Empathy plays a fundamental role in successful social interactions. However, most tasks currently available for measuring empathy have limited ecological validity and therefore may not elicit true emotional responses in observers. To address this gap, we developed the Empathic Measure of True Emotion (EMOTE), the first emotion stimuli set to include footage of genuine positive and negative emotions unfolding in naturalistic contexts. We validated the EMOTE in a sample of 216 participants. The EMOTE demonstrated acceptable internal consistency, construct validity, and (...) alternate forms reliability for both cognitive and affective empathy. We also found that, relative to conventional empathy measures, the EMOTE elicited stronger affective empathy ratings in observers, and the stimuli were rated higher in both genuineness and emotional intensity. Together, these findings demonstrate that the EMOTE is a reliable and valid measure of cognitive and affective empathy with enhanced ecological validity, providing a valuable new tool for measuring empathy in both clinical and research settings. (shrink)

Richesse et complexité d’une pensée intégrative mais non réductionniste Dans l’introduction de cet ouvrage, Marie Gaille met en lumière la dimension plurielle du parcours de Cabanis, « formé à la médecine et engagé dans l’histoire politique de son temps, […] auteur d’une réflexion sur les institutions de soin, les prisons et les hôpitaux autant que d’écrits épistémologiques et relatifs à l’enseignement de la médecine ». Cette pluralité d’approches, de thématiques de réflexion et de domaines d...

The ambition of the "ethical anthropology" established by the author is to think about ethics as a process of becoming by way of a new and precise reading of Spinoza and to give a significant place to affects, desire, imagination, personal history, and encounters.

In this contribution we offer a Spinozist reading of the best practice guideline “Seeing the person behind the pathology”. It seemed worthy to ask ourselves the following question: when providing care to a sick patient, what does this involve, from an anthropological and psychological point of view, for the caregiver? Won’t this risk placing the caregiver, who faces tragic situations on a daily basis during his or her professional practice, in personal danger? These questions lead us to follow two lines (...) of thought. Firstly, to reflect on a new ethical anthropology of the caregiving relationship, beyond the great disembodied principles of bioethics. Secondly, to allow room once more for the caregiver’s natural and affective body in the caregiving relationship, and what the caregiver feels about the situation beyond or alongside medical imaging and analysis. These lines of thought themselves have resulted in practical experiments: allowing caregivers to experience other ways of being affected and encouraging them to actively contribute to participatory ethical reflection on their practice. In return, this involves putting aside the immediacy of expected effects, and to place healthcare ethics in a broad temporal perspective in a continually renewed future. (shrink)

Dans cet ouvrage, Philippe Danino part d’un constat qui fut à l’origine de son questionnement : « Jamais, dans son œuvre, on ne voit Spinoza véritablement exposer ce qu’est la philosophie. Cette idée donne lieu, chez lui, à une réflexivité très rare, ne constituant quasiment jamais un objet visé pour lui-même. Aucune véritable définition, en particulier, n’en est livrée ou travaillée ». Là où nous pourrions y lire une constante de la pensée spinoziste – il n’y a ainsi pas plus (...) de défin... (shrink)