Self-empathy in NVC means checking in with your own feelings and needs.
Tragically, one of the rarest commodities in our culture is empathy. People are hungry for empathy, They don't know how to ask for it.
All that has been integrated into NVC has been known for centuries about consciousness, language, communication skills, and use of power that enable us to maintain a perspective of empathy for ourselves and others, even under trying conditions.
An affective response more appropriate to another's situation than one's own.
When I say that all men have the mind which cannot bear to see the suffering of others, my meaning is illustrated this way: when two men suddenly see a child about to fall into a well, they all have a feeling of alarm and distress, not to gain friendship with the child's parents, nor to seek the praise of their neighbors and friends. From such a case, we see that a man without the feeling of commiseration is not a man. The feeling of commiseration is the beginning of humanity.
I've thought a lot about the power of empathy. In my work, it's the current that connects me and my actual pulse to a fictional character in a made up story, it allows me to feel, pretend feelings and sorrows and imagined pain.
My own sense of well-being and purpose in the world. That comes from studying the world feelingly, with empathy in my work. It comes from staying alert and alive and involved in the lives of the people that I love and the people in the wider world who need my help.
I thought, "Why? and how did we evolve with this weak, and useless passion in tact within the deep heart's core?" And the answer as I've formulated it to myself is that empathy is the engine that powers all the best in us.
Plays can create empathy. If you put a Muslim character on stage, and make him a full character, you're making it possible for the audience to feel empathy, and a little empathy on both sides would help.
Trying to observe the slow shift from self-centeredness to empathy is like trying to watch grass grow.
The great secret of morals is love; or a going out of our nature, and an identification of ourselves with the beautiful which exists in thought, action, or person, not our own. A man, to be greatly good, must imagine intensely and comprehensively; he must put himself in the place of another and of many others; the pains and pleasure of his species must become his own. The great instrument of moral good is the imagination.
People in Third World countries think and laugh and smile, just like us. We have got to understand that we are them they are us.
To empathize means to share, to experience the feelings of another person.
The way we are educated and entertained keep us from knowing about or understanding the pain of others.
Films to the degree that they glorify mindlessness and short attention span they are bad, to the degree that they encourage empathy with people not like ourselves and encourage us to think about life, they are good.
In the vast majority of movies, everything is done for the audience. We are cued to laugh or cry, be frightened or relieved; Hitchcock called the movies a machine for causing emotions in the audience. Bresson (and Ozu) take a different approach. They regard, and ask us to regard along with them, and to arrive at conclusions about their characters that are our own. This is the cinema of empathy.
Empathy involves the inner experience of sharing in and comprehending the momentary psychological state of another person.
When man faces man the one attempts to put the other to sleep and the other continuously wants to maintain his uprightness. But this is, to speak in the Goethean sense, the archetypal phenomenon of social science. This sleeping-into we may call the social principle, the social impulse of the new era: we have to live over into the other; we have to dissolve with our soul into the other.
The ability to imagine oneself in another's place and understand the other's feelings, desires, ideas, and actions. The most obvious example, perhaps, is that of the actor or singer who genuinely feels the part he is performing.
Empathy occurs when we suspend our single-minded focus of attention and instead adopt a double-minded foucus of attention. When our attention lapses into single focus, empathy has been turned off. When we shift our attention to dual focus empathy has been turned on. Empathy is our ability to identify what someone else is thinking or feeling and to respond to there thought or feelings with an approriate emotion. Empathy makes the other person feel valued, enabling them to feel that their thoughts and feelings have been heard.
Empathy is like a universal solvent. Any problem immersed in empathy becomes soluble.
Empathy is like a universal solvent. Any problem immersed in empathy becomes soluble. It is effective as a way of anticipating and resolving interpersonal problems, whether this is a marital conflict, an international conflict, a problem at work, difficulties in a friendship, political deadlocks, a family dispute, or a problem with a neighbor.
Empathy cannot by definition oppress anyone.
I find that somehow, by shifting the focus of attention, I become the very thing I look at, and experience the kind of consciousness it has; I become the inner witness of the thing. I call this capacity of entering other focal points of consciousness, love; you may give it any name you like. Love says "I am everything". Wisdom says "I am nothing". Between the two, my life flows. Since at any point of time and space I can be both the subject and the object of experience, I express it by saying that I am both, and neither, and beyond both.
Seek to understand rather than be understood.
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