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To browse Academia. Skip to main content. By using our site, you agree to our collection of information through the use of cookies. To learn more, view our Privacy Policy. Log In Sign Up. Aureliano Pacciolla. Key Words: 1. Empathy 2. Intimacy 3. Identity 4. Personality 5. Spirituality 6. Mirror neurons. Merupakan hal yang masuk akal untuk mempertimbangkan bagaimana intuisi filosofis telah seabad lebih dulu menyadari hal yang oleh Neurologi kemudian disebut sebagai Mirror Neurons dan Psikologi Klinis kemudian memasukkannya ke dalam Fungsi Kepribadian.
Empati sebagaimana yang dipahami oleh Edith Stein hampir seluruhnya disintesiskan dalam konstruksi empati, intimasi dan identitas menurut DSM Latihan- latihan praktis ditawarkan melalui tiga skema dan dua kuosioner pendek untuk mengembangkan empati dan untuk melanjutkan penelitian ke arah yang lebih Studia Philosophica et Theologica, Vol. Alat-alat seperti skema dan kuosioner ini didasarkan pada kriteria DSM- 5 untuk mengevaluasi fungsi kepribadian dan tingkatan permasalahan individu.
Mengetahui beberapa kriteria dan alat untuk mengembangkan empati tentu saja sangat berguna tidak hanya bagi psikoterapis tetapi juga bagi para formator ataupun pembimbing rohani. Studi tentang empati dan pengembangannya pada level personal, pasangan, kelompok dan sosial tentu saja tidak akan hanya berkontribusi pada perkembangan psikologi, namun juga pada moral dan politik.
Kata Kunci: Empati, intimasi, kedekatan, kepribadian, spiritualitas, cermin neorons. Future researches can show more interpretations and applications of empathy as intended by DSM-5 and by E. Stein to any kind of professional help: psychotherapy or spiritual guidance or in the socio-political contest or in the friendship relation.
In the conclusion we will give a reference to the neurophysiological basis of empathy: mirror neurons. All four dimensions identity, self-direction, empathy and intimacy for the functioning of the personality are structured in the form of a "scale" to assess the degree of impairment of functioning. That is exactly what E.
Stein did in , in her doctoral dissertation. Now let us observe how the DSM-5 considers empathy in its three components without clinical impairmentand then empathy with its and the three components with a level 1 of impairment. Precisely because here intimacy is not understood in close correlation necessary with sexuality, precisely for this it is worth xronsidering it, at least in its three components at the zero impairment level: DSM-5, pp.
It is exactly the opposite. Authentic empathy involves continuing to be oneself with a different way of feeling the other. The second reason for me to consider Edith Stein in a context of clinical psychology is for her phenomenological approach that has given a turn to the consideration of science, in particular - in this case - re: search and applications of psychology 3. Finally, I think the consideration of empathy cannot be reduced to clinical research alone without the contribution of other disciplines such as philosophy, sociology, neurology and ethology.
The methodology that E. Stein of course, does not intend to give criteria for the diagnosis and treatment of mental disorders but only to elaborate a path to the ego and to us. This passage from the "I" to the "we" is very important for the diagnosis and treatment of personality disorders. Here Stein can give us an original contribution 4. In the premise of her thesis E. Stein states: "To fully understand the essence of the empathic act, we make this example: a friend comes to me and tells me he has lost a brother and I realize his pain.
Thanks to the phenomenological breakthrough inaugurated by Husserl and continued by E. Stein we have new approaches to psychology in USA with C. Rogers, A. Maslow, G. Thanks to these premises, then we have in Italy the psychiatric- revolution in the '80s with Basaglia and then with V.
Guidano the current humanistic- existential approach. Studium, Roma , 29 - Due to the cause of this pain, I would not like to deal with it.
Some main differences between E. Husserl and E. Stein on empathy. For Edith Stein, the phenomenology of empathy is the basis for demonstrating the phenomenology of the person, of one's body, of the soul, of the spiritual, of the individual in general and of the social and community structure. Stein comes to the knowledge of the alien consciousness and arrives first to the other and then to God. If the empathy remains in the realm of pure reason it is pure speculation or only knowledge.
The empathy hypothesized by Edith Stein allows us to: 1. To be collaborative and experience intimacy I cannot know others if I do not know myself. To go beyond our perceptions and get to know each other but it is not possible to suffer in place of another. The opposite of empathy is indifference towards needs, interests, purpose opinions, emotions of others. So, empathy it is an etero-centered act that clarifies better our own identity7.
Nicoletti Eds FrancoAngeli Milano , , pp. For Stein, endosensation is possible thanks to: a The fusion between internal perception and external perception; b The possible multiple collocation of one's own body in space; c The possibility of changing at least in the imagination position and characteristics of the body. In fact, from the large size of one's hand, which is not given to me as fixed, it is possible to empathize the hand of a child or a woman.
For Lipps the goose bumps or bluish nose do not need to be further explained because it is evident that signs indicate how the subject is cold. Stein does not believe that an expression is always revealed on the face perception of psychic manifestation. It is possible that a coldis not the real cause. We need to differentiate the role of "endosensation" from the process of empathy. Empathy as an interior participation in foreign experiences is discussed through the metaphor of the acrobat.
I am not a single being with the acrobat, but I am only "near" him; I do not really do his movements, but "almost", that is to say not only do not perform the movements from the outside as Lipps said but what inwardly corresponds to the movements of the body proper - that is, the I live - it is not native to me, but is non - originating9. This way of understanding empathy does not limit, rather expands freedom and confirms one's identity.
That because thanks to his conscience awareness , the human being can grasp the lived experience of others. The empathized joy I have is of the same content of the joy that is grasped. Stein considers also the negative empathy, the correction of empathical acts, and the possibility of misleading and deception of 8 Reported by G. Lo Russo, L'empatia alle sue origini.
Stein, Il problema dell'empatia, cit. The case of negative empathy is represented with an example. If Tizio gives joyous news to Caius and the latter is saddened by some serious event that has happened to him, the pain prevents the latter from feeling the joy of Tizio. The experience of joy meets with the experience of pain can be counteracted or neutralizedamong them Another example is: Seeing a wound on Tizio's body, Caius feels the pain but, seeing, simultaneously, a smile appears on Tizio's face, Caius needs another empathic act to correct the first conclusion.
Or maybe he simply does not give up in the face of suffering, but can quietly hide it. So how to solve the dilemma? By correcting the empathic act. So, empathy can also be misleading although there is always the possibility of correction of empathical acts.
To avoid deception, one must use experiences of one's own type and not one's own constitution: "One cannot assign to a child one's own judgment, or hope that a color-blind person has the same color impressions, etc. However, it will be necessary to remember that empathy does not mean understanding of the others psychic life. So how can we solve the problem of deception? Through other acts of empathy!
Every single person is a type that arises in a gradation of types from the bottom up. At the bottom we find the common and generalized type obtainable from the personal data, from sex, from social position, etc.
The spiritual person who lives a value is revealed above. Stein can give us about empathy will certainly help clinicians, at least those with a phenomenological background. It is the case of: mental anomalies and psychic anomalies, the gap and the link from feelings to 10 Reported by G.
Lo Russo, p. Let us consider, at least briefly, these aspects of empathy above all with the examples that E. Stein brings. In mental anomalies, the rational laws of the psychic are completely deactivated. Some pathological facts do not interfere neither on the psychic life in a continuous way, nor on the legality of reason: for ex.
The correlation between values and personality: From the way in which the diffusion and penetration into the ego of feelings is realized, the scale of values is born in which, as one moves forward simultaneously, one becomes more and more masters of one's personality. The feeling of pain that comes with the loss of a watch cannot be compared to that of the loss of a dear friend.
The former affects superficially in- the ego, the latter does it in a more incisive manner. Empathy by Stein can be expressed mostly through body, will and spirituality. The hand cannot touch itself, the eye does not allow self-seeing
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To browse Academia. Skip to main content. By using our site, you agree to our collection of information through the use of cookies. To learn more, view our Privacy Policy. Log In Sign Up. Aureliano Pacciolla.
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Indice Introduzione 11 1 Gli imperi contro le immagini 15 1. Dopo ogni periodo o evento trattato viene aggiunta una scheda con riassunti, opere, testi oppure film che considero in stretta relazione con il tema esposto. Motivato per qualche tipo di causa ideologica II. Spesso giustificato sia legalmente che socialmente.
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The present intervention is aimed at reconnecting those threads historically broken by the intervention of modernism first and, subsequently, by the definitive cultural deconstruction conducted by postmodernism. It is therefore good, first of all, to conduct a rapid re-examination of the historical-artistic events that have taken place within the contemporary world. As already mentioned, the eighteenth-century body is indelibly marked by the intervention of the Enlightenment, which, through a rationalistic-scientific approach, turns culture in a direction of social emancipation: the birth of archaeological and ethnographic disciplines, the establishment of museums, the spread of school education and new forms of journalism information, the encyclopedia and so on, testify to the concrete and real belief of turning culture to an instrument of that emancipation, first of all leading the culture itself to the bottom. A culture, which precisely through the institution of those new disciplines, focuses its attention on phenomena never considered before: the ethnographic analysis of uses and customs of different cultures is, at the same time, a critical approach to the primacy of Western culture; the same applies to the analysis of ancient civilizations conducted by archaeology, as well as a need to rediscover the cultural roots that will permeate the whole of the nineteenth century and Romanticism in particular. It was this body of thought that led to the development of the socialist current and attention to truth in painting during the nineteenth century. It is certainly not by chance that the exponents of those new pictorial researches, in France as in Italy, adhered to the same socialism, determining a coincidence between life and research.
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