The Cure for Unconcern: Empathy?

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Empathy is a strategy for relating to others. How does a growth mindset or a non-limiting compassion mindset (Dweck, 2008; Gainsburg & Cunningham, 2023) mediate a person's tendency to experience compassion fatigue or to feel empathy for others? Some believe that having compassion for others is akin to a savings account that has gone bankrupt (Gainsburg & Cunningham, 2023), suggesting that if the correct thought processes are in place, they can lead to a non-limited thinking approach to being benevolent, concerned, and selfless towards others. Individuals who do not adopt a limited ability to be compassionate approach to life consider that their resolve and self-control can help them engage in compassionate and helping acts toward others in need.

According to Gainsburg and Cunningham (2023), common knowledge among healthcare providers often reveals a tendency to have a bankrupt compassion account secondary to prolonged exposure to patients in their typically debilitated and weakened states. Nurses frequently report experiencing compassion fatigue, a phenomenon well-documented in the academic literature.

While considering that President Obama focused his efforts and attention on the empathy shortage among Americans, an apolitical stance (Schumann et al., 2014), social psychologists have also highlighted, for instance, that the extent to which a person believes they can be empathetic toward others allows them to engage in helping others' activities and behaviors. The connection to a belief that one can be empathetic might be related to a proclivity to want to help others, even though doing so may be presented with much difficulty and strain, for instance, taking care of critically ill patients.

Scholars have investigated the challenges people face when encountering situations that evoke empathy. The inverse description of empathy, as described by Erickson (2013, p. 564), is behaving in ways that do not show sufficient concern for others and are preoccupied with one's own needs. Non-empathic behavior is driven by the desire to meet one's own individualistic needs and wants. They are unable to see that others may have needs and wants that should and could be addressed if empathy were present.

Odysseus and Achilles

If we take an eschatological view when reading the poetic works of Homer, how does the end of life shape our thoughts for empathy? When Odysseus travels to the underworld, he reunites with dead Greek warriors and ghosts on his journey; he is greeted by the ancient, ghostlike warrior famous for his actions in Troy, whom the Greeks adored and admired—the legendary Achilles (Butler & Dirda, 2013, p. 295). Homer records a saying about the now-dead phantom of Achilles during a conversation between Odysseus and himself. Essentially, the ghost of Achilles asks Odysseus why he has come down to the place of the dead. Odysseus tells him that he has endeavored to journey to the depths below to seek advice from an eyeless prophet, Teiresias (Butler & Dirda, 2013, p. 567). Odysseus, in an honorary remark to the spirit of Achilles, responds by saying that Achilles was most fortunate during his time when he was alive and a statesman among his people, though now dead—Odysseus remarks by inquiring why Achilles is bemoaning and agonizing. Achilles responds that he would rather be alive, working as a servant and above ground, than a leader among the dead (Butler & Dirda, 2013, p. 568). What motifs from the ancient Greek poet tell us about the futility of fame and fortune, praise and prestige, position and title? Does the idea of death nearing, or circumstances such as job loss, failed endeavors, pursuing ambitious desires for success, life's challenges, or suffering, help us become more empathetic?

Empathic Implications for Leaders

Flexible versus rigid ways of thinking about challenges, opportunities, and navigating life have been thoroughly dissected, analyzed, and proliferated by Carol Dweck. She posited the growing versus fixated mindsets in her contributive work, Mindset: The New Psychology of Success (Dweck, 2008, pp. 6-7), which defines the variations in thinking, such that a cemented way of thinking is characterized by highlighting the fact that a person has a set ability, skills, and attitudes such that the driving force for the fixated mindset is to demonstrate one's capabilities and talents. In other words, the focus is always on themselves and what they are doing for the company, business, or organization, and is often characterized by an exaggerated sense of self.

On the other hand, the growing mindset is preoccupied with learning, improving, and understanding that change is beneficial and that one can improve through intentional application and trial to overcome challenges; the emphasis is on continuous improvement across the entire organization, department, or institution. Possessing a growth mindset is what other scholars believe to be pliable, easily influenced, and a go-with-the-flow mentality.

Explained by her peers, who co-authored with her at Stanford University, Schumann et al. (2014), Carol Dweck and colleagues expound on the empathy effort paradoxes associated with having a growth mindset. They describe that empathy requires effort to put into practice, whereas an individual can put themselves in the footsteps of another and produce the same feelings of empathy; all that is needed is the alacrity to do so.

Those who desire to be more relatable can take hints from Homer's Iliad and Odyssey, where end-of-the-road motifs serve as reminders, first and foremost, of the brevity of life and, to a lesser extent, of what is truly important. However, in and of themselves, working hard to provide for oneself, attaining education and employment, and possessing homes and material things are not inherently harmful. However, the overly concerned life of pursuing these things can rob us of our sanctity and our ability to empathize with our fellow man.

We should raise caution in our hearts as the fisher of men reminds all to seek first the commonwealth of God (The Holy Bible, New International Version, 1999, Matt. 6:25-34). Moreover, he knows that, as humans, full of needs and wants, we will have our needs met, and by doing so, we are free and have the liberty to be empathetic towards others, applicable both personally and professionally.

Leaders can take immediate action by practicing ways that develop empathetic muscles, such as becoming more familiar with the real-world life stories and biographies of others, especially their direct reports (Callaghan & Waldock, 2009, pp. 78-79). Scholars who have studied the field of managerial psychology and business leadership note that empathic leaders are attuned to those they lead, and the best of them pay attention to details, hints, and signs that employees broadcast (Bass, 2008, p. 130). Next, by pivoting into another person's situation and taking a bird's-eye view from their perspective, leaders can walk in their shoes to understand where they are coming from.

Lastly, leaders can communicate with their ears and listen with their voices, meaning to listen twice as much as they speak and, when necessary, to validate the other person's situation and offer reassurance. When performed well, leaders can refrain from correcting and advising, override the tendency to critique and intervene and encourage partnership, unity, and teamwork.

References:

Bass, B. M. (2008). Traits of Leadership. In The Bass Handbook of Leadership: Theory, Research, & Managerial Applications (4th ed., pp. 103–135). essay, Simon & Schuster.

Butler, S., & Dirda, M. (2013). The Iliad and the Odyssey: Homer. Barnes and Noble.

Callaghan, P., & Waldock, H. (Eds.). (2009). Oxford Handbook of Mental Health Nursing. Oxford University Press.

Dweck, C. S. (2008). Mindset the new psychology of success. Ballantine.

Erickson, M. J. (2013). Christian theology (3rd ed.). Baker.

Gainsburg, I., & Lee Cunningham, J. (2023). Compassion Fatigue as a Self-Fulfilling Prophecy: Believing Compassion Is Limited Increases Fatigue and Decreases Compassion. Psychological Science, 34(11), 1206–1219.

Schumann, K., Zaki, J., & Dweck, C. S. (2014). Addressing the empathy deficit: Beliefs about the malleability of empathy predict effortful responses when empathy is challenging. Journal of Personality and Social Psychology, 107(3), 475–493.

The Holy Bible: New International Version. (1999). Cornerstone Bible Publishers. (original work published 1973)

How does our ability to connect with others shape and uplift the very foundations of society?

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If an individual lives to the extent of an abstemious life, there are particular virtues worth pursuing. Whereas the influence of inebriants, liquid intoxicants, and other mind-altering substances prevents a clear-headed approach to life, one's primary focus is often to gain an edge over one's fellow man or become too dependent on others for security (A.A., 2022, p. 53), as such people usually chase after various ambitions, creating long lists of goals that may ultimately be pointless.

Relationships

Other social scientists describe relationships in terms of dimensional space. Consider how Erickson et al. (2024) define some interpersonal relationships. They explain that people perceive themselves as being better than, superior to, less than, or inferior to others. Additionally, scholars describe human behavior as being perceived as either unblemished and innocent or tainted and guilty when people compare themselves to others with a spiritual view (Erickson et al., 2024). Some people think that they have to stoop down for others, while others must look up to them.

Additionally, other scholars have explored how moral direction manifests in relationships within the world. Consider what Shweder & Haidt (1993) exchange views about virtuousness, explaining that people live in three domains of interrelatedness, through which they interact through behaviors of self-determination, tribalism, or supernaturalism.

Self-Determinism

Jonathan Haidt, an author and professor at New York University, details these themes informatively in his book, The Righteous Mind, and they are fitting and significant given the current state of affairs in our global community. Self-determination domain, or autonomous behaviors, as Haidt (2012) informs the reader, is a concept that suggests people, as a general rule, are organisms that need to fulfill basic human needs, cravings, and desires. The idea that these basic elements should be met creates a moral code that should not interfere with the goals of meeting these needs, resulting in a social system of freedom, personal rights, and lawfulness. Haidt (2012) emphasizes that this type of ideology is prevalent in first-world nations, such as the United States.

Tribalism

Secondly, Haidt (2012) informs the reader about the tribalism domain, a concept that suggests people, as a general rule, are part of a larger community organism, such as families, tribes, ethnic groups, institutions, territories, and villages. The idea that this domain should take precedence creates a moral code of duty to others, service over self, allegiance, commitment, and loyalty to the greater whole.

Supernaturalism

Lastly, Haidt (2012) states that the supernaturalism domain or spiritual outlook view is a concept that suggests people, as a general rule, are jars of clay, or temporary beings with a creator design implanted in them and designed for a being higher than themselves to act and behave according to the creator or higher power directives. The idea that this domain of higher power exists to the extent that it supersedes the way people live in the world or governs how they should live amongst other people and creates a moral code of acts, ranging from evil to holiness, cleanliness, and impurity, that prepares them for a rewarding afterlife or a place of never-ending despair.

For the acolyte who strives to follow behind the sandals of The Living Stone or the Galilean teacher, some virtues are worth pursuing, which encompass the concepts and themes that Haidt (2012) describes of self-determination, tribalism and supernatural domains; they include being upright, imitating the Father and the Son, shining a light of faith in the world, practicing love towards others—even those who oppose us—and embodying gentleness and kindness in all areas of life. However, it is crucial to bear in mind that moral striving is a dead-end road that leads to a cliff because no one can claim they are clean and have kept their heart pure (The Holy Bible, New International Version, 1999, 1 Peter 2:4, 1 Timothy 6: 11-12 & Proverbs 20:9).

Consider the words of the English poet William Cowper as a therapeutic balm for the soul as this essay comes to a close while embracing these virtues can be complex and more challenging than the millstone that Ajax lifted (Butler & Dirda, 2013, p. 116), the tasks even the strongest among us face can be achieved with the help of Jesus' teachings, but never meant for us to vaunt ourselves in a parade.

The self-applauding bird, the peacock, see

Mark, what a sumptuous Pharisee is he!

Meridian sunbeams tempt him to unfold

His radiant glories, azure, green and gold;

He treads as if some solemn music near,

His measured step were governed by his ear,

And seems to say, Ye meaner fowl give place;

I am splendor, dignity, and grace.

 

Not so the pheasant on his charms presumes,

Though he, too, has glory in his plumes;

He, Christian-like, retreats with modest mien,

To the close copse or far sequestered green,

And shines without desiring to be seen.

 

The plea of works as arrogant and vain,

Heaven turns from abhorrence and disdain:

Not more affronted by avowed neglect,

Then, by the mere dissembler's feigned respect.

What is all righteousness that men devise,

What but a sordid bargain for the skies?

But Christ, as soon would abdicate his own,

As stoop from heaven to sell the proud a throne. (Willmott, 1855, p. 55)

References:

Alcoholics Anonymous. (2022). Twelve steps and twelve traditions. Alcoholics Anonymous World Services, Inc.

Butler, S., & Dirda, M. (2013). The Iliad and the Odyssey: Homer. Barnes and Noble.

Erickson, T. M., Kuusisto, G. M., McGuire, A. P., Tingey, J. L., Crouch, T. A., Stebbins, O. L., & Lewis, J. A. (2024). Pure in heart: Perceived virtue states uniquely predict prosocial processes, spirituality, and well-being. Psychology of Religion and Spirituality, 16(1), 81–92.

Haidt, J. (2012). The righteous mind: Why good people are divided by politics and religion. Random House Inc.

Shweder, R. A., & Haidt, J. (1993). The Future of Moral Psychology: Truth, Intuition, and the Pluralist Way. Psychological Science, 4(6), 360–365.

The Holy Bible: New International Version. (1999). Cornerstone Bible Publishers. (original work published 1973)

Willmott, R. A. (1855). The Poetical Works of William Cowper (2nd ed.). George Routledge & Co.