This article describes the different "levels" of empathy on a simplified scale from zero-level sub self-empathy to universal material empathy, where all arrangements of matter and energy are valued equally. This spectrum provides a simple tool for mapping and visualising an individual's general empathic capacity.
It is important to note that although these layers are depicted concentrically, they are generally but not always concentrically inclusive. For example, some individuals feel empathy toward many species but not their own (as characterised by misanthropy). Others are capable of feeling empathy toward their nation, but not their own family. Still others can feel empathy toward their kin, their demographic, but not themselves (a characteristic of masochistic personality disorder). So if you were to use this diagram as a tool for mapping the general empathic capacity of an individual, it would make more sense to illustrate the capacity as a shape rather than specifically as a circle centred on the self.
It is important to note that although these layers are depicted concentrically, they are generally but not always concentrically inclusive. For example, some individuals feel empathy toward many species but not their own (as characterised by misanthropy). Others are capable of feeling empathy toward their nation, but not their own family. Still others can feel empathy toward their kin, their demographic, but not themselves (a characteristic of masochistic personality disorder). So if you were to use this diagram as a tool for mapping the general empathic capacity of an individual, it would make more sense to illustrate the capacity as a shape rather than specifically as a circle centred on the self.
Empathic capacity limited only to the red zone indicates empathy disorders. The blue levels span from the basic level of functional empathic capacity in humans to the spectrum's maximum capacity.
Self empathy
The simplest and most common form of empathy is empathy for the self. Since humans are motivated by fears and desires, self-empathy can be defined as the ability and willingness to act on those motivations to achieve needs and wants.
An observable lack of self-empathy (through self-destructive behaviours) may be an indicator of severe psychosis.
Self-empathy, however, is not sufficient for an individual to function as part of society, a community, or within a family unit. The empathic boundary must be cast wider for the individual to act in the interests of others.
An observable lack of self-empathy (through self-destructive behaviours) may be an indicator of severe psychosis.
Self-empathy, however, is not sufficient for an individual to function as part of society, a community, or within a family unit. The empathic boundary must be cast wider for the individual to act in the interests of others.
Kin and familial empathy
A family, whether nuclear or extended, categorises an individual's kin. This kinship is formed by individuals being related by blood and/or by strong social ties such as marriage or adopted parenthood. To be empathic toward ones kin is to be aware of the needs and desires of the group and its members, and to wilfully and proactively act (i.e. without coercion) in a manner favourable to their attainment.
While necessary for an individual to function as part of a family unit, kin and familial empathy are not sufficient to enable an individual to function constructively in society.
While necessary for an individual to function as part of a family unit, kin and familial empathy are not sufficient to enable an individual to function constructively in society.
Demographic empathy
Demographic empathy is one of the more abstracted forms of empathy, and also one of the easiest to achieve; humans are naturally geared to favour those who exhibit similarities to themselves over those different from them. The matter is a profoundly complex one, as it encompasses not just physical cues, but also perceptions of social status, personal values, and behaviour of others. Much of this data can be altered or even falsified at will, making ascertain of an individual's demographic a dynamic and largely subjective exercise.
The best measure of determining an individual's "demographic", however, is to simply ask "how well do others match this person's identity?"
Demographic empathy can be ascertained by determining to what extent the individual feels empathically to others based on that matching. If they can only feel empathic toward someone who they perceive to be 99% alike to their identity, or higher, they have low demographic empathy. If they feel empathic to someone who they perceive to be 25% or more alike to their identity, they have a high demographic empathy.
But demographic empathy really only has merit as a means for gauging general empathy. It is insufficient for an individual to function in a society -- unless that society were a hypothetical one consisting of tightly conformist personae.
The best measure of determining an individual's "demographic", however, is to simply ask "how well do others match this person's identity?"
Demographic empathy can be ascertained by determining to what extent the individual feels empathically to others based on that matching. If they can only feel empathic toward someone who they perceive to be 99% alike to their identity, or higher, they have low demographic empathy. If they feel empathic to someone who they perceive to be 25% or more alike to their identity, they have a high demographic empathy.
But demographic empathy really only has merit as a means for gauging general empathy. It is insufficient for an individual to function in a society -- unless that society were a hypothetical one consisting of tightly conformist personae.
Cultural and national empathy
Cultures are, in essence, a form of shared identity. As such, they provide an excellent means to observe an individual's social empathy.
Nations, while an arbitrary concept as far as empathy is concerned, serve to provide highly accurate cultural divisions, providing a finite boundary in which to evaluate cultural empathy. Nations can be loosely grouped as a "sub-type" of society, however the only real society in the current era is the global one. They are the halfway mark between tribe and species.
Whilst nations and cultures are not the same thing, combining them provides a straightforward measure for this important level of basic empathy.
An individual's cultural/national empathy can be understood by examining their views of the prosperity of their nation and their identification with their culture. Does the individual exhibit behaviour that promotes the prosperity of others within their nation? Does they share, propagate, and contribute toward cultural values?
A healthy cultural/national empathy will allow an individual to exist constructively within a local sub-society. But it is insufficient to contribute to the betterment of the world: how many individuals in history have loved their country, and yet viewed other, equal cultures and nations as resources to be exploited or destroyed? A strong cultural/national empathy without a broader empathic capacity perpetuates war and conflict.
Nations, while an arbitrary concept as far as empathy is concerned, serve to provide highly accurate cultural divisions, providing a finite boundary in which to evaluate cultural empathy. Nations can be loosely grouped as a "sub-type" of society, however the only real society in the current era is the global one. They are the halfway mark between tribe and species.
Whilst nations and cultures are not the same thing, combining them provides a straightforward measure for this important level of basic empathy.
An individual's cultural/national empathy can be understood by examining their views of the prosperity of their nation and their identification with their culture. Does the individual exhibit behaviour that promotes the prosperity of others within their nation? Does they share, propagate, and contribute toward cultural values?
A healthy cultural/national empathy will allow an individual to exist constructively within a local sub-society. But it is insufficient to contribute to the betterment of the world: how many individuals in history have loved their country, and yet viewed other, equal cultures and nations as resources to be exploited or destroyed? A strong cultural/national empathy without a broader empathic capacity perpetuates war and conflict.
Species empathy
A total and indiscriminate empathy of an individual's own entire species is the absolutely minimum level of empathic capacity for the individual to function constructively as a person in the global society. Individuals without this baseline capacity for empathy have potentially dangerous empathy disorders.
Empathy to species is simply an individual's capability to understand the viewpoints, needs, desires, and motivations of others. This capability enables mutually beneficial subsistence with others, and offers mutual protection from conflicts arising from empathy disorders that are limited to ones own culture/nation, demographic, kin/family, or the self alone.
Empathy to species is simply an individual's capability to understand the viewpoints, needs, desires, and motivations of others. This capability enables mutually beneficial subsistence with others, and offers mutual protection from conflicts arising from empathy disorders that are limited to ones own culture/nation, demographic, kin/family, or the self alone.
Class empathy
Extending further into the taxonomical meter, "class" empathy is characterised by the capacity and will to relate to the needs and desires of species beyond ones own, and to act in their interests. Often this is based on physical characteristics. An example would be an individual who is willing to eat the flesh of fish but not mammals (a pescetarian diet) for reasons of personal conscience.
Kingdom empathy
Characterised by valuing all life in the animal kingdom, and the willingness to act to its collective or individual benefit. An example would be rescuing a drowning bee from a swimming pool.
Life empathy
Characterised by valuing all life (including plant life, microbial life), and the willingness to act to its collective or individual benefit. (Hypothetically, this level of empathy would encompass non-terrestrial "life", or non-terrestrial material complexity exhibiting the characteristics of life).
Universal material empathy
This may not technically be a degree of "empathy", but rather a perspective used to show that, at a universal level, all arrangements of matter and energy -- including all life and the component parts of civilisation -- are ultimately equal in material value to any other pattern, and hold significance only to themselves (i.e. us as individuals). In this abstracted way, empathy can be described as a preservation mechanism exhibited by complex arrangements of matter and energy.
Universal material empathy is offered here as an end-cap to the empathic spectrum by the author, who would consider it indistinguishable from nihilism.
But my imagination has a limit. Perhaps the scale of empathy keeps going.
Universal material empathy is offered here as an end-cap to the empathic spectrum by the author, who would consider it indistinguishable from nihilism.
But my imagination has a limit. Perhaps the scale of empathy keeps going.
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