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Gelare Khoshgozaran, a Los Angeles–based multidisciplinary artist, gave her initial performance of "UNdocumentary" as part of the welcome to what we took from is the state exhibition at Queens Museum in New York City. This performance entailed a reading, by the artist and audience members, of Khoshgozaran's original declaration of asylum to the US government. When this produced empathetic and, in Khoshgozaran's words, "depressed" reactions from the audience, Khoshgozaran altered the performance, rewriting the document to reflect how she understands her life trajectory, as opposed to what queer asylum seekers are expected to produce to become subjects of and legible to empire. The next iteration of the performance is a refusal of legibility and empathy for a life narrative she, in some ways, lived, but simultaneously did not identify with. This article argues that the revised performance of "UNdocumentary" interrupts heteronormative space and time, crafting a queer otherwise world where relationality is pushed out of the realm of identification, inviting a bond forged through opacity rather than the violence of transparency.

With its foundations of injury, harm, and pain, the sociology of punishment is poised to give attention to the role of empathy at precisely those instances of social experience where human connection, understanding, and social knowing are destroyed, avoided, prohibited, or simply impossible. I explore this predicament through a specific case drawn from fieldwork in a geriatric prison, where institutional and intersubjective relations established by prison workers challenge empathic connections. The 'graying' of the prison population, one of mass incarceration's unanticipated consequences, brings issues of pain, death, and dying to the fore. The majority of research to date on aging and dying in prison has had an important descriptive and policy orientation. There has been less of an emphasis upon the theoretical underpinnings of such a turn and the nature of intersubjective relations at the intersection of care and punishment. There have been no intensive ground-level analyses of aging in prison against the backdrop of mass incarceration in the contemporary era. This study seeks to fill that vacuum while offering a more complex understanding of the relevance and limits of empathy to the study of punishment.

AbstractThis article starts from the premise that empathy is an inherent part of social and political life but that this is not sufficiently theorised in International Relations (IR). Building on the burgeoning debates on emotions in world politics, it argues that the study of empathy should be developed more rigorously by establishing an interdisciplinary and critical framework for understanding the experiences and processes of empathy in IR. The central contribution of the article is twofold: firstly, it highlights limitations of the dominant perspective on empathy in IR, and secondly, it argues that a range of meanings may be attributed to empathy when examined within the sociopolitical conditions of particular contexts. Drawing on research on the conflict in Israel and Palestine, the article identifies and articulates two such alternative interpretations: empathy as non-violent resistance and as a strategy of normalisation.

AbstractEmpathy is an important building block for social interactions, that not only allows individuals experience and understand others' affective states, but also to helpfully respond to them. Although empathy can already be observed from infancy, only one questionnaire has been specifically developed to examine young children's empathy. This study translated and validated the original Dutch Empathy Questionnaire (EmQue) into Portuguese. A total of 250 caregivers of preschool typically developed children, aged between 3 and 6 years old, participated in this study. To assess the validation, a confirmatory factor analysis (CFA) was conducted, and internal consistency and concurrent validity were tested. The outcomes confirmed that the Portuguese version of the EmQue is also organized in a three‐factor structure (i.e., Emotion Contagion, Attention to Others' Feelings, and Prosocial Actions). The validation required the exclusion of five of the original items. The internal consistencies of the three EmQue scales for this Portuguese version were good. Associations between the three empathy scales with emotion recognition and prosocial behaviors were in accordance with previous research confirming concurrent validity. Divergent validity assessed through the association of the three empathy scales with aggression was partially confirmed.

When Carol Gilligan, Nel Noddings, and other ethicists of caring draw
the contrast between supposedly masculine and supposedly feminine moral
thinking, they put such things as justice, autonomy, and rights
together under the first rubric and such things as caring,
responsibility for others, and connection together under the second.
This division naturally leaves caring ethicists with the issue of how
to deal with topics such as justice, autonomy, and rights, but it also
leaves defenders of more traditional moral theories (now dubbed
"masculine") with the problem of how to treat (if at all)
the sorts of issues that ethicists of caring raise.

Positioned at the heart of psychology's theory and practice, as well as at the core of the so-called feminist ethic of care, empathy is nevertheless a matter of ambivalence for feminist psychology. This paper describes two symptoms of a failure of advanced Western-style democracies to get empathy right in terms of gender justice: the first is described here as the phenomenon of 'empathism'; the second as the 'female empathy tax'. Difference feminists (in psychology and elsewhere) have advocated a politics of recognition directed towards the celebration of the superiority of female and maternal empathy. Intended to enhance women's status, this is likely to backfire from the point of view of sexual equality unless complemented by a politics of affective redistribution between the sexes. Relinquishing the feminist attachment to the lopsided 'feminization' of empathy, in favour of its 'androgynization' as a fundamental human capacity, allows for the formulation of a post-patriarchal account of empathy.