A Critical Review of a Philosophy of Empathy (the book)
You don’t need a philosopher to tell you what empathy is; you need a philosopher to help you distinguish the hype and the over-intellectualization from a rigorous and critical empathy.
Every parent, teacher, health care worker, business person with customers, and professional with clients, knows what empathy is: Be open to the other person’s feelings,
take a walk in their shoes, give them back their own experience in one’s own words such that they recognize it as theirs.
It is important to note that one may usefully take off your own shoes before trying on those of the other individual. This is perhaps implied in the folk definition of empathy, but overlooked in the over-intellectualization that occurs in academic treatments of the subject.
Okay – I’ve read enough – I want to order the book (compelling priced at $10 (US)): Order A Critical Review of a Philosophy of Empathy
So why is empathy in such short supply? Because we are mistaking the breakdowns of empathy – emotional contagion, conformity, projection, gossip, and getting lost in translation – for authentic empathy with one another in community. Drive out cynicism, shame, resignation, bullying, and empathy naturally shows up. There is enough empathy to go around. Get some here.
In this volume, Lou Agosta engages thirty three key articles from the great contributors to empathy studies such as William Ickes, Shaun Gallagher, and Dan Zahavi. Agosta distinguishes the hype from the substance, the wheat from the chafe, and the breakdowns of empathy from a rigorous and critical empathy itself as the foundation of community.
After debunking the prevailing scientism of empathy, this volume lays out a rigorous and critical empathy, leading the way forward with empathy studies that actually enable us to relate to one another.
rigorous and critical empathy itself as the foundation of community.
After debunking the prevailing scientism of empathy, this volume lays out a rigorous and critical empathy, leading the way forward with empathy studies that actually enable us to relate to one another.
Meanwhile, even more praise from the critics for A Critical Review of a Philosophy of Empathy by Lou Agosta
“Agosta’s book is at the right place and the right time. One of the most exciting things about emerging areas of academic study is when a dialogue can be enjoined among those with various insights. It is in this way that an understanding of the core subject matter (in this case empathy) can grow and be enriched. Lou Agosta’s latest book does just this. It begins with an artifact […] The Routledge Handbook of the Philosophy of Empathy (2017) and it engages with the various contributors individually and with some of the major themes in a multi-disciplinary way—such as social psychology and the phenomenology of empathy, and situates them into how empathy might be practiced. (Thus, it continues the practice-oriented methodology of Agosta’s Empathy Lessons that has been influential.)
“What makes A Review so successful is that we are presented with one mind (Agosta’s) in dialogue with many minds. This does two things: (a) it pulls together [the Handbook’s] vision; and (b) it extends the dialogue inviting other essays to be written to further enrich the dialogue. Both of these objectives creates space for the debate and discussion of empathy which has established itself as an important component of several disciplines, e.g., ethics, social/political philosophy, sociology, literary theory, and psychology. I predict that this influence will continue to grow. It is a great read for scholars and a crucial acquisition for university libraries.” Michael Boylan, professor of philosophy at Marymount University and author of Fictive Narrative Philosophy: How Literature can act as Philosophy,and the philosophical novel T-Rx: The History of a Radical Leader.
“In this, his fifth book, Lou Agosta cements his status as the preeminent expert on empathy. I, a psychologist and psychoanalyst, know of the view of empathy in my fields. Agosta here deftly acquainted me with the way empathy is seen by other disciplines, such as philosophy, cognitive science, neuroscience, anthropology, and aesthetics. With his lively mind and fluent, playful writing style, he enlightens and entertains the reader.” James W. Anderson, Clinical Professor of Psychiatry and Behavioral Sciences, Northwestern University, and President, Chicago Psychoanalytic Society (2017-2019)
“Lou Agosta calls it as he sees it. His distinct voice is both knowledgeable and radical in his advocacy of a conscious and deliberate embrace of empathy. He is passionate in putting forward that the understanding of empathy and its daily application is the essential element in improving the human condition in modern times.
“Lou Agosta’s most recent book in his series on empathy reviews the philosophical origins of empathy and current controversies. His tour de force reviews thirty three authors on empathy and makes a critical evaluation of both important contributions and limitations of the extensive literature regarding key concepts in the field of empathy studies. The book will appeal to those who believe empathy is critical in all aspects of interpersonal relatedness from psychotherapy to organizational culture.
“Topics covered include the core importance of empathy in human being. Empathy is reviewed from an historical perspective including philosophical, moral, aesthetic, cultural and clinical frames of exploration.
“Lou Agosta is a natural teacher and rare will be the reader who does not learn something significant from his new book.” Dennis Beedle, MD, former Chair, Department of Psychiatry, Saint Anthony Hospital, Chicago
Click here to order: Order A Critical Review of a Philosophy of Empathy
Short BIO: Lou Agosta, PhD, teaches and practices empathy at Ross University Medical School at Saint Anthony Hospital, Chicago, Il. He is the author of three peer-reviewed books in the series A Rumor of Empathyand the best selling, popular book, Empathy Lessons. His PhD is from the philosophy department of the University of Chicago and is entitled Empathy and Interpretation. He is an empathy consultant in private practice in Chicago, delivering empathy lessons, therapy, and life coaching, to individuals and organizations.
(c) Lou Agosta, PhD and the Chicago Empathy Project
Review: Empathy, Embodiment, and the Person by James Jardine
The occasion for James Jardine’s engaging and complex book is the publication of the critical edition of Husserl’s drafts for Ideas II, edited (separately) by Edith Stein and Ludwig Landgrabe as Husserliana IV/V [Hua]. Jardine notes:
“I draw upon a forthcoming volume of Husserliana which, for the first time, presents the original manuscripts written by Husserl for the project of Ideen II (Hua IV/V), a now-finished editorial task which was carefully pursued for several years by Dirk Fonfara at the Husserl-Archiv in Köln” [Jardine 2022: 4].
For this substantial scholarly contribution, we, the academic reading public, are most deeply grateful. We are also grateful for James Jardine’s penetrating and dynamic engagement with the cluster of issues around empathy, ego, embodiment and community raised in Husserl’s Ideas II. This is also the place to note that like many academic books, the pricing is such that individuals will want to request that their college, university, or community library order the book rather than buy it retail.
Empathy is a rigorous and critical practice. The commitment is always to be charitable in reviewing another’s work, and this is especially so when the topic is empathy. An empathic review of a work on empathy requires – sustained and expanded empathy. Any yet is not a softball review and Jardine’s work presents challenges from logical, phenomenological and rational reconstruction perspectives. It is best to start by letting Jardine speak for himself and at some length:
“I motivate and explore in detail the claim that animate empathy involves the broadly perceptual givenness of another embodied subject as experientially engaged in a common perceptual world. Interpersonal empathy, which I regard as founded upon animate empathy, refers by contrast to the fully concrete variety of empathy at play when we advert to another human person within a concrete lifeworldly encounter” [Jardine: 5].
“ […] [O]nce we recognise that the constitution of a common perceptual world is already enabled by animate empathy—without an analysis of the latter being exhausted by our pointing out this function—this allows us to render thematic the specific forms of foreign subjectivity and interpersonal reality that are opened up by interpersonal empathy, which involves but goes far beyond animate empathy” [Jardine: 88].
The key distinction is clear: “animate empathy” is distinct from “interpersonal empathy.” This distinction is widely employed in empathy scholarship, even if not in these exact terms, with many varying nuances and shades of meaning. This distinction roughly corresponds to the distinctions between affective and cognitive empathy, between empathic receptivity and empathic understanding, and, most generically, between “top down” and “bottom up” empathy. Arguably, the distinction even corresponds to that between the neurological interpretation of empathy using mirror neurons (or a mirroring system just in case mirror neurons do not exist) and the folk definition of empathy as “taking a walk in the other person’s shoes (with the other’s personality)”.
I consider it an unconditionally positive feature of Jardine’s work that he does NOT mention mirror neurons, which are thoroughly covered elsewhere in the literature (e.g., V. Gallese, 2006, “Mirror Neurons and Intentional Attunement,” JAPA).
From a phenomenological point of view, Jardine succeeds in showing that Husserl is a philosopher of empathy – animate empathy. Even if Maurice Merleau-Ponty does carry the work of phenomenology further into neurology and psychology, having inherited Jean Piaget’s chair, Husserl is already the phenomenologist of the lived experience of the body. The human (and mammalian!) body that one encounters after every phenomenological bracketing and epoché is a source of animate expressions of life. A pathological act of over-intellectualization is required not to see the body as expressing life in the form of sensations, feelings, emotions, affects, and thoughts. There are dozens and dozens of pages and lengthy quotations devoted to this idea. Here are a couple of quotes by Husserl that make the point:
“We ‘see’ the other and not merely the living body of the other; the other itself is present for us, not only in body, but in mind: ‘in person’” (Hua IV/V 513/Hua IV 375, transl. modified ).
“The unity of the human being permits parts to be distinguished, and these parts are animated or ensouled (beseelt) unities (Hua IV/V 582 [1916/1917])” [Jardine 2022: 78].
Animate empathy LIVES in Husserl’s Ideas II. In addition, the shared space of living physical bodies creates a clearing for the intersubjective perception of natural (physical) objects in the common world of things and events. In that sense, empathy is at the foundation of the shared intersubjective world of thing-objects (as Heidegger would say “present to hand”).
However, the big question – for Husserl, Jardine, and all of us who follow – is does Husserl’s version of empathy found the intersubjective world of conscious human beings with intentional perceptions, emotions, actions, and personal engagements?
After nearly three hundred pages of engaging, useful, and lengthy quotations from Landgreb’s and Stein’s drafts of Ideas II, closely related texts of Husserl, and Jardine’s penetrating and incisive commentary, this reviewer was still not sure. In addition to my own shorting-comings, there are significant other reasons and considerations.
Jardine’s work is an innovative train-wreck, rather like Leonardo’s fresco the “Last Supper” – even at the start, da Vinci’s masterpiece was a magnificent wreck as the underlying plaster of the fresco did not “set up” properly. In this case, the underlying plaster is Husserl’s “work in progress” of Ideas II. (I acknowledge “work in progress” is my description, not Jardine’s.)
As is well known, Husserl himself withheld the manuscript of Ideas II from publication. He was not satisfied with the results, having been accused of succumbing to the problematic philosophical dead-end of solipsism, the inability to escape from the isolated self, knowing only itself. Will empathy solve the problem?
It is a further issue (not mentioned by Jardine) that everything without exception that Husserl actually published in his life about empathy after he published Ideas I (1913), makes “empathy [Einfühlung]” nonfoundational in relation to the givenness of the other individual, displacing it “upstairs.” For example, Husserl writes in the Cartesian Meditations:
“The theory of experiencing someone else, the theory of so-called ‘empathy [Einfühlung],’ belongs in the first story above our ‘transcendental aesthetics’” [Husserl 1929/31: 146 (173); see also Agosta, 2010: 121].
Now strictly speaking, Jardine could reply that quoting Husserl’s Cartesian Meditations is out of scope for an engagement with Ideas II, and that is accurate enough as it stands; but what is not out of scope is the challenge of solipsism with which Husserl was wrestling philosophically throughout his career. As noted, at the level of the Cartesian Meditations (which Jardine does occasionally quote when it suits his purpose (but not the above-cited quote!)), empathy belongs to the first story upstairs above his “transcendental aesthetics,” as Husserl writes, quoting a Kantian distinction.
Thus, we engage with Jardine’s implicit reconstruction of Husserl’s repeated attempts to navigate the labyrinth of phenomenological experience, joining and separating the subject/self and other individual.
Jardine follows Husserl from the solipsistic frying pan into the fire by quoting Husserl accurately as saying the self and other are separated by an abyss:
“Husserl calls out a “series of appearances (…) are exchanged, while each subject yet remains ineluctably distinct from every other by means of an abyss, and no one can acquire identically the same appearances as those of another. Each has his stream of consciousness displaying a regularity (Regelung) that encompasses precisely all streams of consciousness, or rather, all animal subjects (die eben über alle Bewusstseinsströme bzw. Animalischen Subjekte übergreift)” (Hua IV/V 254–255/Hua IV 309, transl. modified )” [Jardine: 134 (emphasis added)].
Husserl tries a reduction to absurdity to escape from the solipsistic world of this abyss between self and other, supposing the world really were mere semblances. One will eventually encounter a person who is a non-semblance. This other individual who transforms the mere semblance into actually appearance awakens one from the dream of solipsism If it could be shown or argued that this other individual is necessarily given/presented/encountered, then all one’s previous solipsistic experience would be like hallucinatory madness. With apologies to Hilary Putnam, this is Husserl’s “brain in a vat” moment [Jardine: 126]:
“…[A]ny intersubjective “apperceptive domain”, Husserl claims, it is conceivable that, in the solipsistic world, “I have the same manifolds of sensation and the same schematic manifolds,” and, in as much as functional relations hold between such manifolds, then it may be that “the ‘same’ real things, with the same features, appear to me and, if everything is in harmony, exhibit themselves as ‘actually being’” (Hua IV/V 295 ; cf. Hua IV 80). And yet, if other human living bodies were to then “show up” and be “understood” as such, the feigned reality of our experienced ‘things’ would be called into question:
Now all of a sudden and for the first time human beings are there for me, with whom I can come to an understanding [. . . .] As I communicate to my companions my earlier lived-experiences an d they become aware of how much these conflict with their world, constituted intersubjectively and continuously exhibited by means of a harmonious exchange of experience, then I become for them an interesting pathological object, and they call my actuality, so beautifully manifest to me, the hallucination of someone who up to this point in time has been mentally ill (Hua IV/V 295–296/Hua IV 79–80, transl. modified )” [Jardine: 126].
This is a remarkable passage from Husserl, and we are indebted to Jardine’s scholarship for calling it to our attention. The thing that is missing or must be rationally reconstructed in Husserl is the necessity of the givenness of the other; but then, of course, the hermeneutic circle closes and the problem of solipsism is undercut, does not arise, and the character of phenomenology shifts. As is often the case, the really interesting work gets done in a footnote:
“For Husserl, this insight, that a phenomenological treatment of the constitutive relation between subject and world would have to address the (co-)constitutive role played by intersubjectivity, raises issues which cannot be addressed by a single analysis, but which rather demand a rethinking of the entire project of phenomenology” [Jardine: 127 (footnote) (reviewer’s embolding)].
There is nothing wrong with Jardine’s argument, yet, as noted, since this is not a softball review, there is something missing. The distinction “reconstruction” or “rational reconstruction” may usefully be applied to Husserl’s description and/or analysis of empathy. Jardine attempts to cross the abyss by means of interpersonal empathy. To that purpose, Jardine marshals the resources of narrative and of Alex Honneth’s distinction of “elementary recognition.”
To his credit, Jardine holds open the possibility that Husserl’s use of “empathy” does provide the foundation, at the time of Ideas II (1915 – 1917 and intermittently in the 1920s as Stein and Landgrabe try to “fix” the manuscript). Yet Jardine pivots to Alex Honneth’s (1995) key distinction of recognition (“elementary recognition,” to be exact) to provide the missing piece that Husserl struggled to attain. I hasten to add that I think this works well enough, especially within the context of an implied rational reconstruction of empathy within Husserlian/Honnethian dynamics and Husserl’s verstickung in solipsism.
However, this move also shows that Husserl did not quite “get it” as regards empathy being the foundation of interpersonal relations or community. As noted, Husserl is quite explicit in his published remarks that empathy gets “kicked upstairs” and is not a part of the foundation but of the first story above immediate experience, which as those in Europe know well is really the second story in the USA.
As noted, Jardine makes the case for bringing in supplementary secondary, modern thinkers to complement the “work in progress” status of Ideas II as a “messy masterpiece” (Jardine’s description, p. 4). I hasten to add that I do not consider Edith Stein a secondary thinker as her own thinking is primarily and complexly intertwined with that of Husserl. Likewise, Dan Zahavi is an important thinking in Jardine’s subtext and background, whose (Zahavi’s) contributions on empathy and Husserlian intersubjectivity (Husserliana XIV – XV) align with my own (2010) and are not an explicit part of the surface structure of the Jardine’s text.
Relying on the good work that Jardine initiatives, the reconstruction of Husserl’s relationship to empathy can be done in three phases. Husserl first attempts straightaway to connect the subject/self and the other individual person using empathy in Ideas I (1913). This results in the accusation of solipsism. The accusation “has legs,” because arguably Husserl fails to clarify that the other is an essential part of the intentional structure of empathy, even if the noematic object is inadequate or unsatisfied in a given context. Husserl then tries different methods of crossing the “abyss,” including Ideas II and the animate empathic expressions of the lived body. Husserl himself is not happy with the result as it does not quite get to what Jardine properly calls “interpersonal empathy.” At the risk of over-simplification, “interpersonal empathy” what happens we when “get understood” by another person in the context of human emotions and motivations.
The engagement with the critical edition of the second and third volumes of Ideas, provides extensive evidence that for Husserl, the world of experience is dense with empathy. But at the level of Ideas II (and HuaIV/V), there is an ambivalence in Husserl whether he wants to make empathy a part of the superstructure or infrastructure of the shared, common intersubjective world (especially non-animate things in that world). This can be tricky because, as Jardine makes clear, animate empathy is enough to give us intersubjective access to a world of physical objects and things. However, that is still not intersubjectivity in the full sense of relating to other selves who are spontaneous separate centers of conscious emotional and intentional acts.
I have suggested, separately (Agosta 2010, 2014) that Husserl steps back in his published works from embracing the intentional structure of empathy (in all its aspects) as full out foundation of intersubjectivity. However, in the Nachlass, especially Hua XIV and XV, empathy is migrating – evolving – moving – from the periphery to the foundation of intersubjectivity in the full sense of a community of intentional subjects.
Meanwhile, Husserl attempts to constitute intersubjectivity along with empathy (the latter as not foundational) by reduction to a “sphere of ownness” in the Cartesian Meditations (1928/32). The debate continues and Husserl later elaborates the distinction lifeworld (Lebenswelt), arguably under the influence of Heidegger, Scheler, and others, which lifeworld, however, is applied to nature not social human community. Husserl’s Nachlass, especially volumes Hua XIV and Hua XV demonstrate in detail that Husserl was moving in a hermeneutic circle and empathy was evolving from the periphery to the foundation of intersubjectivity (Zahavi 2006; Agosta 2010, 2014).
In lengthy quotations for the Cartesian Meditations and Phenomenological Psychology, Jardine validates that Husserl engages with personal character in the sense of personality. Jardine is on thin ice here, for though Husserl calls out “autobiography” and “biography” – and what are these except “self writing” and “life writing,” yet that is a lot to justify that Husserl goes more than two words in the direction of narrative.
Of course, one can build a case for a rational reconstruction of Husserl’s subtext as a hermeneutic phenomenology of narrative or the other as oneself and vice versa. And it results in the work of – Paul Ricoeur! That Husserl is not Paul Ricoeur – or Levinas or Heidegger or Merleau-Ponty or Sartre or Hannah Arendt, or, for that matter, Donald Davidson – takes nothing away from the innovations contributed by Husserl. It is rather a function of Jardine’s noodling with the interesting connections between all these. Nothing wrong with that as such – yet there is something missing – Husserl!
Therefore, the guidance to the Jardine is to let Husserl be Husserl. The author really seems to be unable to do that. There is nothing wrong with what Jardine is doing – from sentence to sentence, the argument proceeds well enough. But the reader finds himself in a discussion of “narrative” in the same sentence as Husserl and Ideas II. I hasten to add that I appreciate narrative as a research agenda, and have seven courses by Paul Ricoeur on my college and graduate school transcripts. And yet, once again, there is something missing – one can read Husserl against himself and maybe Jardine thinks that is what he is doing – but it is rather like what The Salon said about the paintings of Cezanne – he paints with a pistol – paint is splattered all over the place – the approach is innovative – but we were expecting impressionism and get – Jackson Pollack! We were expecting phenomenology and got – Donald Davidson or P.F. Strawson or Honneth – all penetrating thinkers, everyone, without exception.
In reading Jardine, I imagined that the transition from animate to interpersonal empathy could be facilitated – without leaving the context of Husserl’s thinking – by the many passages in which Husserl describes the subject’s body as being the zero point and the other’s as being another zero point.
Allowing for an intentional act of reversing position with the other, does this not provide an ascent routine to the folk definition of [interpersonal] empathy of “taking a walk in the other’s person’s shoes” [or, what is the same thing, the other person’s zero point]? Unless I have overlooked something, I do not find this argument in Jardine, though it might have been made the basis of a rational reconstruction of interpersonal empathy sui generis in Husserl without appeal to other thinkers. Thus, Jardine describes the “here/there” dynamic in Husserl:
“Accordingly, we can say that for a subject to empathetically grasp another’s living body she must comprehend it as a foreign bodily “here” related to a foreign sphere of sense-things (to which foreign “theres” correspond), where these are recognised as transcending – but also, at least in the case of “normality,” as harmonious with – my own bodily “here” and the sense-things surrounding it [. . . . ] Husserl suggests that, when the materiality of the other’s body ‘over there’ coincides, in its “general type,” with my own lived body ‘here’ in its familiar self-presence, “then it is “seen” as a lived body, and the potential appearances, which I would have if I were transposed to the ‘there,’ are attributed to as currently actual; that is, an ego is acknowledged in empathy (einverstanden wird) as the subject of the living body, along with those appearances and the rest of the things that pertain to the ego, its lived experiences, acts, etc.” That is, alongside the perceptible similarity of my lived body and the other’s [. . . ], this empathetic apprehension of a foreign sphere of sense-things also rests upon a further structural feature of perceived space; namely, that each ‘there’ is necessarily recognised as a possible ‘here,’ a possibility whose actualisation would rest solely upon my freely executing the relevant course of movement’” [Jardine: 131].
Jardine performs engaging inferential and speculative gyrations to save Husserl from so much as a hint of the accusation of inconsistency instead of emphasizing that Husserl’s use and appreciation of empathy develops, evolves, is elaborated. Husserl gets more intellectual distance from and closeness to empathy as he learns of Max Scheler’s work on the forms of sympathy and Heidegger’s work on Mitsein (which, I hasten to add, are in Jardine’s extensive and excellent footnotes and references).
Another approach to crossing the abyss between self and other is a transcendental argument. This goes beyond anything Jardine writes, but if offered in the Husserlian spirit and if it helps to put his project in the broader context, then it warrants consideration.
The argument informally: The distinction between self and other is not a breakdown of empathy; the distinction is the transcendental requirement, the presupposition, for empathy. If I lose the distinction between self and other, then I get emotional contagion, conformity, projection (Lipps), or communications that get lost in translation. Only if the distinction between self and other stand firm, is it possible, invoking aspects of acts of empathic intentionality, to communicate feelings (sensation, emotion) across the boundary between self and other; relate to the other individual as the possibility of reciprocal humanity; take a walk in the other’s shoes with aspects of their personality; and respond empathically to the other with performative linguistic acts of recognition. We do not merely express recognition; we perform it, thereby, instituting mutual dignity.
Husserl’s blind spot in this area and – do I dare say it? – perhaps Jardine’s as well is a function of remaining at the level of a single subject phenomenology, at least until the elaboration of the distinction, life-world (Lebenswelt). Until we explicitly get to the lifeworld, what would a multisubject phenomenology look like? The short answer is Heidegger’s Mitsein, Levinas on the fact and face of The Other, Ricoeur on oneself as other, or Sartre on the gaze of the other bestowing individuality and identity on the one.
Along these lines, Jardine usefully identifies the text where Husserl credits the other with constituting the social self of the self. The other gives me my humanity and without the other’s constitutive activity, one does not get to be a human being. Here Husserl comes closest to acknowledging that the one individual gets her/his humanity from the other individual. This is Jardine directly quoting Husserl:
“I arrive at the construal of myself as a human being (in the sense of mind) by way of a comprehension of others, i.e., insofar as I comprehend them as centres not only for the rest of their surrounding world but also for my lived body, which is for them an object of their surrounding world. It is precisely thereby that I comprehend them as construing me similar to the way I construe them, thus as construing me as social human being, as comprehensive unity of living body and mind. Therein is rooted an identification between the ego that I encounter in direct inspection – as ego which has its lived body over and against it – and the ego of the other’s presentation of me, the ego that the other can understand and posit, at one with my living body as, for the other, present “externally,” in acts which I for my part attribute to the other. The comprehensive presentation others have, or can have, of me is of service to me as regards the construal of myself as social “human being,” hence the construal of myself totally different from the way I apprehend myself in direct inspection. By means of this construal, with its complicated structure, I fit myself into the human family (Menschheitsverband), or, rather, I create the constitutive possibility for the sense of this “family.” I can now say “we,” and then for the first time do I become “I” and the other precisely another” (Hua IV/V 218–219 ; cf. Hua IV 325, 242)” [Jardine: 227].
This is one of the most innovative things Husserl ever wrote – too bad it is such a bad fit with a one-person phenomenology. As Husserl famously puts the point in the Cartesian Meditations, the verifiable accessibility of others, and with this their existential character for me, consists exactly in their original inaccessibility (Hua I: 144) [Jardine: 81]. Two steps forward; one backwards?
However, even within a one-person phenomenology, one can rationally reconstruct an extension of Husserl’s thinking, going beyond Husserl and Jardine here, that dialectically mediates original and nonoriginal experience as allowing a third term – vicarious experience.
Phenomenologically what is missing is the distinction “vicarious feeling” or “vicarious experience.” Max Scheler elaborated such a distinction as Nachfühlen or Nachleben, and Jardine notes Scheler in the footnotes without, however, making the phenomenological connection to an intermediate form of experience between originally owned and nonoriginal. A vicarious experience is my original experience of another person’s original experience. So is it original? My experience is by definition original, but the other’s original experience is nonoriginal to and for me. So, the distinction between original and nonoriginal breaks down and is mediated by vicarious experience, an experience of the other that is mine own without my being the other. Hidden in plain view? (For further details on Scheler see Agosta 2014a.)
Another path to intersubjectivity that Husserl calls out but that both Husserl and Jardine leave undeveloped is that of joint intentionality. Key term: joint intentionality. There is very little new under the sun, but Michael Tomasello (2008) and R. Peter Hobson (2005) have separately and innovatively elaborated this distinction, “joint intentionality.”
Consider an example. The placement of the parenthesis is key: “I see the cathedral.” “You see the cathedral.” “I see you (you see(ing) the cathedral).” Once my intentionality includes yours, we have a non-solipsitic relationship. Solipsism is undercut and cannot become a serious issue. My intentionality in relating to another can be inadequate or unsatisfied, but an inadequate or unsatisfied relatedness to an other is still relatedness.
We can misunderstand one another, which means we can clarify the misunderstanding and reach an understanding. This would give us what Jardine calls interpersonal empathy. Thus, Jardine identifies “joint intentionality” in Husserl (without, however, identifying it as such):
“As Husserl notes, if I am looking at a cathedral and I notice another standing by me, ‘his gaze directed at this cathedral, then I understand this without any further ado. His seeing, which I experience through empathy, is equally an immediate having-over-against: the object is immediately given’ (Hua IV/V 510–511/Hua IV 373, transl. modified ). While we normally only take human others to see a cathedral as a cathedral—in that this sense is one generated and sustained by human experience and social praxis—Husserl’s claim that we would empathetically take the other to immediately see the ‘colossal black thing’ (which is a cathedral for us) surely holds with regard to some non-human animate others too” [Jardine: 140].
Once again, a powerful approach, if not a complete answer, is “hidden in plain view.” In a sense, it is a scandal that we still lack a thorough intentional analysis of empathy. So here it is: The other and the other’s intention are a fundamental part of the structure of empathy. Empathy aims at and includes the other. Without the other, empathy is not empathy. It is emotional contagion or conformity or projection or misunderstanding.
Another consideration. Is the distinction between animate and interpersonal empathy exhaustive? Is “sustained empathy” different than “interpersonal empathy”? This would be analogous to the difference between a snapshot – a single instance – and a video – a series of instances across time (for more on “sustained empathy” see Goldberg, 2015: 89 – 98). Like a video as opposed to a snapshot, sustained empathy opens up possibilities, emergent properties, and a depth of engagement, that is at a qualitatively different level than an isolated encounter. One has to listen to another person and respond to them empathically over a period of time and get to know them in order to appreciate not just that (for example) the person is angry and what triggered the anger, but the motivational, development, historical, emotional, and even the future context in depth. When interpersonal empathy is sustained across time and numerous encounters with the other person, then a network of empathic relatedness, empathic responsiveness, and authentic human relations based in empathy opens up.
Never underestimate Husserl. Never underestimate empathy. Never. Jardine quotes Husserl as describing sustained empathy (the term is not used). It remains unnamed, but, I submit, it is not reducible to animate and/or interpersonal empathy. This begins a new thread and perhaps a new book. It is best to let Husserl have the next to last word [Jardine: 266]:
“ …[W]e can now see why Husserl regards fully understanding another person as an infinite task, and maintains that reaching its ideal form would require me to relive the other’s personal live in extenso, and to comprehend the developmental contours of her personal character by situating them within an infinitely detailed narrative (Hua IV/V 458 [1916/1917]). A deep understanding of another person’s actions, emotions, and beliefs can always be informed by familiarising oneself with their personal character and the history of its coming-to-be, and on the other hand, such an understanding is exactly a way of acquiring and developing such a familiarity (Hua IV/V 579 [1916/17]; see also Hua IV/V 312 (HuaIV 104) ). Consequently, our ability to envisage and understand the motivational context of another’s actions is best seen as embedded within ongoing personal relationships, in which our acquaintance with the other person’s character has gradually developed through repeated empathetic contact, as well as through communicative engagement and, more generally, through participating with the other in a common human world.”
Having urged “let Husserl be Husserl,” I have a final thought about what is missing from the entire discussion of empathy in Husserl, Jardine, and the philosophical handbooks of empathy, and this is so even if one includes “sustained empathy” as having been implicitly engaged (even though I would maintain that is not the case). When a person receives empathy, when a person “gets a good listening,” when a person is responded to empathically, when a person experiences authentic relatedness to another – regardless of the form – then the person often experiences an opening in what is possible in the person’s life, choice, and situation. The person is empowered by the empathy to inquire into what is available and accessible for him- or herself that goes beyond mere psychology into a fundamental inquiry that transforms possibilities of knowing and acting. Something in the person’s way of being and relating changes, shifts, transforms. The person shifts out of stuckness and into action that makes a profound and positive difference. How does that come about? Now that is something worthy of further inquiry.
Review: Empathy, Embodiment, and the Person: Husserlian Investigations of Social Experience and the Self by James Jardine. Chaum, Switzerland: Springer Nature. ISSN 0079-1350 ISSN 2215-0331 (electronic). ISBN 978-3-030-84462-2 ISBN 978-3-030-84463-9 (eBook). https://doi.org/10.1007/978-3-030-84463-9
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(c) Lou Agosta, PhD and the Chicago Empathy Project