Empathy presentation. Presentation - Class hour "Empathy

Empathy (from the Greek empatheia - empathy) - comprehension of the emotional state, penetration-feeling into the experiences of another person.
The term "empathy" was introduced by E. Titchener, who generalized the ideas about sympathy that developed in the philosophical tradition with the empathy theories of E. Clifford and T. Lipps. There are emotional empathy based on the mechanisms of projection and imitation of the motor and affective reactions of another person; cognitive empathy, based on intellectual processes (comparison, analogy, etc.), and predicative empathy, manifested as a person's ability to predict the affective reactions (see Affect) of another in specific situations. As special forms of empathy, empathy is distinguished - the experience by the subject of the same emotional states that another person experiences through identification with him, and sympathy - the experience of one's own emotional states about the feelings of another.
An important characteristic of the processes of empathy, which distinguishes it from other types of understanding (identification, acceptance of roles, decentration, etc.), is the weak development of the reflective side (see Reflection), isolation within the framework of direct emotional experience.
It has been established that the empathic ability of individuals increases, as a rule, with the growth of life experience; empathy is easier to implement in case of similarity of behavioral and emotional reactions of the subjects.

More details about the emergence of the concept and what meaning they put into it are written in Penetrating Empathy. Very important:
At the same time, it is very important to emphasize the essential feature of empathy (noted, by the way, by Freud). To have empathy means to perceive the subjective world of another person as if the perceiver were that other person. This means feeling the pain or pleasure of another as he himself feels it, and treating, as he does, the causes that gave rise to them, but at the same time not for a minute forget that “as if”.
If the last condition is lost, then given state becomes a state of identification - quite unsafe, by the way. Indicative in this regard is the experience of Rogers himself, who in the early 1950s became so “feeling” into the inner world of one of his clients, who suffered from a severe disorder, that he himself had to resort to the help of a psychotherapist. Only a three-month vacation and a course of psychotherapy with one of his colleagues allowed him to recover and realize the need to observe certain limits of empathy.
This moment seems to be especially important in connection with the absolutization of the role of empathy, which is clearly taking place in recent times.
To be able to "put yourself in the place of another" you need to have a good idea of ​​this other, to have his model in your head. Only in this way can one not fall into the illusion, transferring one's own stereotypical ideas to another.

In Empathy, empathy:
If empathy is a word familiar enough to the modern reader, then the term empathy - the ability to see the world through the eyes of another - is just beginning to appear on the pages of works on philosophy and psychology. In his article Empathy, Humanity and Animal Welfare, Dr. Michael W. Fox provides an analysis of the concepts of empathy, empathy and empathy.
Compassion and empathy are different things. Empathy with someone of his emotions, especially grief, suffering, includes compassion, pity. Empathy is a word that comes from a Greek term meaning tenderness and a later German word meaning feelings for something. Empathy implies the ability to understand and mentally penetrate another being.
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Sympathy for an animal as a purely subjective feeling, unsupported by an objective understanding of the animal's behavior and needs, can lead to erroneous conclusions about what the animal is feeling. Empathy also includes understanding the nature of the animal, and sympathy for him.
Lack of empathy dehumanizes a person, turning the world into separate objects that have no connection with us. When we understand the rational and emotional aspects of the behavior of living beings and have an emotional feeling for them, mature, rational and responsible empathic love for other beings becomes possible, understanding them.

Thus, understanding the other is impossible without a certain knowledge of his habits. This understanding is expressed in empathy, and if such an understanding is sufficiently complete (at the level of compatibility with its values), then the proverb “to understand is to forgive” becomes true, i.e. justify, accept as it is. Observing another, we build a model of his behavior in ourselves, which we can then try on in the same way as we try on models of ourselves for different situations, making assumptions and predictions.

Let's refrain from trying to give a strict definition of empathy, which implies a complete understanding of its essence, although such a definition is still missing precisely because of incomplete understanding. Perhaps such a definition will not turn out to be necessary :) This happens when previously outwardly distinguished phenomena of the psyche turn out to be only particular manifestations of more general mechanisms. This is true of "neuroses" who do not want to fit into any ever-changing psychiatric classifications (and which are dependent states), this has been the case with attempts to define "intelligence", which turns out to be a manifestation of life experience (see Intelligence), this is the case with " emotions", with "unconscious" and many other psychological terms describing the visible manifestations of mental mechanisms.

Unlike telepathy, empathy is a really registered phenomenon of the psyche. Like many other mental phenomena identified by psychologists as some independent entities, it is in fact an integral property of the organization of the adaptive memory of the brain (i.e. memory that constantly adapts to being in accordance with the perceived properties of the surrounding reality) and it will soon become clear why.
And, judging by the generally accepted definition, empathy is not quite what they used to call it in everyday use, simplifying it to some kind of emotional version of telepathy, and thereby giving it the non-existent property of receiving and transmitting an emotional mood at a distance.
In fact, all the phenomena of empathy involve the direct transmission of some preliminary information, often unconscious signs, on the basis of which the possibility of empathy arises. Hearing suddenly on the phone a familiar change in the timbre of the voice, foreshadowing excitement, we vividly imagine this excitement. But even just thinking that at the moment a familiar person is facing something that is not indifferent to him, there is an empathy for his feelings when we put ourselves in his place. But in fact, it may turn out that we are not accurate in estimating time, and at this moment this person does not yet feel at all what we know from experience - he would undoubtedly feel it at a critical moment.
We cannot say the same about a stranger. We can only assume something by generalizing the reactions of those we know and extending this assumption to the unfamiliar. Although personal confidence in the correctness of the assumption can be anything big. In general, personal confidence in anything is so whimsical that it sometimes turns out to be stronger than common sense :)
The young child does not have the experience of observing many reactions and is incapable of empathy even based on assumption. He still does not know well what the pain inflicted on others is, and he can torment a cat or a peer, not at all empathizing with the suffering inflicted.
It is not difficult to imagine that the better we know another (not even necessarily a person), the better we can imagine his condition depending on what he is facing or directly respond to the signs of this condition, which this other conveys with many elusive details of his appearance and reactions. We have already learned to relate the big picture, composed by these elusive and unconscious details, to the emotional state of the other. And the better we know this, the more confidently we recognize in each case. And this applies not only to emotional, but also to any other manifestations of the psyche of another, even his thoughts, formalized verbally and once expressed clearly before.

The role of empathy in the upbringing and development of the personality of the child in the family:
The development of empathy, the assimilation of moral norms is based on the emerging focus of the child on others, due to the peculiarities of children's communication with adults and, above all, with their parents.
In the field of developmental psychology, A. Beck and V. Stern initiated the study of empathy and its manifestations in children. The problem of empathy is considered in connection with the formation of the child's personality, the development of forms of behavior, and social adaptation.

In the future, A. Vallon (1967) was attracted by this problem in the aspect of the development of the emotional sphere of the child, and he outlines the evolution of the child's emotional responsiveness to the feelings of adults and children. Wallon notes that the child in the first stages of life is connected with the world through the affective sphere, and his emotional contacts are established by the type of emotional infection.

According to A. Vallon, in the second year of life, the child enters into a "situation of sympathy." At this stage, the child is, as it were, merged with a specific situation of communication and with a partner whose experiences he shares. The "situation of sympathy" prepares him for the "situation of altruism." At the stage of altruism (4-5 years), the child learns to correlate himself and the other, to be aware of the experiences of other people, to foresee the consequences of his behavior.

Thus, as the child develops mentally, he passes from the lower forms of emotional response to the higher moral forms of responsiveness.
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Sympathy in children, especially adolescents, is accompanied by an act of altruism. The one who is most sensitive to the emotional state of another is willing to help and is the least prone to aggression. Sympathy and altruistic behavior are characteristic of children whose parents explained moral standards to them, and did not instill them with strict measures.

The development of empathy is the process of forming involuntarily acting moral motives, motivations in favor of another. With the help of empathy, the child is introduced to the world of experiences of other people, an idea of ​​the value of another is formed, the need for the well-being of other people develops and consolidates. As the mental development of the child and the structuring of his personality, empathy becomes a source of moral development.
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Violation of emotional contact with parents, lack of emotional acceptance and empathic understanding seriously injures the child's psyche, has a negative impact on the development of children, the formation of the child's personality ... Empathy arises and is formed in interaction, in communication.

Features of empathy in high school students:

... in studies conducted in adolescence, gender differences in attitudes towards various objects of empathy are beginning to be detected for the first time. Teenage girls generally show a greater degree of empathy for animals than boys. This fact can be considered the result of earlier assimilation of moral norms by girls, as well as a greater orientation of girls to communication, their desire to be recognized in interpersonal relationships, while boys are more subject-oriented.
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The ability to empathize is the basis for friendships, which occupy a huge place in interpersonal communication teenager. Empathy, in turn, is based, as G. Kraig writes, on social inference, “because if you don’t know what the other person feels, you won’t be able to sympathize with him.”
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Empathy as a mental personality formation, having reached its expression during puberty, is further a stimulator of prosocial behavior and altruism. A number of foreign studies related to adolescence and youthful ages describe the effect of transferring empathic experiences of adolescence to adolescence and adulthood while maintaining an emotional sign. “If, as a child and a teenager, a person had an empathic mutual understanding with his parents, then in adulthood, an empathic response to the environment does not cause negative experiences, and vice versa: some people throughout their lives transfer hatred of their parents to other people” . The effect of the transfer of empathic experiences is also expressed in the fact that, once manifested in relation to an object, empathy can spread to other objects to which the person was previously indifferent.
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A significant correlation was found in indicators of empathy for the heroes of fiction…

Empathy can manifest itself in relation not only to real-life, but also fictional characters, which undoubtedly excludes the immediacy of the transfer of the "empathic signal", but speaks of the ability to consciously or unconsciously put oneself in the place of someone about whom there is a certain idea. When we read about a character's experiences, we are only as capable of empathizing with him as we already understand him, or we think we understand: that he fits some well-known stereotype. By individual signs in the course of the narrative, we judge experiences, according to our model. And this can significantly, to the contrary, diverge from the assessment of the same other people, which additionally indicates that there is no external source of such information.

The ability to recognize a mental state by a combination of signs is extremely valued in psychological and psychiatric practice and is being developed personal experience communication with patients. Much has been written about this kind of professional empathy in professional articles.
So, in the article The Nature of Empathy and Its Role in Psychotherapy:

In the client-centered therapy of Carl Rogers and the psychoanalytic self-psychology of Heinz Kohut, empathy plays a key role. Rogers considered empathy to be the fundamental attitude of the therapist in the therapeutic relationship and the key to changing the personality of the client. Kohut defended the position that the main tool in psychoanalytic research is the analyst's empathy. In addition, Kohut placed the empathic responsiveness of the child's environment at the center of his theory of narcissistic self development. Through their influence, empathy has been recognized by most therapeutic schools as a foundational therapist skill necessary for creating a therapeutic climate.
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Empathy is a complex phenomenon that is difficult to define. In this regard, it makes sense to start with a definition that is shared by most authors. The starting point, in our opinion, can serve as Mead's statement (Mead, 1934) that empathy involves the ability to take the position of another. In other words, empathy involves accepting the role of the other and understanding the feelings, thoughts, and attitudes of the other person.
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However, empathy is not just an identification with the experience of another individual. Consider a simple example: a patient starts crying. What the therapist directly observes are tears and stale breath, indicating a lump in the throat. The therapist compares these signals with their own similar experiences. Thus, the therapist arrives at a hypothesis about the emotional state of the patient. Together with the patient, the therapist experiences some pain and sadness, but this does not mean that he is in merger with him. The therapist experiences these feelings only temporarily. At the same time, he is aware that these experiences are related to the patient, which allows him to maintain some distance from them. In other words, the therapist not only finds experiences in himself that seem similar to what he observes in the patient, but also makes allowances for the divergence of experience.

To complete the picture, in terms of the conceptual definition of the phenomenon of empathy, it is worth familiarizing yourself with how this phenomenon was represented and what various speculative researchers endowed it with. So, in Empathy as a subject of research in modern Western philosophy:
In the last two decades of the twentieth century, the phenomenon of empathy, traditionally understood as the ability of a person to imagine himself to others and bodily-sensually experience his perceived/remembered/imaginary forms and supposed states, has increasingly become the object of attention of philosophers (E.Ya. Basin, E.V. Borisov, A. J. Vetlisen, H. G. Kögler, O. Yu. Kubanova, R. A. McCrill, H. Peter Steves, M. Sawicki, D. V. Smith, V. P. Filatov, Y. M. . Shilkov).
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According to Husserl, empathy reveals the essence of social cognition and therefore it can be attributed not so much to the sphere of the ontology of the Other (transcendental and intertemporal prerequisites of empathy are considered there), but to the sphere of the epistemology of the Other (there is considered an immanent-transcendental, positional-quasi-positional cognitive structure of empathy). ). Empathy includes both the pre-reflexive knowledge that the Other is, and the pre-reflexive and conscious assumption of what the Other is. In the phenomenology of E. Husserl and E. Stein, empathy is endowed with a rather high epistemological status.
The modern American philosopher D. Smith even more emphasizes the epistemological component of empathy, when, along with empathic identification and empathic perception, he emphasizes “empathic judgment” when getting to know the Other. Such a judgment presupposes getting used not only to feelings, but also to thoughts, especially the perception of the Other. I conclude not that the Other is, not exactly what he is, but what he experiences. "I can empathically judge what the Other is experiencing only if I have the ability to reproductively imagine that I am experiencing instead of the Other."
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G.-G. Gadamer, analyzing the role of pre-understanding and tradition as universal conditions for the possibility of interpreting texts, therefore endowed empathy with a low methodological status of hermeneutics, because he considered it the ability of a sensory-intuitive fusion of the understander with the understood, such a psychological merger in which it is impossible to distinguish the meaning inherent in the understood. He believed that with the help of empathy it is impossible to objectively and reliably reconstruct the meaning inherent in the text, since in order to understand the text, it is necessary first of all to know the language in which it is presented, the linguistic tradition of the historical past when it was created. Intuitive understanding does not give such knowledge. Only if there is a real or imaginary dialogue between the understander and the understood on the basis of a common linguistic tradition, one can, according to Gadamer, speak of encouraging prospects for interpretation.

Comparing ideas about the mental phenomenon of "empathy", we can distinguish its main features: it is not given from birth, but is acquired with the experience of knowing the object of empathy, as a property to imagine oneself in the place of another, not necessarily living (it can be a fictional character, even a fabulously imaginary ) or currently living, and not even necessarily a person. And this ability gives as accurate results (in the case of fictional characters - adequacy with the ideas of the author), as well as the properties, reactions of the other are familiar.
But all of the above applies not only to what the word “empathy” is usually applied to. In the same way as models of behavior of living beings are built and developed, in general, all objects of the perceived (an object is an abstraction that does not exist in reality, something that stands out in perception as a certain set of properties manifested holistically by one “object”, represented “indivisibly”).
I beg your pardon for the fact that the further text will require considerable effort in its understanding for those who do not sufficiently understand the mechanisms of the brain. However, it carries the most direct and rigorous meaning, which becomes available upon careful reading or after familiarization with the popular presentation of the ideas of systemic neurophysiology. But the meaning of what has been said is not lost, regardless of the understanding of the implementation of specific mechanisms in the case of a careful reading.
Everything that is perceived from the outside and is not indifferent to the personality (has a non-zero product of novelty and significance) is remembered as a set of more elementary properties interconnected (by a common ensemble of excitation), and subsequently recognized by these properties.
This is how recognition is organized from the most elementary visual images (circles, squares, stripes, dots), in the “visual analyzer” of the brain, to objects that have signs from various sensory systems (visual, auditory, tactile, gustatory, olfactory), the recognition functions of which are implemented on the same principle: as adaptive detectors of a set of perceived features (see illustration of brain memory organization). In this there is no fundamental (and in general for our perception) difference between any objects of perception, from simple to the most complex.
Common to all objects is that its recognition occurs depending on more general conditions perceptions (i.e., signs of conditions also supplement the totality of all signs that give confidence in recognition), the most general of which is the emotional state, and more clarifying: the place of action, the time of action, the current needs of the body, the presence of other objects, somehow connected in a possible way impact. In each of these conditions, an object is recognized in an inseparable connection with the meaning, its meaning for us in all known variants of influence and the results of this influence, an idea of ​​which is given by the life experience of previous contacts with the object. With each new contact, it more and more specifies the set of possible conditions in which the object manifests a new property for us, causing our attitude towards this: positive or negative, which determines in the future whether we will avoid contact in these conditions or strive for it.
Topologically, in the neural network of the brain, such feature detectors are represented by columns of neurons - specialized detectors in all areas of the brain, and are the most general and universal principle of its organization: from analysis for elementary signs of perception - through the synthesis of increasingly complex detectors of objects of perception - to specific programs of action. - effector detectors. This is a well-studied and detailed structural organization of a neural network. Described both morphologically and modelically at the level of perceptron circuitry and their mathematical formalization (see a selection of factual materials from the Study of Psychic Phenomena).
In all cases of development of ideas about an object, we try on its impact on us, depending on personal system relationships - significance, which prompts whether it is good for us or bad.
The object "I", as a distinguished set of features of oneself among the surrounding, in this respect is no different from the models of any other objects, and as many distinguishable models of the Self are formed as significantly distinguishable conditions were present in personal life experience. This is especially true of the most general, emotional states. In each of these states, the object I can exhibit properties that are sometimes opposite to properties in other conditions. Thus, the model of behavior in a state of narcotic trance ( alcohol intoxication or others) this is a personality that differs sharply in properties, having its own moral and ethical ideas. In cases of prolonged drug trance experience, such a personality may be more detailed than all others.
The focus of attention (the point of awareness) limits the channels of perception in such a way that the most important information (importance corresponds to the product of the response of the detectors of the new to the response of the system of significance) is connected in the general ensemble of excitation with the model of the object I, which is active (represented by the excitation in the neural network of the detectors of the recognized signs) under these conditions. The model I receives channels of perception, channels of possible actions (which are determined by previous experience) are slightly opened for it (not fully activated). Each of these channels is colored by the attitude to the result obtained (associated with the activity of the significance system), which makes it possible at the moment when it becomes necessary to act (there is a starting stimulus in perception), to choose the most preferable option from all.
But in exactly the same way, the focus of attention can organize channels of perception - response for any other model of objects, not even one of the models of one's own personality. This trick is done by hypnotists, forcing a person to feel like a different person, to incarnate into him. This is also the case in some mental disorders, when the current models of the self become so connected with negative experiences that it becomes impossible to activate them with attention. And then the model of the Self in childhood turns out to be the one that has not yet been blocked. A person begins to fully and quite naturally realize himself in another model of the object. He can even be made to incarnate into a great artist or scientist, and he will fulfill this role to the extent that he has the prevailing ideas about this.
In narcotic trances, a person can incarnate not even into a living being, but into a stone, into a flame, into a demon, into God, into anything that exists or is fictional, which has a representation in the form of an object model.
Normally, remaining oneself, in the same way as the channels of possible options for action are slightly opened, the activity of other objects of perception can be associated with the current object of the Self, on which there is a focus of attention, making it possible to comprehend (evaluate the significance) of them in the context of existing conditions. We get the opportunity to represent the reactions of another object to the extent that we know it well and have already encountered similar reactions. And if not, then we can only assume how possible (not contradictory with its properties) for him are those reactions that are generally inherent in these conditions. And the degree of sympathy can be from the slightest stimulation of the object's behavior options to the complete identification of oneself with it (full transfer of the focus of attention to it).
Certain manifestations of such sympathy are called empathy :) But in fact, this is a much more general phenomenon than what we have agreed to call empathy. It is clear that one can sympathize in this way not only with models of other objects, but also with one’s own models in other conditions, pitying oneself, worrying about what happened or what is to come, putting oneself in a different situation and trying to understand how we will feel in it. You can empathize, even in some possible sense putting yourself on the side of the empathized, with a fictional character or a flower thrown by the road, in general with anything from the simplest objects of perception to the most complex - empathize with a people or culture, an idea or an object of artistic creativity.
I think that now it is clear why at the beginning of this article no attempt was made to give a strict definition of empathy implemented in the memory organization of the brain. After that, it becomes clear what are the properties and possible applications of this phenomenon in general - it makes perfect sense. And, in particular, to avoid the illusions of understanding that are so characteristic of this abstraction. Especially in the well-established ideas that it is worth mentally putting yourself in the place of any other and it will become possible to reliably imagine what exactly he feels and how he can act. For the latter, you need to have a very large experience of very close relationships, but in many ways it does not guarantee the desired complete understanding ... because people are constantly changing with each contact with reality :) This generally provides them with the ability to understand and be in accordance with the changing reality, without becoming more by methods of speciation adapted by monsters, but purely mentally, throughout their own lives.

And at the end - a living example ...
Here is what one girl said about how the conditions arose for her to start developing her empathy. Moreover, she immediately did not pay attention to these conditions and the development process seemed to go on by itself:

As a child - even before school ... or at the very early school ... I really liked to command the girls ... and somehow they all left me ... and I seem to burst into tears ... and my parents laughed ... and dad said: well, who would like to they were commanded... now try to put yourself in their place... think about how they feel... and then you will understand how, when and with whom you need to talk... and after that... I don't remember exactly how it happened, but I remember that everything changed ...........
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I kind of felt… but I can’t explain how… but if I really, really wanted to, I almost always understood… I just sort of stepped back from the situation for a moment… just for a moment… and what I was going to say to herself, and at that time she herself was a different person - my interlocutor ... and often after that I changed the finished phrase ... I lived like this for several years ... even for many years............
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but sometimes I am asked to explain - why this or that person does this ... and then I can think, concentrate, feel - and explain his behavior ... although I may be completely unfamiliar with him .....

This girl, since she was prompted in her childhood by the idea of ​​“putting oneself in the place of another”, was so addicted to this idea that, like no one else, she purposefully gained empathic experience for communication, all the time correcting it in dialogue.

In childhood (and not only) we, sometimes, on our own or with the help of someone else's prompting, make our own, personal discoveries, discovering something very interesting in that it can certainly be used effectively (so it seems to us). As soon as such an amazingly joyful thought comes to mind, this becomes the beginning of the development of ideas in this direction. The development of both one's own skills and understanding in general.
Of course, one must be ready to notice this new thing at all, and appreciate its importance, so that it becomes possible at all to make a discovery and develop the skill of using it.
Those who are not ready, not having the necessary ideas or not being able to see the importance, will pass by without developing their new quality. The limiting case is children raised by animals and generally not able to develop something from the sphere of human sociability.
Therefore, there are people who have developed empathy very strongly, and there are almost insensitive to other people's experiences. And this occurs quite early with the formation of personality. Outwardly, everything looks like that some have the ability, while others do not. In fact, all "capabilities" are acquired as a result of the development of personal life experience. However, considerable differences in the potential branching of brain axons, which make it easier to establish connections for some structures and difficult for others, give very significant differences in the initial conditions for the development of specific abilities.

Almost all people quite early learn to understand other people around, referring to some quality - type, and the types of these others are not so diverse. Involuntarily immediately seen refers to the most typical. And the experience of understanding the habits of this type is growing all the time. But if you constantly check how accurate the assumption is, then there will be many disappointments. However, assignment to a particular type is a very personal operation and rarely correlates with reality.
My brother boasted that he knew how to guess the names of girls :) and I believed him for a long time, until we started to check it as a joke right on the street :) I also attribute all people at once to some type. But there are those who quickly fall out of this classification.

The mechanism of empathy is seen as
mechanism of interpersonal cognition, however
it should be added that the mechanism of empathy, as
usually considered as the main
defense mechanism, as well as
development of human relations.
One of the main features:
interpersonal development function
relations.

According to the results of the set
conducted research, one of
central forms of empathy
is sympathy. Sympathy
characterized by the principle of similarity
some biological and social
features of interacting
individuals.

The emergence of feelings of sympathy in
interpersonal communication of individuals
able to force the transition from one stage
relations of people to another, and besides this
expand and strengthen their relationship

Empathy as a Formation Mechanism
interpersonal relationships contributes to their
development and stabilization, allows
provide support to the partner not only in
ordinary, but also in difficult, extreme
conditions when he is especially in it
needs.

The most varied types of empathy
based on the sensitivity of the individual
to your own world and the world of others. AT
evolution of human empathy
as personality traits, developed
emotional responsiveness and ability
predict emotional state
communication partners

People with a high level of empathy
show interest in another person, they
optimistic, emotional and plastic.
individuals who have quite
low level of empathy, characterized by
constant difficulties in establishing
contacts, they are introverts, they are self-centered
and rigid.
The main disadvantage that reduces
effectiveness of empathic perception of another
a person is alienation, indifference to
people in general.

living conditions in which they arise and develop
interpersonal relationships can also
significant impact on them and determine their depth and
influence the dynamics of these relationships.
building and maintaining close relationships between
people in urban conditions due to mental
overload, a big loss of personal time,
the materiality of these relations, etc.
The role of the time factor in interpersonal relationships
also depends on the particular socio-cultural
environment they develop.
A key role in the development of interpersonal relationships
play certain situations in which people
communicate and interact.

Empathy for another person
often blocked by selfish
orientation of the individual
the individual is aggressive
worried about something
fell into depression
concerned about pressing issues

Often attempts at empathic perception
partner gives us a perverted picture of him
inner world. This may happen according to
the reason that we start without reason
project your own traits onto people
- habits, vices, emotional
experiences in the past or start
use dubious standards, standards
when evaluating another person. In particular, this
may be obsolete principles, philistine
"wisdom" or biased judgments.

mutual awareness of communicating
people about each other, which appears in
result of interpersonal knowledge.

Human capacity for empathy
depends on his emotional
opportunities, and especially
emotional reactivity and activity.

TYPES OF EMPATH

emotional empathy

This kind of empathy is
emotional connection to feelings
opponent.
The method of empathic listening itself
assumes that a person is completely
immersed in thoughts and feelings
opponent, begins to perceive them as his own
own. The problem with this approach is often
resolves itself. It happens
because the opponent starts
to feel genuine
participation and care.

cognitive empathy

This type of empathy is
the ability to analyze feelings and
opponent's actions.
Cognitive empathy suggests that
the helping party must first
deal with negative attitudes
the man who brought him to
upset state

Predicative empathy

This kind of empathy suggests that
man acquires over time
the ability to anticipate feelings and
the mood of your opponent.
The helping party should
strive to be able
predict the future course of events
alleviate the state of mind of those who
need help at the moment

Identification.

Identification.
A. A. Bodalev
way of understanding another person through
conscious or unconscious assimilation
him to himself.
A. A. Rean
the ability and ability of a person to move away from his
positions, "get out of your shell" and
look at the situation through the eyes of a partner
interaction.
G. Ford:
“My secret to success lies in the ability
understand the other person's point of view and
look at things both from his point of view and from your own point of view
vision."

slide 1

slide 2

Warm up. Exercise "SIT AS YOU SIT..."
The facilitator invites the participants to sit on their chairs as they would: the king, the chicken on the perch, the police chief, the criminal under interrogation, the judge, the giraffe, the little mouse, the elephant, the pilot, the butterfly.

slide 3

Empathy - the ability to put yourself in the place of another person, the ability to empathize.

slide 4

Empathy includes the ability to accurately determine the emotional state of another person based on facial expressions, actions, gestures, etc.

slide 5

It is very important that you learn to understand the feelings of other people as early as possible. The difficulty in understanding feelings is related to the fact that feelings are expressed mainly not directly - in words, but indirectly - in the face, posture, movement, voice. When you learn to recognize the feelings of another, it will be easier for you to identify with the other person. Let's now learn to notice the feelings of another person and, as it were, try to feel them from the inside.

slide 6

Exercise "Many-faced feelings"
Materials: illustrated magazine, drawing paper, sticky tape and pencils. Instructions: Today we will see how you can express your feelings with the help of the face and body. Scroll through the magazine and find a picture of a person that interests you. Cut it out and stick it on paper. (10 minutes.)

Slide 7

Now carefully study the picture and consider the person's face. How does this face express sadness or joy, curiosity or boredom? Then consider the person's posture: how does he hold his head, what does he do with his arms, legs, whole body? And what does he mean by this? Write next to the picture how the person depicted in it feels. (10 minutes.)

Slide 8

Now choose for yourself some feeling that interests you, draw a person experiencing this feeling. You can find a sample for yourself or come up with something yourself. Don't worry if your picture isn't very pretty; the main thing is to show how this feeling is expressed by the face and body. (5 minutes.)

Slide 9

Please think about what you feel when you experience this feeling: how does your face change? how do you breathe? what condition are your muscles in? what do you feel in your body? what movements are you doing? What thoughts or images come to your mind when you are overcome by this feeling? What do you most want to do when you experience this feeling?

Slide 10

Describe how you deal with this feeling. (10 minutes) Now paste this description under your picture. Get into groups of three and show each other your work. Ask how others feel when they experience the feeling you have chosen. (10 minutes.) Then make a small album out of all the sketches with texts. Consider all pictures. (5 minutes.)

slide 11

Exercise Analysis
Is it easy for you to notice the feelings of another person? What do you pay special attention to - the sounds of the voice, the movement, the facial expression? About which of your classmates can you say that it is easy for you to understand how he feels? About which classmates can you say that it is difficult for you to guess how they feel? How well can you assess a teacher's feelings? Do other people understand your feelings well? What feelings do you have when you feel like helping other people? What feelings do you have when you feel like leaving? What feelings are alien or unpleasant to you? Do you believe that animals (such as dogs) can understand human feelings? Why do people hide their feelings so often?

slide 12

Exercise "WHITE CROW"
“Now you will be given cards, on one of which it will be written: “white crow”. All others are clean. Your task: to find the white crow, based on the following rules: during the game you can not communicate, even with gestures; you must "get used" to the state of each person and through your feelings understand who the white crow is; if you have made the final decision, then you can name this person, if you guessed correctly, the game ends, if not, then you and the person you have chosen leave the circle and the game continues.

slide 13

Exercise Analysis
what feelings, states, experiences did you experience in relation to each of the participants? which of the participants was easier to feel, and which was more difficult? on what basis did you make the decision? what behaviors did the white crow use? what helped and what hindered in the process of finding the white crow?

Slide 14

Summarizing
I really want my life to be...

Presentation on the topic "Emotions of empathy, shame and guilt as emotions of the individual" in social science in powerpoint format. In this presentation for schoolchildren, such human emotions as empathy, fear and guilt are considered in detail.

Fragments from the presentation

Empathy

• The term "empathy" was introduced into psychology by E. Titchener, who generalized the ideas about sympathy that developed in the philosophical tradition with the empathy theories of E. Clifford and T. Lipps.
• Empathy(from English empathy) - a specific system for reflecting partners in interaction.
• In psychological literature, empathy is interpreted as the ability to enter into the state of another, as empathy and sympathy.
• The basis of empathy is emotional responsiveness and intuition, but the mind plays a significant role, the rational perception of animated objects.
• The need for empathy arises in cases where it is necessary to identify, understand, anticipate individual characteristics another and then act on it in the right direction.

Distinguish:

• emotional empathy based on the mechanisms of projection and imitation of the reactions of another person;
• cognitive empathy based on intellectual processes (comparison, analogy, etc.);
• predictive empathy, manifested as the ability of a person to predict the reactions of another in specific situations.

To comprehend the causes and consequences of the self-manifestations of another means to understand why, when, for what, with whom (what) he:

• It does, speaks, thinks, perceives, remembers, remembers;
• Wants to think, say, do;
• Shows his interests, needs, abilities.

To predict the behavior of another means to understand how, when, why, for what purpose he:

• Will do, say, think about this;
• will be able to realize their motives, desires, needs;
• Will or will not make certain mistakes.

Shame

• Shame- a negatively colored feeling, the object of which is any act or quality of the subject.
• Shame is associated with a sense of social unacceptability of what one is ashamed of.
• Experiencing shame, a person lowers or turns his head away, hides his gaze, closes his eyes and is filled with a bashful blush.
• Too frank, too intense and too frequent manifestations of shame testify to the social disadvantage of the individual.
• A person who is ashamed feels his general failure, incompetence.
• He forgets words, makes wrong movements, often stutters, becomes clumsy, grimaces terribly.
• A person seems to himself small, helpless, constrained, emotionally upset, stupid, worthless, etc.
• Shame is accompanied by a temporary inability to think logically and effectively, and often by a sense of failure and defeat.
• A shamed person is not able to express his feelings in words.
• The experience of shame is possible only against the background of an emotional connection with another person, and with one whose opinion and whose feelings are of particular value.

Ways to avoid shame:

• Negation
• suppression
• self-affirmation

The experience of shame can cause the experience of other emotions, and vice versa - the experience of some emotions can cause shame.

Guilt

• Guilt is one of the basic emotions. Associated with not meeting the expectations of others.
• The closer you are to the person you have offended, the stronger your experience of guilt.
• The facial expressions accompanying the experience of guilt are not so expressive.
• Difficult one by one appearance a person to determine whether he feels guilty or not.

Prerequisites for the development of the emotion of guilt:

• acceptance of common moral values;
• internalization of these values;
• ability to self-criticism.

• The emotion of guilt is associated with the realization of the fact of a misconduct or betrayal of one's own views and beliefs. Also with an irresponsible act.
• The reason may be actions that are contrary to moral, ethical or religious norms.
• The function of the emotion of guilt is that it stimulates a person to correct the situation, to restore the normal course of things.
• The best way to deal with guilt is to live in harmony with your conscience.
• Guilt plays a key role in the development of personal and social responsibility, in the process of conscience formation.
• The experience of guilt is characterized by high degree tension, moderate impulsivity and decreased self-confidence.