I thought I would follow up the Monday's post on well being, kindness, happiness and all that good stuff by noting a piece on how feel-good energy can lead us astray. Yale psychologist Paul Bloom has done an excellent article in the May 20 issue of the The New Yorker titled “The baby in the well - the limits of empathy.” Well meant feelings and actions of empathy can in some cases be counterproductive and blind us to more remote but statistically much more important hardships. Our evolved ability to feel what others are feeling (see numerous mindblog posts on mirror neurons, etc. ) is applied to very explicit and limited human situations, usually a specific individual (6 year old girl falls in well and nation focuses on watching the rescue) or defined and limited groups (mass shootings at Sandy Hook or Boston Marathon bombing). From Bloom:
In the past three decades, there were some sixty mass shootings, causing about five hundred deaths; that is, about one-tenth of one per cent of the homicides in America. But mass murders get splashed onto television screens, newspaper headlines, and the Web; the biggest ones settle into our collective memory —Columbine, Virginia Tech, Aurora, Sandy Hook. The 99.9 per cent of other homicides are, unless the victim is someone you’ve heard of, mere background noise.After noting how empathy research is thriving, and several books arguing that more empathy has to be a good thing (with Rifkin, in “The Empathic Civilization” (Penguin), wanting us to make the leap to “global empathic consciousness”), Bloom notes:
This enthusiasm may be misplaced, however. Empathy has some unfortunate features—it is parochial, narrow-minded, and innumerate. We’re often at our best when we’re smart enough not to rely on it......the key to engaging empathy is what has been called “the identifiable victim effect.” As the economist Thomas Schelling, writing forty-five years ago, mordantly observed, “Let a six-year-old girl with brown hair need thousands of dollars for an operation that will prolong her life until Christmas, and the post office will be swamped with nickels and dimes to save her. But let it be reported that without a sales tax the hospital facilities of Massachusetts will deteriorate and cause a barely perceptible increase in preventable deaths—not many will drop a tear or reach for their checkbooks.”
You can see the effect in the lab. The psychologists Tehila Kogut and Ilana Ritov asked some subjects how much money they would give to help develop a drug that would save the life of one child, and asked others how much they would give to save eight children. The answers were about the same. But when Kogut and Ritov told a third group a child’s name and age, and showed her picture, the donations shot up—now there were far more to the one than to the eight.
In the broader context of humanitarianism, as critics like Linda Polman have pointed out, the empathetic reflex can lead us astray. When the perpetrators of violence profit from aid—as in the “taxes” that warlords often demand from international relief agencies—they are actually given an incentive to commit further atrocities.
A “politics of empathy” doesn’t provide much clarity in the public sphere, either. Typically, political disputes involve a disagreement over whom we should empathize with. Liberals argue for gun control, for example, by focussing on the victims of gun violence; conservatives point to the unarmed victims of crime, defenseless against the savagery of others.
On many issues, empathy can pull us in the wrong direction. The outrage that comes from adopting the perspective of a victim can drive an appetite for retribution....In one study, conducted by Jonathan Baron and Ilana Ritov, people were asked how best to punish a company for producing a vaccine that caused the death of a child. Some were told that a higher fine would make the company work harder to manufacture a safer product; others were told that a higher fine would discourage the company from making the vaccine, and since there were no acceptable alternatives on the market the punishment would lead to more deaths. Most people didn’t care; they wanted the company fined heavily, whatever the consequence.
There’s a larger pattern here. Sensible policies often have benefits that are merely statistical but victims who have names and stories. Consider global warming—what Rifkin calls the “escalating entropy bill that now threatens catastrophic climate change and our very existence.” As it happens, the limits of empathy are especially stark here. Opponents of restrictions on CO2 emissions are flush with identifiable victims—all those who will be harmed by increased costs, by business closures. The millions of people who at some unspecified future date will suffer the consequences of our current inaction are, by contrast, pale statistical abstractions.
Moral judgment entails more than putting oneself in another’s shoes. “The decline of violence may owe something to an expansion of empathy,” the psychologist Steven Pinker has written, “but it also owes much to harder-boiled faculties like prudence, reason, fairness, self-control, norms and taboos, and conceptions of human rights.” A reasoned, even counter-empathetic analysis of moral obligation and likely consequences is a better guide to planning for the future than the gut wrench of empathy.
Newtown, in the wake of the Sandy Hook massacre, was inundated with so much charity that it became a burden. More than eight hundred volunteers were recruited to deal with the gifts that were sent to the city—all of which kept arriving despite earnest pleas from Newtown officials that charity be directed elsewhere....Meanwhile—just to begin a very long list—almost twenty million American children go to bed hungry each night, and the federal food-stamp program is facing budget cuts of almost twenty per cent.
Such are the paradoxes of empathy. The power of this faculty has something to do with its ability to bring our moral concern into a laser pointer of focussed attention. If a planet of billions is to survive, however, we’ll need to take into consideration the welfare of people not yet harmed—and, even more, of people not yet born. They have no names, faces, or stories to grip our conscience or stir our fellow-feeling. Their prospects call, rather, for deliberation and calculation. Our hearts will always go out to the baby in the well; it’s a measure of our humanity. But empathy will have to yield to reason if humanity is to have a future.
