By L. Agosta
A rumor of empathy in vicarious receptivity, realizing, interpretation, narrative, and empathic intersubjectivity turns into the scandal of empathy in Lipps and Strachey. but whilst all of the philosophical arguments and different types are entire and all of the hermeneutic circles spun out, we're conveniently within the presence of one other man or woman.
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Extra resources for A Rumor of Empathy: Rewriting Empathy in the Context of Philosophy
We justly, therefore, transfer them to the opposite column, and place them in the catalogue of vices. (1751: 91) Except for Hume’s elegant and powerful language reminiscent of the best mid-18th century high English, this passage might have been translated from Friedrich Nietzsche in his angry denunciation of ascetic, priestly ideals of aggression turned inward. , being productive), reinforcing integrity, and brightening one’s mood (temper). Hume’s own most possibility of a healthy exhibitionism and grandiosity is expressed by his assertion that the desire for fame is a positive quality, self-description as a preemptive self-defense: A desire of fame, reputation, or a character with others, is so far from being blameable, that it seems inseparable from virtue, genius, capacity, and a generous or noble disposition.
Let us look at two possible ways of resolving the tension between the general observer and sympathy as the basis for moral approbation and disapproval. The first approach to reconciling the tension between a sympathetic observer (approving or disapproving of the moral qualities of an individual in action) and a general spectator doing the same is not a rule, but the ability to take the point of view of another individual—to transpose oneself from a first-person to a second-person perspective. This is fundamental to both sympathy and the general spectator.
Bringing the concept of the other and the self as an other to the communicability of feelings opens the way to a Kantian reconstruction of empathy that puts Romanticism, projection, and subjectivity in their proper place, leaving a logical space for a possible intermediate experience and position held by both oneself and the other. Such an intermediate position discloses vicarious experiences, which, in turn, inform and enables empathy in the full sense it deserves. The Romantic idea of empathy is not to be found in Kant, even in the form of a reconstruction.