Tag Archives: empathy

The Burden and Pleasures of Listening

Listening requires skills of approximation, imagination and empathy. No one claims that these processes are easy.

In one sense, the human experiment has failed to produce the kind of results that an observer dropped in from on high might expect. We have reasonably good hearing and a miraculous ability to use and manipulate symbols. But many of us still chatter morning to night. Yet, with exceptions,  a cosmic witness would surely notice that we are often inept at using our sense of hearing to accurately receive specific content. It is easy enough to lay down carpets of ideas, wishes, feelings, impressions and greetings. But as receivers of messages we often miss what has been put at our feet.

Most of us are bad listeners because of the innate narcissism that comes from wanting to make impressions rather than being impressed. Indeed, we hardly notice when we are walking over another’s words or pleas. Responding to another’s specific comments taxes us more than our efforts to put out there what we believe are interesting selves for others to admire.

True, it is more work to be a good listener than a fluent talker. Our verbalized thoughts come from within. But listening starts with a blank slate that must be filled in by generating the energy to receive something which comes from another’s experience. Most of us can more easily talk about our day than to genuinely listen to someone else’s. Listening requires skills of approximation, imagination and empathy. And no one claims that these processes are easy. So we often fall back on the habit of a “listening” performance that is little more than waiting for our turn to speak.

Think of this differential another way. The body levels an energy surcharge for being intensely engaged with the other’s feelings and ideas. Following another’s rhetorical wanderings at the norm of 200 words a minute is more taxing than creating our own. This condition makes it easy to escape another’s part of the exchange and engage the mind elsewhere. So we look at our phones. We make mental lists. We notice that we are late for another event. We wear earbuds that enable escape. And so on.

To be sure, we all have acquaintances who are only too happy to turn a conversational partner into an audience. They only gain satisfaction from being heard. And your enforced silence can free a wondering mind that may never get a chance to respond.

None of us are immune from the fatigue that comes with listening for meaning and nuance. What helps, however, is the creation of a conscious awareness that an impending listening task will be its own kind of tough work. For this reason, it helps to acknowledge listening challenges to be faced before they start. Just as you might “psych” yourself for a presentation to a group of people, it is helpful to mentally process the fact that the next minutes will require the work of prodigious listening. This puts the task on the day’s agenda of the challenging work to be completed. Think of how often you pass on specific and important information to others who show no sign that they see the moment as significant. Note-taking or asking for clarification is what most information-givers would like to see. What we usually get instead is an individual cognitively ‘idling’ while giving the appearance of being tuned in.

All of these conditions are applicable only if another is able to comprehend what is being said. Fluency in the language, overcoming noise, and completing thoughts from fragments of language are considerable skills.

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The Attractive Human Capacity for Empathy

second thoughts

Had we not been given so fitting a term, someone would have surely had to invent it.

It is virtually impossible to think of the effects of most forms of complex communication—from talk therapies to film—without addressing the capacities of key agents to acquire understandings that privilege compassion over judgment.  As film critic Roger Ebert noted about movies, “films are empathy machines.” We want to connect, and so we are drawn in when we see ourselves in the behaviors of others. It is an axiom of screenwriting that viewers will need to align with at least one character within a story.

Despite its obvious place as an essential feature of the fluent communicator, the capacity for empathy is unevenly distributed across any population.  Especially in these sour times, with many happy to describe their estrangement from others. But empathy remains a central capacity necessary for individuals engaged in true interactive communication.

Empathy is a bond created by recognition of oneself in someone else’s experience.  Or, as Martin Hoffman ingeniously describes it, empathy is “an affective response more appropriate to someone else’s situation than to one’s own.”  It simultaneously acknowledges the authenticity of another’s feelings and suggests the momentary creation of a more personal shared experience. It is a reminder that we are not alone, even when we feel estranged from other people. Empathy happens when we meet the challenge to imagine the inner lives of others.

President Obama after Hurrican Sandy White House Photo by Pete Souza
President Obama after Superstorm Sandy in 2012 

The word itself was not the invention of academic psychology, but grew from German aesthetic theory at the beginning of the 20th Century.  Robert Vischer was looking for a way to express the idea of projecting oneself onto another object (Einfühlung). He wanted to find a vocabulary that would help in the analysis of the individual’s response to the visual arts.  Had he not discovered so fitting a term, others would have surely had to invent it.  It is virtually impossible to think of the effects of most forms of complex communication—from film to talk therapies—without addressing the capacities of key agents to acquire empathetic understanding.

To some extent we seem hardwired for simple forms of empathetic responses.  In his Social Intelligence 2006, Psychologist Daniel Goldman describes an unlearned “primal empathy” that flows from simple contact with others. We and other primates are naturally inclined to “read” facial and physical expressions, converting them into tentative understandings about what others may be experiencing.  The threshold of awareness can be measured at the margins, as when a primate or infant is able to recognize itself (as opposed to an unknown or threatening alien) on a reflective surface. This kind of “mirroring” begins a sequence of consciousness that includes thinking as if they were the other. “I know how you feel” may be a cliché for the ages, but it reasonably describes what we take to be relatively faithful inferences made in limitless ranges of situations. Knowledge of an individual and their world increases the likelihood that we will recognize some of their experiences as our own.  In friends those bonds deepen and grow.

Most of us worry if we don’t find this impulse alive somewhere in the words or actions of a new acquaintance.  We ‘read’ others for signs that they understand the challenges we express.  The alternative is indifference or hostility: responses that school us into accepting feelings of estrangement.

Still, even with sincere effort, there is no guarantee. Familiarity can sometimes make empathy whither. Sometimes the more we know about another person, the less of a connection we feel. Biographers of famous people sometime report this effect.  The advantage of a loyal pet is that it will rarely reveal a backstory that makes us question our willingness to project the best into their actions.

In clinical settings focusing on mental health, empathy still functions as a core value in client centered therapy.  The idea of talk therapy without a supportive and accurate listener is almost unthinkable.  If quick and critical judgment is the poison of too many troubled relationships, empathy and full consciousness of how each party is feeling is a necessary antidote. This therapy is predicated on the suspension of judgment long enough to understand another.  Not surprisingly, the inability to be sympathetic is a recurring symptom in problematic mental processing, including paranoia, narcissism, and some forms of autism.

Because empathy is a subjective experience, it is easier to observe its basic impulse than to accurately map its affective meanings. We can strive for objective measures of it, but its sources are always bound in alignments and understandings unique to the individual. Thus, the great paradox of empathy is also the paradox of communication:  we live in the isolation of a unique private consciousness, even while an innate quest for connection pulls us out of ourselves and toward others.

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