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1

Martin, Martha. Live it: Empathy. Crabtree Pub. Co., 2010.

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2

Martin, Martha. Live it. Crabtree Pub. Co., 2010.

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Live it. Crabtree Pub. Co., 2010.

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4

Le passioni allo specchio: "Mitleid" e sistema degli affetti nel teatro di Lessing. Istituto italiano di studi germanici, 2005.

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Hyde, Natalie. Live it. Crabtree Pub. Co., 2010.

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Live it. Crabtree Pub. Co., 2010.

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7

Hyde, Natalie. Live it. Crabtree Pub. Co., 2010.

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8

author, McDowell Emily, and Cui Hongli translator, eds. Qia dao hao chu de an wei: Zhe yang shuo, bang zhu qin you mian dui cuo zhe, shang tong yu di chao = There is no good card for this : what to say and do when life is scary, awful, and unfair to people you love. Jiu jing chu ban she gu fen you xian gong si, 2017.

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9

Empathy: A social psychological approach. Westview Press, 1996.

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10

Davis, Mark H. Empathy: A social psychological approach. Brown & Benchmark Publishers, 1994.

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11

Richo, David, 1940- writer of foreword, ed. What really helps: Using mindfulness and compassionate presence to help, support, and encourage others. Shambhala, 2011.

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12

Empathie, Mitleid, Sympathie: Rezeptionslenkende Strukturen mittelalterlicher Texte in Bearbeitungen des Willehalm-Stoffs. Walter de Gruyter, 2008.

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13

Empathie, Sympathie und Narration: Strategien der Rezeptionslenkung in Prosa, Drama und Film. Universitätsverlag Winter, 2014.

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14

Wisdom and compassion in psychotherapy: Deepening mindfulness in clinical practice. Guilford Press, 2012.

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15

Svensson, Kerstin. Socialt arbete med brottsoffer: Sympati, empati och organisering. Carlssons, 2006.

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16

Piirimäe, Eva, Liina Lukas, and Johannes Schmidt, eds. Herder on Empathy and Sympathy. BRILL, 2020. http://dx.doi.org/10.1163/9789004426870.

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17

Hill, Rev Derrick Allen. Holy Spirit Compassion verse Sympathy and Empathy. CreateSpace Independent Publishing Platform, 2013.

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18

Ferrie, Joanna, and Kim Hansen. Disabled People in Inverclyde - Empathy Not Sympathy. Inverclyde Council on Disability Ltd, 2006.

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19

Silk, Joan B. Empathy, sympathy, and prosocial preferences in primates. Oxford University Press, 2007. http://dx.doi.org/10.1093/oxfordhb/9780198568308.013.0010.

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20

Roughley, Neil, and Thomas Schramme. Forms of Fellow Feeling: Empathy, Sympathy, Concern and Moral Agency. University of Cambridge ESOL Examinations, 2020.

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21

Forms of Fellow Feeling: Empathy, Sympathy, Concern and Moral Agency. Cambridge University Press, 2018.

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22

Bakewell, Sarah. Montaigne on Empathy. Edited by Philippe Desan. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780190215330.013.35.

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Montaigne’s essay “Of cruelty” explores a phenomenon we would now call empathy, or the ability to “feel into” or share another’s sufferings or pleasures: an experience Montaigne tells us he frequently has himself, even with nonhuman animals. He raises the question of how sympathetic tendencies of this kind can be considered morally virtuous when they spring from natural inclination rather than reason. His treatment of the topic anticipates eighteenth-century texts on sympathy by David Hume and Adam Smith, as well as modern research in psychology and neuroscience. This article examines these connections, and also sets Montaigne’s remarks on empathy into the context of other aspects of his work, suggesting that his approach may offer a foundation for a more subtle understanding of empathy’s role in ethical behavior.
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23

Grace, Mathew, and Tata Institute of Social Sciences. Dept. of Medical and Psychiatric Social Work., eds. A Journey from sympathy to empathy: Baba Amte and his work. Dept. of Medical and Psychiatric Social Work, Tata Institute of Social Sciences, 1990.

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24

Eisenberg, Nancy, Tracy L. Spinrad, and Amanda S. Morris. Prosocial Development. Edited by Philip David Zelazo. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199958474.013.0013.

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In this chapter, we distinguish between different forms of empathy-related responding (i.e., empathy, sympathy, personal distress) and prosocial behavior. The capacity for empathy and sympathy emerges in the early years of life and generally increases with age across childhood. Individual differences in sympathy and prosocial behavior covary, and both tend to be fairly stable across time. Prosocial tendencies are related to prosocial moral reasoning, social competence, self-regulation, and low aggression/externalizing problems. Although individual differences in prosocial and empathic/sympathetic responding are partly due to heredity, environmental factors are also associated with such differences. Authoritative, supportive parenting involving modeling, reasoning, and practices that help children to understand others’ internal states has been associated with higher levels of prosocial behavior. Moreover, securely attached children tend to be prosocial. In addition, peers and siblings can encourage, reinforce, and model prosocial behavior. School interventions, as well as experience with volunteering, appear to affect the degree to which children are sympathetic and engage in prosocial behavior.
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25

Davis and Mark H. Davis. Empathy (Social Psychology Series). Westview Press, 1995.

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26

Spinrad, Tracy L., and Nancy Eisenberg. Compassion in Children. Edited by Emma M. Seppälä, Emiliana Simon-Thomas, Stephanie L. Brown, Monica C. Worline, C. Daryl Cameron, and James R. Doty. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190464684.013.5.

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Developmental psychologists have been increasingly interested in studying children’s “prosocial behavior,” defined as voluntary acts to benefit another. We begin this chapter by differentiating between empathy, sympathy, and personal distress reactions, arguing that compassion overlaps considerably with the construct of sympathy. Next, we focus on the normative development of children’s prosocial behavior and children’s empathy-related responses. Our empirical work also is reviewed, highlighting the differential associations of empathy, sympathy, and personal distress with children’s prosocial behavior. In addition, we discuss our work examining both dispositional and socialization factors that predict individual differences in children’s concern for others. We conclude by urging researchers to consider nuances in compassionate behaviors, such as studying the recipients of prosocial actions and different types of prosocial behaviors.
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27

L, Sapp Gary, ed. Compassionate ministry. Religious Education Press, 1993.

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28

Davis, Kimberly Chabot. Oprah, Book Clubs, and the Promise and Limitations of Empathy. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038433.003.0003.

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This chapter draws distinctions among the reading strategies of white readers in order to shed light on the failures and the political promise of cross-racial empathy. It focuses largely on middle-class white women as they encounter black-authored fiction within book-club settings. In contrast to much of the scholarship on cross-racial sympathy that replicates a monolithic view of whiteness, the chapter emphasizes how multiple identities of gender, class, age, ethnicity, education, and political affiliation work to complicate “white” modes of reading. Given the larger argument that empathy is a key ingredient in the development of anti-racist white identities, this chapter is structured to distinguish among different deployments of empathy and their political consequences.
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29

Davis, Kimberly Chabot. Cross-Racial Empathy: Viewing the White Self through Black Eyes. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038433.003.0001.

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This introductory chapter focuses on the progressive potential of empathetic feeling to redress a scholarly bias against compassion, empathy, and sympathy, particularly in American studies. Rather than viewing empathy as a “passive ideal” and an impediment to political change, the chapter argues that it is an active cognitive process that can play an important role in changing attitudes and self-perception or even catalyzing action. Tying in with this volume's overall response to critics who believe that the forces of commodification render cultural consumption a tainted vehicle for cross-racial understanding, the chapter argues against a too-hasty dismissal of white consumption of black cultural texts as a potential conduit for social change. In addition, the chapter also discusses multiplex subjectivity and the insider–outsider debate as part of the book's broader ethnographic study.
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30

Davis, Mark H. Empathy: A Social Psychological Approach (Social Psychology). Brown & Benchmark Pub, 1994.

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31

Meiners, Cheri J. Understand and Care (Learning to Get Along, Book 3). Free Spirit Publishing, 2003.

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32

Empathy: A Social Psychological Approach (Social Psychology Series). Westview Pr (Short Disc), 1996.

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33

Siegel, Ronald D., Bstan-ʼdzin-rgya-mtsho, and Christopher Germer. Wisdom and Compassion in Psychotherapy: Deepening Mindfulness in Clinical Practice. Guilford Publications, 2014.

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34

Jay, Gregory S. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190687229.003.0001.

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The introduction argues that a tradition of liberal white race fiction has been a key component of American literary history. It surveys scholarship defining “racial liberalism” and “racial capitalism” and considers their application to literary analysis and concludes with summaries of the book’s chapters. Summarizing the common features of these novels, the introduction explains how they used a variety of literary devices, struggled to criticize racism, called for social and political change, and promoted liberal philosophies of freedom and equality. Empathy, sympathy, and an appeal to the emotions of readers are essential features of each book, moreover, for liberal race fiction imagines that changing how we feel about racial injustice will motivate us to do something about it.
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35

Treating Compassion Fatigue (Brunner/Mazel Psychosocial Stress Series). Routledge, 2002.

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36

Abrahams, Sharon, and Christopher Crockford. Cognitive and behavioural dysfunction in ALS and its assessment. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780198757726.003.0008.

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Cognitive and behavioural dysfunction in amyotrophic lateral sclerosis (ALS) occurs in up to half of patients with a spectrum from ALS with no cognitive or behavioural impairment to ALS with frontotemporal dementia (FTD). ~ 15% have a full blown ALS-FTD syndrome, while ~ 35% show milder and specific deficits on verbal fluency, executive and language functions and social cognition. Patients may show a behavioural syndrome that ranges from mild specific difficulties to changes that fulfil diagnostic criteria for behavioural variant-FTD. Apathy is the most prevalent symptom, but disinhibition, perseveration, loss of sympathy/empathy, and change in eating behaviour are also described. The importance of assessment is increasingly recognized. A distinction is made between brief assessment tools useful within ALS clinics and more extensive neuropsychological assessment by a qualified clinical neuropsychologist. Newly developed assessments specifically designed for ALS are available and will make valuable contribution to clinical care.
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37

author, McDowell Emily, ed. There is no good card for this: What to say and do when life is scary, awful, and unfair to people you love. HarperOne, 2017.

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38

Crowe, Kelsey, and Emily McDowell. There Is No Good Card for This: What to Say and Do When Life Is Scary, Awful, and Unfair to People You Love. HarperCollins Publishers and Blackstone Audio, 2017.

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39

Persson, Ingmar. Morality from Compassion. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192845535.001.0001.

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According to Arthur Schopenhauer, compassion is the basis of morality. He sees concern for justice as a negative form of compassion, directed at not harming anyone, as opposed to the more far-reaching, positive form of benefiting. He thinks a higher degree of compassion involves realizing that the spatio-temporal separation of individuals is illusory and that in reality they are all identical. Such compassion is impartial and all-encompassing. Compassion is suited to be the centre of morality because its object are negative feelings, and only these are real. Contrary to these Schopenhauerian claims, it is here argued that compassion must be supplemented with attitudes like sympathy and benevolence because positive feelings exist alongside negative feelings; that a concern for justice, though morally essential, is independent of these attitudes which are based on empathy; that these attitudes involve not identifying oneself with others, but taking personal identity as insignificant in empathically imagining how others feel. Schopenhauer is, however, right that, though these attitudes are spontaneously partial, this can be corrected. His morality is also interesting in raising the question rarely discussed in philosophical ethics of how moral virtue relates to ascetic self-renunciation. Both of these ideals are highly demanding, but the book ends by arguing that this is no objection to their validity.
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40

Carruthers, Peter. Human and Animal Minds. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198843702.001.0001.

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The book offers solutions to two related puzzles. One is about the place of phenomenal—or felt—consciousness in the natural order. Consciousness is shown to comprise fine-grained nonconceptual contents that are “globally broadcast” to a wide range of cognitive systems for reasoning, decision making, and verbal report. Moreover, the so-called “hard” problem of consciousness results merely from the distinctive first-person concepts we can use when thinking about such contents. No special non-physical properties—no qualia—need to be introduced. The second puzzle concerns the distribution of phenomenal consciousness across the animal kingdom. Here the book shows that there is, in fact, no fact of the matter. This is because thinking about phenomenal consciousness in other creatures requires us to project our first-person concepts into the mind of another; but such projections fail to result in determinate truth-conditions when the mind of the other is significantly unlike our own. This upshot, however, doesn’t matter. It doesn’t matter for science, because no additional property enters the world as one transitions from creatures that are definitely incapable of phenomenal consciousness to those that definitely are (namely, ourselves). And on many views it doesn’t matter for ethics, either, since concern for animals can be grounded in sympathy, which requires only third-person understanding of the desires and emotions of the animal in question, rather than in first-person empathy
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41

Vecchione, Elizabeth Mary. NURSES' INFERENCE OF SUFFERING, THEIR REPORTED LEVEL OF SELF-ACTUALIZATION, AND THEIR ROLE CONFLICT (PERSONALITY, SYMPATHIC UNDERSTANDING, ENVIRONMENT, RESPONSES, EMPATHY). 1985.

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42

Bonini Baraldi, Filippo. Roma Music and Emotion. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190096786.001.0001.

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By combining long-term field research with hypotheses from the cognitive sciences, this book proposes a groundbreaking anthropological theory on the emotional power of music. It hig hlights a human tendency to engage in empathic relations through and with the musical artifacts, veritable “sonic agents” for which we can feel pity, compassion, or sympathy. The theory originates from a detailed ethnography of the musical life of a small Roma community of Transylvania (Romania), where Filippo Bonini Baraldi lived several years, seeking an answer to intriguing questions such as: Why do the Roma cry while playing music? What lies behind their ability to move their customers? What happens when instrumental music and wailing voices come together at funerals? Through the analysis of numerous weddings, funeral wakes, community celebrations, and intimate family gatherings, the author shows that music and weeping go hand in hand, revealing fundamental tensions between unity and division, life and death, the self and others—tensions that the Roma enhance, overemphasize, and perceive as central to their identity. In addition to improving our understanding of a community still shrouded in stereotypes, this book is an important contribution for research on musical emotion, which thus far has focused almost exclusively on western classical music.
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