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Empathic Civilization

Empathic Civilization

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Published by Amit Ranjan Basu

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Categories:Topics, Art & Design
Published by: Amit Ranjan Basu on Jan 28, 2011
Copyright:Attribution Non-commercial


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Empathic Civilization: Why Have WeBecome So Uncivil?
Feb 09, 2010In the past two weeks, President Obama has made an unprecedented plea for civility in publicdiscourse. Washington insiders say they can’t ever recall a period in American public life as full of anger and polarization as now. TV and radio talk show hosts, in particular, have fanned the flames of hatred with occasional outrageous personal attacks on public figures and advocates of policyagendas with which they disagree. If we continue along this toxic road, it could lead to unfathomabledamage to the American psyche. The question is “Why is The United States becoming so uncivil”?When we talk about civility, we are really talking about empathy: the willingness to listen to another’spoint of view, to put one’s self in another’s shoes and to emotionally and cognitively experience whatthey are feeling and thinking. To civilize is to empathize.Below all of the fiery rhetoric and finger pointing, the acid comments and degrading personal attacks,is a deep-seated fear and mistrust of the “the other”- in other words, a lack of empathy.My sense is that the fear that is spreading like a wild fire across America is due, in large part, to aseismic shift occurring in our thinking about the most cherished values of American life: our notions of freedom, equality, and democracy. In other words, what we are really discussing- underneath thesurface of the political and ideological debates- are our beliefs about the basic drives andaspirations of human beings.Freedom in the nation state era has been closely associated with the ability to control one’s labor andsecure one’s property, because that is the way to optimize pleasure and be happy. The classicaleconomists argued that every individual is free to the extent he or she can pursue their individual self-interest in the material world. Freedom, in the rational mode, is the freedom to be autonomous andindependent and to be an island to one’s self. To be free is to be rational, detached, acquisitive, andutilitarian. The role of government, in turn, is to safeguard private property relations and allow marketforces to operate, unfettered by political constraints. The conventional American dream is personalopportunity to succeed in the marketplace.The empathic approach to freedom in the emerging Biosphere Age is based on a different premise.Freedom means being able to optimize the full potential of one’s life, and the fulfilled life is one of companionship, affection, and belonging, made possible by ever deeper and more meaningful
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personal experiences and relationships with others–across neighborhoods, continents and the world.One is free, then, to the extent that one has been nurtured and raised in a global society that allowsfor empathetic opportunities at every level of human discourse. The new dream is the quality of life of humanity.The litmus test for which definition of freedom is more salient is the deathbed judgment. Whenlooking back on one’s life, few would measure the meaning of their existence in terms of the moneythey amassed or the autonomy they achieved. In fact, as we’ve learned, greater wealth and autonomytend to isolate one from meaningful relationships with others. Our lived reality becomes more insular and restricted and our lives more lonely. When near death, most people reminisce about theexperiences of deep connections they had with others– family, friends, and colleagues. It is theempathetic moments in one’s life that are the most powerful memories and the experiences thatcomfort and give a sense of connection, participation, and meaning to one’s sojourn.These two very distinct ideas about freedom are accompanied by two very different ideas about thenature of strength and what it means to be courageous. When we think of freedom, we generallyassociate it with being independent. We go so far as to equate freedom with invulnerability, the totallyself- contained person glorified in the sagas of the American frontier. The pioneers, mountain men,and cowboys, who set out alone to tame the wilderness, are romanticized as truly free spirits.The empathic school takes a different approach, asserting that real freedom requires that oneexercise vulnerability rather than invulnerability. If freedom is the ability to live out the full potential of one’s possibilities and if the measure of one’s life is the intimacy, range, and diversity of one’srelationships, then the more vulnerable one is, the more open he or she will be to creating meaningfuland intimate relationships with others. Vulnerable in this sense does not mean being weak, a victimor prey but, rather, being open to communication at the deepest level of human exchange.To be vulnerable is to trust one’s fellow human beings. Trust is the belief that others will treat you asan end not as a means, that you will not be used or manipulated to serve the expedient motives of others but regarded as a valued being. When one is treated by others as an end, not as a means,one becomes truly free. One can’t really be free in a world where everyone mistrusts each other. Insuch a world, freedom is immediately reduced to a negative, the ability to close oneself off fromothers and be an island unto oneself. Authoritarian societies that promote paranoia and mistrust andpit each against the other, squash the spirit of freedom.The idea of freedom has also historically gone in tandem with the idea of equality. The American andFrench revolutionaries viewed the two ideas as inextricably linked. They became the alpha and
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omega of the New Order of the Ages. Equality, in the rationalist mode, is a calculable legalphenomenon. Laws are enacted to guarantee political sovereignty, individual civil rights, and marketaccess.The empathic philosophers define equality more in psychological terms. They ask how one comes tothink of others as equal to themselves and vice versa. They view empathetic extension as the greatleveler, the force that breaks down the myriad forms of status and distinctions that separate peopleinto subjects and objects. They remind us that as long as equality is narrowly measured in materialterms–the opportunity to succeed in the marketplace, even if it’s by merit rather than by hereditaryclaims–the end result will always be defined in terms of “mine” versus “thine.” Wealth andprofessional and academic distinctions will continue to create status distinctions and divide one fromanother.Empathic extension is the only human expression that creates true equality between people. Whenone empathizes with another, distinctions begin to melt away. The very act of identifying withanother’s struggle as if it were one’s own is the ultimate expression of a sense of equality. One can’treally empathize unless one’s being is on the same emotional plane as another. If someone feelssuperior or inferior in status to another and therefore different and alien, it becomes difficult toexperience their plight or joy as one’s own. One might feel sympathetic to others or feel sorry for themor take pity on them, but to experience real empathy for another requires feeling and responding “as i” you “are” that person.That doesn’t mean that empathetic moments erase status and distinctions. It only means that in themoment one extends the empathic embrace, the other social barriers–wealth, education, andprofessional status–are temporarily suspended in the act of experiencing, comforting, and supportinganother’s struggle as if their life were one’s own. The feeling of equality being expressed is not aboutequal legal rights or economic entitlements but the idea that another being is just like us in beingunique and mortal and deserving of the right to prosper.Status hierarchies are, of course, designed to create inequalities. Status is about rankings and theclaiming of authority over others. Every society establishes various boundaries of exclusion. A highlystratified society generally is low on empathetic consciousness because such societies aresegmented between so many status categories that the ability to empathize beyond one’s own group,both up and down the hierarchy, is limited.The ability to recognize oneself in the other and the other in oneself is a deeply democratizingexperience. Empathy is the soul of democracy. It is an acknowledgment that each life is unique,
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