and commitment. I learn more as I have become more directional by more questions. I have more patience and self-control, have greater openness and transparency. I now see myself as more adaptable and flexible. I am optimistic about opportunities [and] more inspirational and have greater vision and cognitive capability. Questions have given me greater understanding of organizational and political realities; I recognize the importance of organizational context and orientation. I am more willing to take risks in creating opportunities. I have a greater empathy with employees, customers, and others and a stronger commitment to develop others. My empowerment orientation is greater.

a basic human experience, such as giving and receiving love, is not so easy when raising children in AS/NT families. Love is more than feeling it (i.e. emotional empathy). Love is more than talking about it (i.e. cognitive empathy). Love is more than systemizing a moral code to live by (as many Aspies do to compensate for their empathy disorder). Love is more than practicing the Rules of Engagement (although politeness helps).

Tania Singer, director of the social neuroscience department at the Max Planck Institute for Human Cognitive and Brain Sciences in Leipzig, Germany, has studied empathy and self-awareness

Design is the practice of "cognitive empathy", "understanding", "study" and "determination", mixed into one dense, small chunk of time and space.

four new factors of wisdom were identified: non-dualistic thinking in cognitive wisdom, perspective-taking and nonresentment in reflective wisdom, and empathy in affective wisdom.

Genuine, authentic relating enlivens the spirit.

Empathy is the key to negotiating and resolving conflict.

Authenticity reduces stress and produces faith in oneself and in the potential to grow and learn.

Giving and empathy provide us with opportunities to nurture our innate goodness.

By letting go of misguided beliefs, love and compassion can break through.

When we do not sleep enough or when we are tired or exhausted, for example after a day of work in an open office, it is our reflecting brain that is tired and it is our cognitive resources that are depleted. This is even visible in brain scans where we can see that the part of the brain that moderates the emotional brain is too sleepy to do its job. [321] This not only has a negative impact on the quality of our thinking, but since our reflecting brain then has difficulties regulating our emotional reflex brain our emotions become more primitive and exaggerated, we become over-reactive, over-emotional towards negative stimuli and are much less able to see negative things in their proper context. It also leads to a decrease in emotional intelligence in general and less socially intelligent behavior, due to a lessening of our intrapersonal awareness, interpersonal skills, emotion management, empathy and moral judgment. [322] A well-researched aspect is that with a lack of sleep we have greater difficulties appraising emotional facial expressions, [323] which of course reduces our ability to react in an emotionally and socially intelligent way.

In the U.S., “Instead of feeling guilty for having too much fun, one is inclined to feel ashamed of if one does not have enough.”114 Living and growing up in this kind of culture, it is not easy for the West to understand the social, economic, and psychological conditions of Africans. It requires both cognitive objective knowledge and empathy to grasp the dilemma of Africans. The disparities in income and lifestyle, don’t make it impossible to have mutual understanding and appreciation of each other so long as those who are privileged extend the right hand of fellowship to Africans and treat them with dignity and respect. I sometimes wonder how much Christians in the West know the economic disparity between the West and Africa is imposed and conditioned by the Western governments and their foreign policies.

In a world pulsating with constant motion and demands, the pursuit of health often becomes a beacon guiding us through the tumultuous seas of life. Health is not merely the absence of disease but rather a state of complete physical, mental, and social well-being. It is a precious asset, intricately woven into the fabric of our existence, impacting every facet of our lives. Understanding Health Holistically Health transcends the boundaries of the physical body, encompassing mental and emotional fortitude as well. It is the harmonious interplay between these dimensions that fosters a sense of equilibrium and vitality. Nurturing health, therefore, necessitates a holistic approach that attends to the interconnectedness of mind, body, and spirit. Cultivating Physical Vitality The cornerstone of physical health lies in nurturing our bodies with proper nutrition, regular exercise, and ample rest. A balanced diet rich in fruits, vegetables, lean proteins, and whole grains provides the essential nutrients to fuel our bodies and fortify our immune systems. Likewise, engaging in regular physical activity not only strengthens muscles and bones but also uplifts mood and enhances cognitive function. Adequate sleep is equally paramount, as it rejuvenates our bodies, bolsters immunity, and consolidates memories. Nurturing Mental Well-Being The mind, a sanctuary of thoughts and emotions, demands tender care and cultivation. Mental well-being flourishes in an environment of self-compassion, mindfulness, and resilience. Practicing mindfulness, through meditation or deep breathing exercises, fosters a sense of presence and tranquility, allowing us to navigate the ebb and flow of life with grace. Moreover, cultivating meaningful connections with others, nurturing hobbies and interests, and seeking professional support when needed, are indispensable tools in nurturing mental resilience and fortitude. Embracing Emotional Balance Emotions, the kaleidoscope of human experience, are an intrinsic aspect of our being. Embracing our emotions with openness and acceptance allows us to harness their transformative power, rather than being swept away by their tide. Emotional intelligence, the ability to recognize, understand, and manage our emotions, empowers us to navigate the complexities of interpersonal relationships with empathy and grace. Furthermore, fostering a sense of purpose and meaning in life imbues our existence with a profound sense of fulfillment and contentment, nurturing emotional equilibrium. Cultivating Social Connections Human beings are inherently social creatures, wired for connection and belonging. Cultivating meaningful relationships with family, friends, and community fosters a sense of belonging and support, buffering against the storms of life. Engaging in acts of kindness and compassion not only enriches the lives of others but also nourishes our own sense of well-being and fulfillment. Conclusion In the tapestry of life, health is the golden thread weaving its way through every experience, illuminating our path with vitality and resilience. Nurturing health is not merely a destination but rather an ongoing journey, requiring diligence, self-awareness, and a commitment to holistic well-being. By tending to the interconnected dimensions of mind, body, and spirit, we pave the way for a life imbued with vibrancy, purpose, and fulfillment.

In a world pulsating with constant motion and demands, the pursuit of health often becomes a beacon guiding us through the tumultuous seas of life. Health is not merely the absence of disease but rather a state of complete physical, mental, and social well-being. It is a precious asset, intricately woven into the fabric of our existence, impacting every facet of our lives. Understanding Health Holistically Health transcends the boundaries of the physical body, encompassing mental and emotional fortitude as well. It is the harmonious interplay between these dimensions that fosters a sense of equilibrium and vitality. Nurturing health, therefore, necessitates a holistic approach that attends to the interconnectedness of mind, body, and spirit. Cultivating Physical Vitality The cornerstone of physical health lies in nurturing our bodies with proper nutrition, regular exercise, and ample rest. A balanced diet rich in fruits, vegetables, lean proteins, and whole grains provides the essential nutrients to fuel our bodies and fortify our immune systems. Likewise, engaging in regular physical activity not only strengthens muscles and bones but also uplifts mood and enhances cognitive function. Adequate sleep is equally paramount, as it rejuvenates our bodies, bolsters immunity, and consolidates memories. Nurturing Mental Well-Being The mind, a sanctuary of thoughts and emotions, demands tender care and cultivation. Mental well-being flourishes in an environment of self-compassion, mindfulness, and resilience. Practicing mindfulness, through meditation or deep breathing exercises, fosters a sense of presence and tranquility, allowing us to navigate the ebb and flow of life with grace. Moreover, cultivating meaningful connections with others, nurturing hobbies and interests, and seeking professional support when needed, are indispensable tools in nurturing mental resilience and fortitude. Embracing Emotional Balance Emotions, the kaleidoscope of human experience, are an intrinsic aspect of our being. Embracing our emotions with openness and acceptance allows us to harness their transformative power, rather than being swept away by their tide. Emotional intelligence, the ability to recognize, understand, and manage our emotions, empowers us to navigate the complexities of interpersonal relationships with empathy and grace. Furthermore, fostering a sense of purpose and meaning in life imbues our existence with a profound sense of fulfillment and contentment, nurturing emotional equilibrium. Cultivating Social Connections Human beings are inherently social creatures, wired for connection and belonging. Cultivating meaningful relationships with family, friends, and community fosters a sense of belonging and support, buffering against the storms of life. Engaging in acts of kindness and compassion not only enriches the lives of others but also nourishes our own sense of well-being and fulfillment. Conclusion In the tapestry of life, health is the golden thread weaving its way through every experience, illuminating our path with vitality and resilience. Nurturing health is not merely a destination but rather an ongoing journey, requiring diligence, self-awareness, and a commitment to holistic well-being. By tending to the interconnected dimensions of mind, body, and spirit, we pave the way for a life imbued with vibrancy, purpose, and fulfillment.

In a world pulsating with constant motion and demands, the pursuit of health often becomes a beacon guiding us through the tumultuous seas of life. Health is not merely the absence of disease but rather a state of complete physical, mental, and social well-being. It is a precious asset, intricately woven into the fabric of our existence, impacting every facet of our lives. Understanding Health Holistically Health transcends the boundaries of the physical body, encompassing mental and emotional fortitude as well. It is the harmonious interplay between these dimensions that fosters a sense of equilibrium and vitality. Nurturing health, therefore, necessitates a holistic approach that attends to the interconnectedness of mind, body, and spirit. Cultivating Physical Vitality The cornerstone of physical health lies in nurturing our bodies with proper nutrition, regular exercise, and ample rest. A balanced diet rich in fruits, vegetables, lean proteins, and whole grains provides the essential nutrients to fuel our bodies and fortify our immune systems. Likewise, engaging in regular physical activity not only strengthens muscles and bones but also uplifts mood and enhances cognitive function. Adequate sleep is equally paramount, as it rejuvenates our bodies, bolsters immunity, and consolidates memories. Nurturing Mental Well-Being The mind, a sanctuary of thoughts and emotions, demands tender care and cultivation. Mental well-being flourishes in an environment of self-compassion, mindfulness, and resilience. Practicing mindfulness, through meditation or deep breathing exercises, fosters a sense of presence and tranquility, allowing us to navigate the ebb and flow of life with grace. Moreover, cultivating meaningful connections with others, nurturing hobbies and interests, and seeking professional support when needed, are indispensable tools in nurturing mental resilience and fortitude. Embracing Emotional Balance Emotions, the kaleidoscope of human experience, are an intrinsic aspect of our being. Embracing our emotions with openness and acceptance allows us to harness their transformative power, rather than being swept away by their tide. Emotional intelligence, the ability to recognize, understand, and manage our emotions, empowers us to navigate the complexities of interpersonal relationships with empathy and grace. Furthermore, fostering a sense of purpose and meaning in life imbues our existence with a profound sense of fulfillment and contentment, nurturing emotional equilibrium. Cultivating Social Connections Human beings are inherently social creatures, wired for connection and belonging. Cultivating meaningful relationships with family, friends, and community fosters a sense of belonging and support, buffering against the storms of life. Engaging in acts of kindness and compassion not only enriches the lives of others but also nourishes our own sense of well-being and fulfillment. Conclusion In the tapestry of life, health is the golden thread weaving its way through every experience, illuminating our path with vitality and resilience. Nurturing health is not merely a destination but rather an ongoing journey, requiring diligence, self-awareness, and a commitment to holistic well-being. By tending to the interconnected dimensions of mind, body, and spirit, we pave the way for a life imbued with vibrancy, purpose, and fulfillment.

There are two kinds of empathy: cognitive and emotional. Cognitive empathy is the ability to understand what others are feeling. Emotional empathy is the capability to feel what others are feeling.

I think the people who make that argument tend to confuse “affective empathy” with the cognitive variety I'm advocating. Affective empathy implies sharing, almost physically, the feelings of other people. It makes it harder to share direct feedback (you don't want to hurt people's feelings) and make tough calls (you want to make everybody feel good about a decision). Cognitive empathy, on the other hand, helps you understand how other people feel and think, and as a result helps you adapt your decisions and behavior accordingly; it thus enables better-informed decision-making. As a leader, you should still act in the best interest of your business, but by understanding how your decisions affect other people, both positively and negatively, you're better able to act with clarity and decisiveness, with fewer negative side effects.

Pathological altruism refers to sincere attempts to help others that instead harms others or oneself and where this harm could have been reasonably anticipated. It is often caused by cognitive and/or emotional biases that blind people to the potentially harmful consequences of their actions. Altruistic intentions must be run through the sieve of rational analysis; all too often, the best long-term action to help others, at both personal and public scales, is not immediately or intuitively obvious, not what temporarily makes us feel good, and not what is being promoted by other individuals, with their own potentially self-serving interests. Indeed, truly altruistic actions may sometimes appear cruel or harmful, the equivalent of saying “no” to the student who demands a higher grade or to the addict who needs another hit. However, the social consequences of appearing cruel in a culture that places high value on kindness, empathy, and altruism can lead us to misplaced “helpful” behavior and result in self-deception regarding the consequences of our actions. In some cases, some people gain some benefit from the altruism, but other people and/or the altruist are harmed in ways that could be reasonably predicted, but are not due to such biases. These altruistic biases may be deliberately exploited by some people in order to gain benefits at the expense of other people. Feelings of self-righteousness and sanctimony have been described as being an intensely pleasurable addiction for some people, which contributes to blind pathological altruism and rejection of logical arguments.

Empathy is the ability to put yourself in somebody else’s shoes—both in an emotional sense, to feel a bit of what they may feel, but also in a cognitive sense, to see the situation from their perspective. If you approach an interaction from an empathic stance, you’re much less likely to have a negative perspective on whatever is going on. And hopefully that will allow you to get to know the person better—even if it’s someone you already know.

Results of a recent survey of 74 chief executive officers indicate that there may be a link between childhood pet ownership and future career success. Fully 94% of the CEOs, all of them employed within Fortune 500 companies, had possessed a dog, a cat, or both, as youngsters. The respondents asserted that pet ownership had helped them to develop many of the positive character traits that make them good managers today, including responsibility, empathy, respect for other living beings, generosity, and good communication skills. For all we know, more than 94% of children raised in the backgrounds from which chief executives come had pets, in which case the direction of dependency would be negative. Maybe executive success is really related to tooth brushing during childhood. Probably all chief executives brushed their teeth, at least occasionally, and we might imagine the self-discipline thus acquired led to their business success. That seems more reasonable than the speculation that “communication skills” gained through interacting with a childhood pet promote better relationships with other executives and employees.

Without intervention, these patterns (or scripts) form a prism that allows in signals of interpersonal threat while filtering out more benign information. As a result, the child feels, paradoxically, both confirmed in his or her view of the interpersonal world as dangerous and yet safe, because he or she can scan for and control the threat. As these patterns consolidate, they mitigate against the child’s capacity to trust others and to tolerate intimacy with others. The prism therefore becomes a prison as children’s opportunities for cognitive and emotional growth are limited to the confines of the script. The result, to varying degrees, is emotional constriction, avoidance of feelings and genuine interpersonal contact, difficulty experiencing empathy with others, and distortions in moral reasoning and conduct.

Deeper integration of technology within the body, as well as the use of neuro-technological and neuropharmacological means of enhancing our bodies could affect how we feel and think – and therefore also how we act on the battlefield. While enhancement may boost cognitive and physical capabilities, they also diminish some deeply human features like compassion and empathy, that have been pivotal to us as a species, both for survival and cooperation.

Jyoti, 36, is stylish, with a shaved head, and is raising two young daughters. Jyoti says, ‘Trust means faith in someone for your own peace of mind. The biggest reason I trust easily is because it brings me peace to imagine that the world is good, that I am in no immediate or long- term threat from anyone. Having doubts destroys my peace so I choose to be at peace by trusting.’ She listens well to other women and displays what researchers call both cognitive and emotional empathy.

Empathy researchers differentiate between cognitive and emotional empathy, where autists may have a lack of cognitive empathy — that is, they don’t immediately understand how to react in a certain situation, what the different roles are, or what is expected of them. An outsider may mistake this for coldness. But autists have no lack of emotional empathy — the ability to feel compassion, or affective empathy, which is to feel what the other person feels. On the contrary, autists feel very strongly for others, and many show great civil courage. Often, those feelings can become so overwhelming that the autist risks being completely consumed by the other person’s emotions, making them her own.

For the researchers, sympathy is an emotion, actually feeling the patient’s feelings. Empathy is a cognition, a thought process that allows you to understand the patient’s feelings while not necessarily feeling them yourself. In fact, maintaining your own sense of self is a key part of empathy. The empathy definition might thus be reworded as the ability to stand in another’s shoes without actually leaving your own shoes. And of course the empathic doctor needs to be able to clearly communicate that understanding.

Depression can also serve as a signal for the abandoner that the relationship was important to the abandoned person. It may arouse so much empathy in the abandoner that they return to the relationship.

I can summon cognitive empathy, but it requires a great focus and a reminder, that others expect certain emotional responses from people in certain situations. [...] I argue, that wether my empathy comes from my heart or my brain should not matter as long as the other person feels validated. Does the mechanism that gets me there really matter if the end result is the one that is desired?

Figure 1-9. Four principles. To serve memory and use, I’ve arranged these principles and practices into a mnemonic –STAR FINDER. In astronomy, a “star finder” or planisphere is a map of the night sky used for learning to identify stars and constellations. In this book, it’s a guide for finding goals, finding paths, and finding your way. First, we can get better at planning by making planning more social, tangible, agile, and reflective. At each step in the design of paths and goals, ask how these four principles might help. Social. Plan with people early and often. Engage family, friends, colleagues, customers, stakeholders, and mentors in the process. When we plan together, it’s easier to get started. Also, diversity grows empathy, sharing creates buy-in, and both expand options. Tangible. Get ideas out of your head. Sketches and prototypes let us see, hear, taste, smell, touch, share, and change what we think. When we render our mental models to distributed cognition and iterative design, we realise an intelligence greater than ourselves. Agile. Plan to improvise. Clarify the extent to which the goal, path, and process are fixed or flexible. Be aware of feedback and options. Know both the plan and change must happen. Embrace adventure. Reflective. Question paths, goals, and beliefs. Start and finish with a beginner’s mind. Try experiments to test hypotheses and metrics to spot errors. Use experience and metacognition to grow wisdom.

Far from being a sign of intellectual inferiority, the capacity to err is crucial to human cognition. Far from being a moral flaw, it is inextricable from some of our most humane and honorable qualities: empathy, optimism, imagination, conviction, and courage. And far from being a mark of indifference or intolerance, wrongness is a vital part of how we learn and change. Thanks to error, we can revise our understanding of ourselves and amend our ideas about the world. Given this centrality to our intellectual and emotional development, error shouldn’t be an embarrassment, and cannot be an aberration. On the contrary. As Benjamin Franklin observed in the quote that heads this book, wrongness is a window into normal human nature—into our imaginative minds, our boundless faculties, our extravagant souls.

Pour Jean Decety, chercheur en neurosciences affective et sociales à Chicago, éprouver de la sympathie pour quelqu'un, c'est, dit-il « ressentir le désir de lui apporter du bien-être. La sympathie fournit une base affective nécessaire au développement morale chez l'enfant ». Pour lui la sympathie n'est pas l'attirance, le penchant pour une personne, mais le désir de lui apporter du bien-être. Quant à l'empathie, Jean Decety différencie l'empathie cognitive et l'empathie affective. L'empathie cognitive signifie comprendre les intentions d'autrui. L'empathie affective désigne le fait de sentir, partager les émotions et sentiments d'autrui. Il est possible d'éprouver de la sympathie pour quelqu'un sans ressentir d'empathie. (p. 40)

In his book-length review of the executive functions, Dr. Russell Barkley (2012) explored the reasons that these skills evolved in humans in the first place. He makes the compelling case that it was the selection pressures associated with humans living in larger groups of genetically unrelated individuals, which made it selectively advantageous to have good self-regulation skills. That is, these abilities became more important to survival as humans became more interdependent with and reliant on dealings with people who were not family. Attention-Deficit/Hyperactivity Disorder (ADHD) and executive dysfunction continue to have effects on the myriad relationships and social interactions in daily life. These connections include romantic and committed relationships/marriage, relationships with parents, siblings, children, and other relatives, friendships, and interactions with employers, coworkers, and customers. The executive functions in relationships also figure in the capacity for empathy and tracking social debt, that is, the balance of favors you owe others and favors owed to you. The ability to effectively organize behavior across time in goal-directed activities gains you “social collateral.” That is, the more you deliver on promises and projects, the more that you will be sought out by others and maintain bonds with them. Some of the common manifestations of ADHD and executive dysfunction that may create problems in relationships include: • Distractibility during conversations • Forgetfulness about matters relevant to another person • Verbal impulsivity—talking over someone else • Verbal impulsivity—saying the “wrong thing” • Breaking promises (acts of commission, e.g., making an expensive purchase despite agreeing to stay within a household budget) • Poor follow-through on promises (acts of omission, e.g., forget to pick up dry cleaning) • Disregarding the effects of one’s behavior on others (e.g., building up excessive debt on a shared credit card account) • Poor frustration tolerance, anger (e.g., overreacting to children’s behavior) • Lying to cover up mistakes • Impulsive behaviors that reduce trust (e.g., romantic infidelity)

Cognitive empathy is essentially the practice of seeing things from other people’s perspectives. Instead of simply processing the information we have from our own perspective, cognitive empathy calls for us to look at that information as if we were seeing it through someone else’s eyes.

Can I discover how to live so that life ceases to be problematic, so that one lives in the eternal and not in grip of the falsities of time? Can I expunge selfishness from my gene pool? Can I mine from my central chord the ability to demonstrate empathy, supply a compress of sympathy, and extend charity for people in need of assistance? Can I concentrate all my cognitive material to express grace and thankfulness for the world? Must I shed the tattered shirt of yesteryear in order to advance to the next stage in life? When the pigmented henna of the naked self is exposed, do I see the resin of my elemental character more clearly? Stripped of the restrictive pig iron of disappointment, I realize that the mystique of the future trumps the perspicuity of my blemished past. Letting go of the past and torching a wagonload of personal guilt is freeing. Once disburdened from a repressive sense of a remorseful and shamefaced self, I am free to prowl about uninhibited and nurture a mantle of renewed optimism for the brilliant seasons to come.

This correlation between depression and empathy shouldn’t surprise mental health professionals. Maybe nothing is more important than empathy in the daily work of the mental health specialist; nothing—not drugs or any specific psychotherapeutic technique. Subsequent studies have found that patients’ ratings of their psychotherapists’ empathy predict improvement for depression, even with treatments (like cognitive-behavioral therapy) that do not emphasize empathy. Empathy seems central to the experience of depression, and just as central to its treatment. You are wired to experience it in your brain and in your body, and it thereby becomes central to your mental life. This is how things are for most of us, and perhaps more so for those who experience depression.

in the 1970s. The average Nazi leader showed little empathy, much positive emotion (e.g., self-confidence, self-esteem, happy mood), and normal amounts of negative emotion (e.g., sadness, anger). His overall cognitive style was deemed to be “integrative/holistic” (in other words, he tended to interpret the inkblot picture as a whole, as opposed to analyzing its parts). Most important, in comparison with the psychiatric and antisocial controls, the Nazi leaders demonstrated no evidence of psychosis at all, and hardly any antisocial personality traits. Indeed, the group that they approximated most closely was the “normal” Kansas state troopers.

Some church folks hope that by distancing themselves from us heretics, they do not have to be reminded of their own lack of empathy, judgment, intolerance for diversity, cognitive dissonance, bigotry, infatuation with savior-like political leaders, hypocrisy, oppressive policies, power trips, aversion to new ideas, and overall un-Christlike ways.

If your suffering makes me suffer, if I feel what you feel, that’s empathy in the sense that I’m interested in here. But if I understand that you are in pain without feeling it myself, this is what psychologists describe as social cognition, social intelligence, mind reading, theory of mind, or mentalizing. It’s also sometimes described as a form of empathy—“cognitive empathy” as opposed to “emotional empathy,” which is most of my focus.

In the pages that follow, I lay out the structure for a new curriculum—humanics—the goal of which is to nurture creativity, flexibility, and agency within the infinite situational contexts of life. Humanics builds on people’s innate strengths and prepares students to flourish in a world in which AI works alongside human professionals. And much as today’s law students learn both a specific body of knowledge and a legal mindset, tomorrow’s humanics students will need to master specific content as well as practice uniquely human cognitive capacities. In the chapters ahead, I describe both the architecture and the inner workings of humanics, but here I begin by explaining its twofold nature. The first side, its content, takes shape in what I call the new literacies. In the past, literacy in reading, writing, and mathematics formed the baseline for participation in society. Even educated professionals did not need any technical proficiencies beyond knowing how to click and drag through a suite of office programs. That is no longer sufficient. In the future, graduates will need to build on the old literacies by adding three more—technological literacy, data literacy, and human literacy. People can no longer thrive in a digitized world using analog tools. Assisted by AI, they will be living and working in a constant stream of information and instant generativity. Technological literacy gives them a grounding in how their machines tick. Data literacy enables them to analyze and judge the merit of these ever-rising tides of information. Human literacy teaches them creativity, culture, empathy, and connection, allowing them to flourish in the social milieu.

I don't know if what I'm seeing are worms, or where they come from, or what they might be if they're not worms, or whether I want them to be worms or not, or what I have to believe about this woman if they aren't worms, or about the world or human bodies or this disease if they are.

I am tired of people calling those of us who get stuck in these cycles “codependent” or “addicted” to the narcissistic relationship. It’s not that. If you have any empathy, have normal cognitive functioning, and were shaped by societal and cultural norms and realities, it is not surprising that you would get stuck.

Both autism and psychopathy entail a lack of empathy. Psychologists, though, distinguish between the “cognitive empathy” deficits of autism (difficulty understanding what emotions are, trouble interpreting other people’s nonverbal signs) and the “emotional empathy” deficits of psychopathy (lack of concern about hurting other people, an inability to share their feelings). The subgroup of people with neither kind of empathy appears to be small, but such people may act out their malice in ways that can feel both guileless and brutal.

Perspective taking: Seeing the world through the eyes of another Emotional resonance: Feeling the feelings of another Cognitive empathy: Understanding, or intellectually getting, another’s overall experience Compassionate empathy: Sensing suffering and wanting to reduce it Empathic joy: Experiencing delight with the happiness, achievements, and well-being of another