Deals with and illustrates the altruistic best and atrocious worst of human nature, and how ordinary people may come to commit torture and mass murders, such as the Auschwitz doctors and the sole terrorist attacking Norway on July 22, 2011.

Renowned political scientist Terri Givens calls for ‘radical empathy’ in bridging racial divides to understand the origins of our biases, including internalized oppression. Deftly weaving together her own experiences with the political, she offers practical steps to call out racism and bring about radical social change.

How do we define compassion? Is it an emotional state, a motivation, a dispositional trait, or a cultivated attitude? How does it compare to altruism and empathy? Chapters in this Handbook present critical scientific evidence about compassion in numerous conceptions. All of these approaches to thinking about compassion are valid and contribute importantly to understanding how we respond to others who are suffering. Covering multiple levels of our lives and self-concept, from the individual, to the group, to the organization and culture, The Oxford Handbook of Compassion Science gathers evidence and models of compassion that treat the subject of compassion science with careful scientific scrutiny and concern. It explores the motivators of compassion, the effect on physiology, the co-occurrence of wellbeing, and compassion training interventions. Sectioned by thematic approaches, it pulls together basic and clinical research ranging across neurobiological, developmental, evolutionary, social, clinical, and applied areas in psychology such as business and education. In this sense, it comprises one of the first multidisciplinary and systematic approaches to examining compassion from multiple perspectives and frames of reference. With contributions from well-established scholars as well as young rising stars in the field, this Handbook bridges a wide variety of diverse perspectives, research methodologies, and theory, and provides a foundation for this new and rapidly growing field. It should be of great value to the new generation of basic and applied researchers examining compassion, and serve as a catalyst for academic researchers and students to support and develop the modern world.

Pushing back against the potential trivialization of moral psychology that would reduce it to emotional preferences, this book takes an enactivist, self-organizational, and hermeneutic approach to internal conflict between a basic exploratory drive motivating the search for actual truth, and opposing incentives to confabulate in the interest of conformity, authoritarianism, and cognitive dissonance, which often can lead to harmful worldviews. The result is a new possibility that ethical beliefs can have truth value and are not merely a result of ephemeral altruistic or cooperative feelings. It will interest moral and political psychologists, philosophers, social scientists, and all who are concerned with inner emotional conflicts driving ethical thinking beyond mere emotivism, and toward moral realism, albeit a fallibilist one requiring continual rethinking and self-reflection. It combines 'basic emotion' theories (such as Panksepp) with hermeneutic depth psychology. The result is a realist approach to moral thinking emphasizing coherence rather than foundationalist theory of knowledge.

More than ever, the world finds itself faced with common problems that affect most of the planet's population in some way: climate change, poverty, escalating violence, international conflicts, illness. And while an 'us v. them' mentality persists, a growing sense of empathy, of connection, with those in remote parts of the world has caught hold and is spreading. The authors argue that empathy and feelings of kinship with others are necessary to preventing the collapse of civilization. Through a careful examination of how humans must learn to relate to one another to avoid global calamity, they show how empathy can help to create a sustainable society of many billions of individuals.

Genevieve Vaughan offers a paradigm-shifting view of the structure of material and verbal communication, based on mother-child experience and confirmed by recent research in infant psychology.This view justifies a relational epistemology that informs the material gift economy as well as the structure of language itself.Provisioning economies give value to the receivers, and the circulation of gifts consolidates community. Understanding language as verbal gifting unites other orientation with reason to liberate us from biopathic patriarchal conceptions of humanity.Sketched against this background Vaughan introduces a conception of monetized exchange as a giftdenying and expropriating psychological mechanism, which is an unintended collective by product of verbal communication. Thisview stands as a warning against visions of the future in which the institutions of money and the market can be “fixed”to be more caring, and sanitized business as usual can halt the destruction of Mother Earth. Rather a gift economy, which takes as its model the mother-child interaction, the gifting in language and the gifting in mother-centered societies provideshope for a positive future.

There is a growing interest in embodied approaches to psychotherapy internationally. This volume focuses on the respective focal professions of dance movement psychotherapy (DMP) and body psychotherapy (BP), addressing the psychotherapeutic need for healing throughout the lifespan. Within embodied clinical approaches, the therapist and client collaborate to discover how the body and movement can be used to strengthen positive relational skills, attending to the client's immediate and long-term needs through assessment, formulation, treatment and evaluation. Both DMP and BP are based upon the capacity and authority of the body and non-verbal communication to support and heal patients with diverse conditions, including trauma, unexplained bodily symptoms and other psychological distress, and to develop the clients’ emotional and relational capacities by listening to their bodies for integration and wellbeing. In The Routledge International Handbook of Embodied Perspectives in Psychotherapy, world leaders in the field contribute their expertise to showcase contemporary psychotherapeutic practice. They share perspectives from multiple models that have been developed throughout the world, providing information on theoretical advances and clinical practice, as well as discourse on the processes and therapeutic techniques employed individually and in groups. Presented in three parts, the book covers underpinning embodiment concepts, potentials of dance movement psychotherapy and of body psychotherapy, each of which is introduced with a scene-setting piece to allow the reader to easily engage with the content. With a strong focus on cross- and interdisciplinary perspectives, readers will find a wide compilation of embodied approaches to psychotherapy, allowing them to deepen and further their conceptualization and support best practice. This unique handbook will be of particular interest to clinical practitioners in the fields of body psychotherapy and dance movement psychotherapy as well as professionals from psychology, medicine, social work, counselling/psychotherapy and occupational therapy, and to those from related fields who are in search of information on the basic therapeutic principles and practice of body and movement psychotherapies and seeking to further their knowledge and understanding of the discipline. It is also an essential reference for academics and students of embodied psychotherapy, embodied cognitive science and clinical professions.

Language plays a central role in human life. However, the term ‘language’ as defined in the language sciences of the 20th century and the traditions these have drawn on, have arguably, limited our thinking about what language is and does. The two inter-linked volumes of Thibault’s study articulate crucially important aspects of an emerging new perspective shift on language - the Distributed Language view – that is now receiving more and more attention internationally. Rejecting the classical view that the fundamental architecture of language can be localized as a number of inter-related levels of formal linguistic organization that function as the coded inputs and outputs to each other, the distributed language view argues that languaging behaviour is a bio-cultural organisation of process that is embodied, multimodal, and integrated across multiple space-time scales. Thibault argues that we need to think of human languaging as the distinctively human mode of our becoming and being selves in the extended human ecology and the kinds of experiencing that this makes possible. Paradoxically, this also means thinking about language in non-linguistic ways that break the grip of the conventional meta-languages for thinking about human languaging. Thibault’s book grounds languaging in process theory: languaging and the forms of experience it actualizes is always an event, not a thing that we ‘use’. In taking a distinctively interdisciplinary approach, the book relates dialogical theories of human sense-making to the distributed view of human cognition, to recent thinking about distributed language, to ecological psychology, and to languaging as inter-individual affective dynamics grounded in the subjective lives of selves. In taking this approach, the book considers the coordination of selves in social encounters, the emergent forms of self-reflexivity that characterise these encounters, and the implications for how we think of and live our human sociality, not as something that is mediated by over-arching codes and systems, but as emerging from the endogenous subjectivities of selves when they seek to coordinate with other selves and with the situations, artefacts, social institutions, and technologies that populate the extended human ecology. The two volumes aim to bring our understanding of human languaging closer to human embodiment, experience, and feeling while also showing how languaging enables humans to transcend local circumstances and thus to dialogue with cultural tradition. Volume 1 focuses on the shorter timescales of bodily dynamics in languaging activity. Volume II integrates the shorter timescales of body dynamics to the longer cultural-historical timescales of the linguistic and cultural norms and patterns to which bodily dynamics are integrated.

warning!!! This is a dark adult novel with explicit sex and upsetting scenes. 18+ only please. Empathy is a standalone novel. Blake: I am a brother I am a police detective I am a contract killer I don't want to love I don't want to feel I don't want ... EMPATHY. They say some people are born with decreased activity in the front central lobe causing them a deficiency in empathy. Maybe that's true about me but whether I was born this way or created in a moment of evil, empathy was something I didn't possess until her green eyes met mine in the mirror and I couldn't take her life. I didn't want to feel, didn't want this woman in my life complicating how I lived but she was there at every turn. Sent to haunt me for my sins. Her light so bright she provoked a shadow from everyone she touched. When a job turns bad quickly altering my life forever I'm forced to feel. When nothing is making sense I'm forced to face truths I never would recover from. When life drowns you in its cruelty you don't know which way the current will drag you or who you'll become once you re-surface. Melody: I was a daughter I was a student I was a victim Did I have his love? Did I make him feel? Did I have his empathy? When the actions of a soulless killer forces sorrow into my veins I never dreamed the man healing my wounds would be the one to leave the worst scar. His love would scar my soul. Scars are permanent; I will never feel the relief from them. Will I learn to live with them, remember why I have them and learn never to let him close enough to inflict more? Will I eventually cover them... like tattoos coating them with new memories, new love and new starts? I didn't know these answers because the pain was too suffocating, the only thing I knew was they will always be under the surface lingering. He had scars too, from his sins. There is nothing that can cover them, they were too deep, too ugly, too dark and they marked us both forever

The Cultural Power of Personal Objects seeks to understand the value and efficacy of objects, places, and times that take on cultural power and reverence to such a degree that they are treated (whether metaphorically or actually) as "persons," or as objects with "personality"—they are living objects. Featuring both historical and theoretical sections, the volume details examples of this practice, including the wampum of certain Native American tribes, the tsukumogami of Japan, the sacred keris knives of Java, the personality of seagoing ships, the ritual objects of Hinduism and Ancient Egypt, and more. The theoretical contributions aim to provide context for the existence and experience of personal objects, drawing from a variety of disciplines. Offering a variety of new philosophical perspectives on the theme, while grounding the discussion in a historical context, The Cultural Power of Personal Objects broadens and reinvigorates our understanding of cultural meaning and experience.