Empathy: Overrated?

So asks this Atlantic article, regarding whether the Age of Reason should give way to the Age of Empathy:

Bad idea, say the cognitive psychologist Paul Bloom and the neuroscientist Richard J. Davidson. At their Aspen Ideas Festival talk on Thursday, Bloom allowed that a the word “empathy” as it’s sometimes colloquially used—to mean kindness, goodness, morality, and love—is unobjectionable. But in the Obama-esque sense of feeling another’s feelings, empathy, they contend, it mostly hurts the world. “To the extent that I’m an empathetic person,” Bloom said, “I’m a worse person.”

Empathy is a documented psychological phenomenon: If you see someone else poked in the hand, Bloom said, your own pain centers in the brain will light up. And scientists have demonstrated that you’re more likely to help someone whose pain you feel. The problem, as Bloom sees it, is that “because of its focusing properties, [empathy] can be innumerate, parochial, bigoted.” People are often more empathetic toward individuals who resemble themselves, a fact that can exacerbate already-existing social inequalities. And empathy can cause people to choose to embrace smaller goods at the expense of greater ones. "It's because of the zooming effect of empathy that the whole world cares more about a little girl stuck in a well than they do about the possible deaths of millions and millions due to climate change,” Bloom said.

Empathy can also make people do evil. “Atrocities are typically motivated by stories of suffering victims—stories of white women assaulted by blacks, stories of German children attacked by Jewish pedophiles," Bloom said. It also can lure countries into violent conflicts based on relatively small provocations, and researchers have shown that people who are more empathetic are more likely to want to impose harsh punishments on people. “The more empathy you have, the more violent you are—the more ready and willing you are to cause pain,” Bloom said.  

Empathy doesn’t even necessarily make day-to-day life more pleasant, they contend, citing research that shows a person’s empathy level has little or no correlation with kindness or giving to charity. And in the professions centered around helping others, empathy can be a burden, leading to burnout and incompetence caused by emotional contagion. “When I go to my therapist, I want her to understand me and I want her to make me better,” Bloom said. “But if I’m going, ‘I’m anxious and depressed!’ I don’t want her going, ‘I’m anxious and depressed!’”

So what should empathy be replaced with? Bloom and Davidson proposed two things. One is “rather cold-blooded, rational cost-benefit analysis,” Bloom said. “Go after not what gives you buzz, but what really helps other people." For example: Instead of giving to a child beggar in India, and thereby reward the criminal organization that likely put that child there, donate to Oxfam. The recommendation dovetails with the rising “effective altruism” movement, which The Atlantic’s Derek Thompson recently described as “munificence matched with math.”

Of course, this sounds a lot less emotionally fulfilling than helping someone you have a connection with. That’s where the second potential empathy replacement comes in: compassion.  To do good, Bloom said, “we need an emotional push. But the push need not come from empathy. It can come from love, from caring, from compassion, from more distant emotions that don't come from being swallowed up in the suffering of others."

At the University of Wisconsin, Madison, Davidson has studied the brains of Buddhist monks and explored the ways that compassion is neurologically distinct from empathy. He even believes it to be an intrinsic trait like linguistic ability—something that must be fostered at a young age to be implemented throughout life, and something that can be strengthened through practice. To that end, he and his colleagues developed a “kindness curriculum” for preschoolers.

But what about personal relationships—don’t they rely on empathy? Bloom and Davidson said it’s possible but not yet scientifically proven that some amount of empathy is indeed required in order to practice compassion. But they contend that even the closest relationships need not be dominated by the sharing of emotions. At the end of the Aspen session, an audience member posed a scenario to the scientists: What if she was fired from her job, and her partner offered her a back rub and kind words but didn’t truly get why she was upset? Wouldn’t the comfort feel hollow, useless?

“What you’re really asking for is compassion plus understanding,” Bloom replied. “Suppose you feel humiliated. I don’t think it’s what you want or what you need for your partner to feel humiliated. You want your partner to understand your humiliation and respond with love and kindness. I think for your partner to feel humiliated would be the worst thing you want. Because now, you have to worry about your partner’s feelings.”

The Virtues of Cold Blood

Sam Harris interviews famous anti-empathy researcher and author of the book "Against Empathy" Paul Bloom in his podcast. They start with the basic premise of Bloom's book, that most people see the benefits of empathy as being too obvious to even warrant any sort of justification, although the perceived value of empathy is highly suspect, and get into several other related areas.

The first hour or so goes into the limitations of empathy and our understanding of empathy. Bloom says that he is very careful to refer to what is essentially affective empathy, that is feeling the way someone else feels. He is also careful to distinguish between this and a general theory of mind (or the ability to imagine the feelings of others and why they would feel that way) and other sort of warm and fuzzy concepts like compassion, selflessness, social adroitness, sensitivity to the needs of others, etc. It turns out that when you isolate empathy as a concept and a personal characteristic, it actually doesn't do much at all. In fact, Bloom mentions at the end of the podcast that there have been meta analyses of studies done in which there is no apparent correlation between someone's degree of empathy and how nice or good of a person they are. In fact, they specifically mention someone's capacity for empathy and research done regarding the validity of the PCL-R which indicates that empathy does not really predict any sort of behavior, either good or bad behavior. Instead, other traits like past behavior and low or high impulse control do.

What empathy does accomplish is to make people susceptible to certain cognitive biases that lead them astray in their moral reasoning. This is discussed in probably the most relevant (and best) part of the discussion in the last 27 minutes or so, where Bloom addresses the question that many have raised to him -- ok, maybe empathy isn't the panacea that some claim it to be, but there's nothing wrong with it, is there? He mentions a few ways in which it can be very harmful. For instance, he argues that empathy is the reason why people will get so riled up over certain atrocities to the point where they want to commit other atrocities, e.g. a costly and violent war. Empathy is also the thing that will make those same people argue against the war that they voted as they hear stories of the collateral damage the war is causing. So essentially, high empathy people are just easily pushed from one extreme to the other with carefully selected personal stories that are designed to tug at heartstrings.

Empathy can also be highly irrational. For instance, he argues that in certain countries like India, the child beggars are almost all associated with huge criminal enterprises that exploit and even sometimes intentionally maim the children for financial gain. When people give money to these children, they're facilitating these efforts. Bloom tells the story of relating this to someone on a radio show, to which the woman responded essentially "but I like giving to children -- it makes me feel good. I feel connected to them". His rejoinder -- it depends on what you want, if you want these children's lives to be better, then don't give to them.

The first and last parts of the podcast are good. In the middle, they go off on this really random tangent in which Bloom seems to be contradicting his own argument. Specifically, Bloom argues that he wouldn't want to feel an expansive universal love, the type to which many buddhist meditation practitioners (such as Sam Harris) seek to achieve. Bloom explains that although love may not have limits, everyone has limited time and resources to spend, and if Bloom loved everyone, maybe he wouldn't spend as much time and effort on his own family. The argument is so odd because he is essentially arguing that the feelings of preferential love are necessary for him to behave in this way that he has prioritized for himself, i.e. preferential treatment of his family over starving orphans in Africa. But this is almost exactly the argument that empathy proponents make about empathy -- that it is a useful or necessary emotional tool in getting to a desired outcome of good behavior. Bloom's position is that empathy is not necessary or even that helpful because rational behavioral constructs and choices are much more efficient at achieving the desired outcome of moral behavior. But if one can just think their way to moral behavior, how couldn't one think their way to giving preferential treatment to their family, despite loving the whole of humanity equally? Oddly he doesn't seem to see any contradiction there. Am I just imagining one? Another odd thing, he basically kills his own argument by arguing that rational thinking (e.g., in this situation, utilitarianism) could easily come up with his desired outcome of preferential treatment to his family because it is more efficient for him to feed his own children than orphans in Africa. Still, he doesn't budge on his position. Does anyone have any insight into this? It truly makes me think less of him and his arguments and academia in general, so if someone has a better explanation for what he is trying to say, I'd love to hear it.

The science of evil

I wanted to write a response to this NY Times review of Simon Baron-Cohen's book "The Science of Evil," but I already expressed most of my outrage about the book and it's theory that a lack of empathy is the root of all evil here. Today, however, there was an interesting response to both Baron-Cohen's book and Jon Ronson's "The Psychopath Test" by Yale professor of Psychology Paul Bloom, again in the NY Times. Under the title "I'm Ok, You're a Psychopath":

For Baron-Cohen, evil is nothing more than “empathy erosion.”
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Now, one might lack empathy for temporary reasons — you can be enraged or drunk, for instance — but Baron-Cohen is most interested in lack of empathy as an enduring trait.
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For Baron-Cohen, psychopaths are just one population lacking in empathy. There are also narcissists, who care only about themselves, and borderlines — individuals cursed with impulsivity, an inability to control their anger and an extreme fear of abandonment. Baron-Cohen calls these three groups “Zero-Negative” because there is “nothing positive to recommend them” and they are “unequivocally bad for the sufferer and those around them.” He provides a thoughtful discussion of the usual sad tangle of bad genes and bad environments that lead to the creation of these Zero-Negative individuals.

People with autism and Asperger’s syndrome, Baron-Cohen argues, are also empathy-deficient, though he calls them “Zero-Positive.” They differ from psychopaths and the like because they possess a special gift for systemizing; they can “set aside the temporal dimension in order to see — in stark relief — the eternal repeating patterns in nature.” This capacity, he says, can lead to special abilities in domains like music, science and art. More controversially, he suggests, this systemizing impulse provides an alternative route for the development of a moral code — a strong desire to follow the rules and ensure they are applied fairly. Such individuals can thereby be moral without empathy, “through brute logic alone.”

This is an intriguing proposal, but Baron-Cohen doesn’t fully elaborate on it, much less address certain obvious objections. For one thing, if people with autism can use logic to be good without empathy, why can’t smart psychopaths do the same? And what about the many low-functioning individuals on the autism spectrum who lack special savant gifts and don’t spontaneously create moral codes? On Baron-Cohen’s analysis, they would be Zero-Negative. But this doesn’t seem right. Such individuals might be awkward or insensitive, but they are not actively malicious; they are much more likely to be the targets of cruelty than the perpetrators.

I think there’s a better approach, one that involves breaking empathy into two parts, understanding and feeling, as Baron-Cohen himself does elsewhere in his book. Individuals with autism are unable to understand the mental lives of other people. Psychopaths, by contrast, get into others’ heads just fine; they are seducers, manipulators, con men . . . and often worse. . . . The problem with psychopaths lies in their lack of compassion, their willingness to destroy lives out of self-interest, malice or even boredom.

Bloom goes on to criticize Baron-Cohen's theory by pointing out that everyone can suffer from a lack of empathy due to circumstances or sometimes through choice. Unfortunately Bloom does not then take the final step of questioning whether a lack of empathy should actually be the scientific definition of "evil," as Baron-Cohen advocates, but instead makes a nod to the I-hate-sociopaths camp, quoting: "'Why should we care about psychopaths? They don’t care about us.'" At least people are starting to think twice before drinking the Hare et al. Kool-Aid of fear-mongering.

The downside of empathy

The author of the "Moral Life of Babies," Paul Bloom, writes for the New Yorker, "The Baby in the Well: The Case Against Empathy." He first talks briefly about the origins of the word empathy and the science behind it. He then lists several recent books about how great empathy is and how lack of empathy is essentially responsible for the world's evil, concluding

This enthusiasm may be misplaced, however. Empathy has some unfortunate features—it is parochial, narrow-minded, and innumerate. We’re often at our best when we’re smart enough not to rely on it.

Why? First, it causes us to over-focus on problems with names and faces and ignore problems that are represented only by faceless statistics:

The key to engaging empathy is what has been called “the identifiable victim effect.” As the economist Thomas Schelling, writing forty-five years ago, mordantly observed, “Let a six-year-old girl with brown hair need thousands of dollars for an operation that will prolong her life until Christmas, and the post office will be swamped with nickels and dimes to save her. But let it be reported that without a sales tax the hospital facilities of Massachusetts will deteriorate and cause a barely perceptible increase in preventable deaths—not many will drop a tear or reach for their checkbooks.”

Because it is such a powerful emotion, it can be abused by bad people seeking to prey on your empathy:

[A]s critics like Linda Polman have pointed out, the empathetic reflex can lead us astray. When the perpetrators of violence profit from aid—as in the “taxes” that warlords often demand from international relief agencies—they are actually given an incentive to commit further atrocities. It is similar to the practice of some parents in India who mutilate their children at birth in order to make them more effective beggars. The children’s debilities tug at our hearts, but a more dispassionate analysis of the situation is necessary if we are going to do anything meaningful to prevent them.

And it is impossible to empathize with absolutely everyone, because it turns out that even if we loved each other as much as ourselves, we still live in a world of scarce resources and conflicting preferences where trade-offs and compromises must be made, and empathy doesn't really help us there either:

A “politics of empathy” doesn’t provide much clarity in the public sphere, either. Typically, political disputes involve a disagreement over whom we should empathize with. Liberals argue for gun control, for example, by focussing on the victims of gun violence; conservatives point to the unarmed victims of crime, defenseless against the savagery of others. Liberals in favor of tightening federally enforced safety regulations invoke the employee struggling with work-related injuries; their conservative counterparts talk about the small businessman bankrupted by onerous requirements. So don’t suppose that if your ideological opponents could only ramp up their empathy they would think just like you.

One of my favorite paragraphs discusses how empathy wrongly and selfishly focuses people on retributive justice, largely because people want their feelings of outrage satiated by bloodthirsty justice:

On many issues, empathy can pull us in the wrong direction. The outrage that comes from adopting the perspective of a victim can drive an appetite for retribution. (Think of those statutes named for dead children: Megan’s Law, Jessica’s Law, Caylee’s Law.) But the appetite for retribution is typically indifferent to long-term consequences. In one study, conducted by Jonathan Baron and Ilana Ritov, people were asked how best to punish a company for producing a vaccine that caused the death of a child. Some were told that a higher fine would make the company work harder to manufacture a safer product; others were told that a higher fine would discourage the company from making the vaccine, and since there were no acceptable alternatives on the market the punishment would lead to more deaths. Most people didn’t care; they wanted the company fined heavily, whatever the consequence.

Although Bloom also argues that empathy can often be the pull to act at all that a lot of people need, the truth is:

“The decline of violence may owe something to an expansion of empathy,” the psychologist Steven Pinker has written, “but it also owes much to harder-boiled faculties like prudence, reason, fairness, self-control, norms and taboos, and conceptions of human rights.” A reasoned, even counter-empathetic analysis of moral obligation and likely consequences is a better guide to planning for the future than the gut wrench of empathy.

Sociopathic morality?

This is an interesting summary of the dominant views in the scientific community regarding morality. Many have been discussed here before, including Jonathan Haidt's views on intra-culture morality and Paul Bloom's findings on the moral world of children. I liked this insight into the role that empathy/emotions play in morality vs. logic:

People who behave morally don’t generally do it because they have greater knowledge; they do it because they have a greater sensitivity to other people’s points of view. Hauser reported on research showing that bullies are surprisingly sophisticated at reading other people’s intentions, but they’re not good at anticipating and feeling other people’s pain.

The moral naturalists differ over what role reason plays in moral judgments. Some, like Haidt, believe that we make moral judgments intuitively and then construct justifications after the fact. Others, like Joshua Greene of Harvard, liken moral thinking to a camera. Most of the time we rely on the automatic point-and-shoot process, but occasionally we use deliberation to override the quick and easy method. We certainly tell stories and have conversations to spread and refine moral beliefs.

When you put it that way, it seems obvious why sociopaths would struggle with having an internal sense of morality.

My favorite part of the article, though, was this critique:

For people wary of abstract theorizing, it’s nice to see people investigating morality in ways that are concrete and empirical. But their approach does have certain implicit tendencies.

They emphasize group cohesion over individual dissent. They emphasize the cooperative virtues, like empathy, over the competitive virtues, like the thirst for recognition and superiority. At this conference, they barely mentioned the yearning for transcendence and the sacred, which plays such a major role in every human society.

Their implied description of the moral life is gentle, fair and grounded. But it is all lower case. So far, at least, it might not satisfy those who want their morality to be awesome, formidable, transcendent or great.

It's an interesting argument. I see this skewed focus frequently with religious people. They often tend to want to focus on the nice, nondescript aspects of their religion where God is behaving well, not killing children or drowning the world or enacting all sorts of vengeance. But most versions of God have some sort of edge to them. All versions of God are powerful beings, after all. They wouldn't remain powerful without doing certain things to cultivate that power, including being awesome, formidable, transcendent, and great. If we think that godliness is a virtue, then it would also be a virtue for us to cultivate power and try to become more awesome, formidable, transcendent, and great. And you don't necessarily get to be that powerful by rolling over and being "nice" in every situation.

I find it really disingenuous for people to focus on the "nice" side of morality without giving any consideration to the obvious ying to the yang (unless it really is true that all conservative people are godless and going to hell). As a religious person myself, I sometimes have people get on my case about some of the more aggressive, competitive, and antisocial things that I do, claiming that they are not consistent with my religion. I am not necessarily humble the way they expect the religious to be humble (but which is better, to lie to yourself in order to be humble, or to honestly acknowledge both your strengths and your weaknesses?). I can be ruthless and I don't often doubt myself. There are things about me that seem a little too dark and edgy to be the Mormon/Christian I profess to be. But the Christian God can be ruthless too. The Christian God can be all the things that I am, given the right context. I just feel like I am coming at godliness from the opposite end that most people do -- that the cultivating power side of things happens to be my area of expertise and that I need to practice and work at the love side of things. And for other people maybe it is vice versa, but that we'll all eventually meet at our goal in the middle.  

Against Empathy

I think I tweeted this, but it is worth its own post. Paul Bloom explains in this video for the Atlantic how empathy is a bad thing:



I didn't tweet this link to the "Notes" section of the Atlantic related to this, featuring a commenter's assertion re sociopaths:

Empathy is what allows us to navigate day by day. A human without empathy is a sociopath or a robot. The way empathy is discussed in the video is so flawed by mixing it with altruism, which is very different than empathy but is more closely aligned to the charity model discussed. And do not kid yourself: Altruism is a “what’s in it for me,” while empathy drives connections towards others.

The comments are also predictably outraged. 

When Your Child Is a Psychopath

A reader writes:

I’ve been keeping you in mind, particularly since lately I see more and more nuanced discussions of psychopathology cropping up. Paul Bloom’s ‘Against Empathy’, though I haven’t yet read the full book, is a particular point of interest for me. But I found out today that The Atlantic had published this article very recently, and I wanted to share it: https://www.theatlantic.com/magazine/archive/2017/06/when-your-child-is-a-psychopath/524502/

What stands out for me in this situation is the fact that the girl, Samantha, is adopted; I know that children who have been abandoned or through the foster system face greatly increased hardships in their development, which is something I find deeply troubling on a social level. It seems to me that whatever harmful antisocial traits Samantha has may have been exacerbated by past trauma, even as early as her infancy.

Anyway, if you’re so inclined, please read it, and I hope you can take away something useful from it!

Incidentally, concerning the earlier stuff I mentioned about anime - have you ever heard of PSYCHO-PASS (yes, the title is in all caps)? It’s a speculative science fiction series specifically about psychopathy and preemptive judgment in criminal justice. You might find it interesting.

One of the more interesting things for me in the article was this paragraph on low resting heart rate (mine is always just barely hitting 60 beats per minute):

Psychopaths not only fail to recognize distress in others, they may not feel it themselves. The best physiological indicator of which young people will become violent criminals as adults is a low resting heart rate, says Adrian Raine of the University of Pennsylvania. Longitudinal studies that followed thousands of men in Sweden, the U.K., and Brazil all point to this biological anomaly. “We think that low heart rate reflects a lack of fear, and a lack of fear could predispose someone to committing fearless criminal-violence acts,” Raine says. Or perhaps there is an “optimal level of physiological arousal,” and psychopathic people seek out stimulation to increase their heart rate to normal. “For some kids, one way of getting this arousal jag in life is by shoplifting, or joining a gang, or robbing a store, or getting into a fight.” Indeed, when Daniel Waschbusch, a clinical psychologist at Penn State Hershey Medical Center, gave the most severely callous and unemotional children he worked with a stimulative medication, their behavior improved.

And regarding the ineffectiveness of punishment or bad experiences in terms of modifying behavior:

Faulty brakes may help explain why psychopaths commit brutal crimes: Their brains ignore cues about danger or punishment. “There are all these decisions we make based on threat, or the fear that something bad can happen,” says Dustin Pardini, a clinical psychologist and an associate professor of criminology at Arizona State University. “If you have less concern about the negative consequences of your actions, then you’ll be more likely to continue engaging in these behaviors. And when you get caught, you’ll be less likely to learn from your mistakes.”
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This insight is driving a new wave of treatment. What’s a clinician to do if the emotional, empathetic part of a child’s brain is broken but the reward part of the brain is humming along? “You co-opt the system,” Kiehl says. “You work with what’s left.” 



The article also talks optimistically about the possibilities of treatment, with this caveat:

No one believes that [the boys in treatment] will develop true empathy or a heartfelt moral conscience. “They may not go from the Joker in The Dark Knight to Mister Rogers,” Caldwell tells me, laughing. But they can develop a cognitive moral conscience, an intellectual awareness that life will be more rewarding if they play by the rules. “We’re just happy if they stay on this side of the law,” Van Rybroek says. “In our world, that’s huge.”

Killing Eve, Mad Chat, and The Hidden Brain

I've written about Killing Eve before. Here's a clip a reader sent in which she discusses the boredom and emptiness she feels.

Killing Eve was also featured in a recent episode of the podcast Mad Chat here. In it they interview Sarah Kay, who had done the sociopath themed episode of Sincerely, X. I think you can sign up for a free trial to listen to it here because it's behind a paywall.

The Killing Eve podcast references a lot of the Sincerely, X concepts, including the ups and downs of empathy and what it makes to be human. For instance, one fictional psychologist in Killing Eve has a quote about how most people when they think of sociopaths think: add violence, add coldheartedness. But what people should really be doing is subtracting everything that makes a person human. The podcast host and guest on Mad Chat do a good job pushing back on some of the portrayals of sociopathy or other mental illness in the show.

The Killing Eve podcast has a transcription.

The Hidden Brain is a sometime favorite of mine. Another sociopath friend of mine likes it because it explains some of the things about humans and how they're influenced, etc. that she's intuited but gives her the science. She liked a recent episode on empathy, but I didn't like the guest that they had on. Nor did I like the supposed example they used of the dude getting shot by paintballs. I just think it's a lot more complicated and whenever people try to simplify and give the same tired platitudes about the importance of empathy, I start feeling a little like I'm getting conned. The guest is a Stanford professor, and I guess I didn't empathize with him because I thought almost all of his takes were tired and even disproven by researchers like Paul Bloom, author of Against Empathy.