{"id":7192,"date":"2025-04-21T14:50:33","date_gmt":"2025-04-21T14:50:33","guid":{"rendered":"https:\/\/maxkarlin.com\/the-erosion-of-empathy\/"},"modified":"2025-07-04T13:17:24","modified_gmt":"2025-07-04T13:17:24","slug":"empatijas-erozija","status":"publish","type":"post","link":"https:\/\/maxkarlin.com\/lv\/empatijas-erozija\/","title":{"rendered":"Emp\u0101tijas erozija: cietsird\u012bba, klus\u0113\u0161ana un atjauno\u0161an\u0101s"},"content":{"rendered":"

“Emp\u0101tija ir sve\u0161as apzi\u0146as pieredze kopum\u0101.”<\/p>\n

\u2014 Ed\u012bte \u0160teina<\/p><\/blockquote>\n

P\u0101rdomas par emp\u0101tiju, \u013caunumu, mor\u0101laj\u0101m izmaks\u0101m, ko rada nov\u0113r\u0161an\u0101s, un to, k\u0101 cer\u012bba s\u0101kas, kad m\u0113s ieraug\u0101m otru.<\/em><\/p>\n

Kaut kur starp 1942. gada augustu un 1943. gada maiju cilv\u0113kus nolaida tvertn\u0113s ar ledainu \u016bdeni Dahavas koncentr\u0101cijas nometn\u0113. Vi\u0146i nebija karav\u012bri. Vi\u0146i nebija br\u012bvpr\u0101t\u012bgie. Tie bija ieslodz\u012btie \u2014 krievi, ebreji, politiskie disidenti \u2014, kuriem bija at\u0146emti v\u0101rdi un identit\u0101te, un kuri tika iegremd\u0113ti led\u016b t\u0101 saukt\u0101 zin\u0101tnisk\u0101 p\u0113t\u012bjuma v\u0101rd\u0101 par hipotermiju.<\/p>\n

Da\u017ei bija pie sama\u0146as, da\u017ei \u2014 narkozi sa\u0146\u0113mu\u0161i. Citi \u2014 n\u0113. Vi\u0146iem tika sol\u012bts \u2014 par viegl\u0101kiem sodiem, par izdz\u012bvo\u0161anu. Liel\u0101k\u0101 da\u013ca sol\u012bjumu tika lauzti. Daudzi vairs nekad nerun\u0101ja. Visi bija uzskat\u012bti par izmantojamiem.<\/p>\n

M\u0113r\u0137is? Noskaidrot, cik ilgi cilv\u0113ka \u0137ermenis sp\u0113j izdz\u012bvot Zieme\u013cj\u016br\u0101, lai var\u0113tu gl\u0101bt v\u0101cu pilotus.<\/p>\n

Tas bija, it k\u0101, efektivit\u0101tes v\u0101rd\u0101.<\/p>\n

<\/p>\n

M\u0113s bie\u017ei izt\u0113lojamies \u013caunumu k\u0101 briesmo\u0146us. V\u012brie\u0161us, kas puto no naida, kuru acis deg ideolo\u0123ij\u0101. Bet paties\u012bba ir v\u0113l bied\u0113jo\u0161\u0101ka. Cilv\u0113ki, kuri veica \u0161os eksperimentus, bija zin\u0101tnieki. \u0100rsti. Profesion\u0101\u013ci. Izgl\u012btoti. Birokr\u0101ti. Parasti.<\/p>\n

Hanna \u0100rente, atspogu\u013cojot \u0100dolfa Eihmana tiesu 1961. gad\u0101 gr\u0101mat\u0101 “Eihmanis Jeruzalem\u0113”, vi\u0146u neaprakst\u012bja k\u0101 briesmoni, bet k\u0101 bied\u0113jo\u0161i parastu \u2014 vi\u0146\u0161 bija tas, ko vi\u0146a nosauca par \u201c\u013caunuma banalit\u0101ti\u201d.<\/p>\n

\"Adolf
\u0100dolfs Eihmanis klaus\u0101s Izra\u0113las tiesas spriedumu. Emp\u0101tijas erozija.<\/figcaption><\/figure>\n

Hannu \u0100renti nep\u0101rsteidza vi\u0146a ne\u017e\u0113l\u012bba, bet gan tuk\u0161ums. Eihmanis \u2014 viens no Holokausta galvenajiem organizatoriem \u2014 bija uzraudz\u012bjis miljoniem ebreju deport\u0101ciju uz n\u0101vi v\u0101cu okup\u0113tajos Austrumos. Un tom\u0113r vi\u0146\u0161 run\u0101ja kli\u0161ej\u0101s. Vi\u0146\u0161 k\u0101rtoja dokumentus. Izpild\u012bja r\u012bkojumus. Nekas vair\u0101k.
\nVi\u0146\u0161 nebija, k\u0101 rakst\u012bja \u0100rente, \u013cauns d\u0113mons, bet vienk\u0101r\u0161i ier\u0113dnis, kur\u0161 bija p\u0101rst\u0101jis dom\u0101t \u2014 un varb\u016bt v\u0113l b\u016btisk\u0101k \u2014 p\u0101rst\u0101jis just.<\/p>\n

Ne naids, bet tuk\u0161ums. Ne vardarb\u012bba, bet iek\u0161\u0113ja neesam\u012bba.
\nEmp\u0101tija neizg\u0101z\u0101s vien\u0101 br\u012bd\u012b. T\u0101 tika izjaukta klusi, pa gabali\u0146am.
\nUn tie\u0161i tas, iesp\u0113jams, ir visspoc\u012bg\u0101kais.<\/p>\n

Z\u016bdo\u0161\u0101 seja<\/h2>\n

Bet kas \u012bsti ir emp\u0101tija<\/strong>? Kembrid\u017eas v\u0101rdn\u012bca (Cambridge Dictionary) to defin\u0113 k\u0101 \u201csp\u0113ju izjust k\u0101da cita j\u016btas vai pieredzi, iedom\u0101joties sevi \u0161\u012b cilv\u0113ka viet\u0101.\u201d
\nTa\u010du emp\u0101tija ir kas vair\u0101k par izt\u0113li. T\u0101 ir kl\u0101tb\u016btne. T\u0101 ir darb\u012bba, kur\u0101 m\u0113s ieraug\u0101m otru cilv\u0113ku nevis k\u0101 objektu vai uzdevumu, bet k\u0101 veselu pasauli \u2014 ar vi\u0146a bail\u0113m, cer\u012bb\u0101m un s\u0101p\u0113m.<\/p>\n

Filozofe Ed\u012bte \u0160teina<\/strong>, dzimusi v\u0101cu ebreju \u0123imen\u0113, v\u0113l\u0101k k\u013cuva par karmel\u012btu m\u016b\u0137eni un tika nogalin\u0101ta Au\u0161vicas koncentr\u0101cijas nometn\u0113. Sav\u0101 1917. gada disert\u0101cij\u0101 Par emp\u0101tijas probl\u0113mu vi\u0146a apgalvoja, ka emp\u0101tija nav teorija vai izt\u0113les akts, bet atsevi\u0161\u0137s pieredzes veids \u2014 ce\u013c\u0161, k\u0101 iepaz\u012bt cita cilv\u0113ka emocion\u0101lo dz\u012bvi, vienlaikus saglab\u0101jot vi\u0146a cit\u0101d\u012bbu.<\/p>\n

\u0160teinai emp\u0101tija bija tie\u0161a sastap\u0161an\u0101s ar otra kl\u0101tb\u016btni \u2014 nevis k\u0101 atspulgu, bet k\u0101 dz\u012bv\u012bbu, kas nav m\u016bs\u0113j\u0101. Vi\u0146aspr\u0101t, tie\u0161i tas \u013cauj mums palikt cilv\u0113ciskiem, esot vienam otra tuvum\u0101.<\/p>\n

Ta\u010du \u0161\u012b kl\u0101tb\u016btne ir trausla.<\/p>\n

\"Edith
Sv. Krusta Benedikta Ter\u0113ze, paz\u012bstama ar\u012b k\u0101 Ed\u012bte \u0160teina, redzama nedat\u0113t\u0101 fotogr\u0101fij\u0101. Sav\u0101 filozofiskaj\u0101 darb\u0101 vi\u0146a piev\u0113rs\u0101s katolicismam, v\u0113l\u0101k iest\u0101j\u0101s karmel\u012btu orden\u012b un 1942. gad\u0101 g\u0101ja boj\u0101 nacistu koncentr\u0101cijas nometn\u0113 Au\u0161vic\u0101. (OSV News\/CNS arh\u012bvs)<\/figcaption><\/figure>\n

Neirozin\u0101tnieks Simons Baron-Kohens<\/strong> (Simon Baron-Cohen) sav\u0101 gr\u0101mat\u0101 Nulles pak\u0101pes emp\u0101tija (2011) raksta, ka br\u012bd\u012b, kad m\u0113s k\u0101du uztveram k\u0101 objektu, emp\u0101tija tiek izsl\u0113gta. Vi\u0146\u0161 emp\u0101tiju apl\u016bko caur kl\u012bnisku prizmu un iz\u0161\u0137ir divus veidus:<\/p>\n

Kognit\u012bvo emp\u0101tiju<\/strong> \u2014 sp\u0113ju izt\u0113loties otra skatpunktu<\/p>\n

Afekt\u012bvo emp\u0101tiju<\/strong> \u2014 sp\u0113ju r\u016bp\u0113ties un just l\u012bdzi<\/p>\n

Cilv\u0113kiem ar psihop\u0101tiju bie\u017ei piem\u012bt pirmais, bet tr\u016bkst otra. Vi\u0146i zina, ko tu j\u016bti. Vi\u0146i vienk\u0101r\u0161i par to ner\u016bp\u0113jas.<\/p>\n

Baron-Kohens ar\u012b uzsver, ka jebkura bezdom\u012bga vai cietsird\u012bga r\u012bc\u012bba sak\u0146ojas cita cilv\u0113ka dehumaniz\u0113\u0161an\u0101 \u2014 kad otrs k\u013c\u016bst par lietu.<\/p>\n

\"Fractions
Emp\u0101tijas da\u013c\u0113j\u0101s formas; piel\u0101gots no Baron-Cohen & Wheelwright (2004).<\/figcaption><\/figure>\n

 <\/p>\n

Piem\u0113ram, b\u0113d\u012bgi slavenais Teds Bandijs, kur\u0161 br\u012bvpr\u0101t\u012bgi str\u0101d\u0101ja pa\u0161n\u0101v\u012bbu nov\u0113r\u0161anas pal\u012bdz\u012bbas l\u012bnij\u0101, vienlaikus slepeni nogalinot desmitiem sievie\u0161u, gandr\u012bz noteikti bija apvelt\u012bts ar augstu kognit\u012bvo emp\u0101tiju. T\u0101 vi\u0146\u0161 manipul\u0113ja ar saviem upuriem. Ta\u010du vi\u0146am tr\u016bka afekt\u012bv\u0101s emp\u0101tijas \u2014 t\u0101s iek\u0161\u0113j\u0101s mor\u0101l\u0101s bremzes, kas padara izmanto\u0161anu nepanesamu.<\/p>\n

Savuk\u0101rt cilv\u0113ki ar autismu var saskarties ar gr\u016bt\u012bb\u0101m kognit\u012bvaj\u0101 emp\u0101tij\u0101, bet bie\u017ei izj\u016bt dzi\u013cu emocion\u0101lu l\u012bdzi j\u016btu. Kad k\u0101ds cie\u0161, vi\u0146i cie\u0161 l\u012bdz ar vi\u0146u.<\/p>\n

T\u0101d\u0113j\u0101di emp\u0101tija nav viens noteikts rakstura \u012bpa\u0161\u012bbas elements, bet gan smalka ekosist\u0113ma \u2014 t\u0101, ko veido biolo\u0123ija, pieredze, traumas un konteksts.<\/p>\n

Un to var ar\u012b izjaukt.<\/p>\n

Kad emp\u0101tija izz\u016bd: tr\u012bs ce\u013ci t\u0101s erozijai<\/h2>\n

Emp\u0101tija neizz\u016bd vien\u0101 mirkl\u012b. T\u0101 sairst \u2014 reiz\u0113m klusi \u2014 virknes izmai\u0146u uztver\u0113, vid\u0113 un valod\u0101. \u0160eit v\u0113los p\u0101rdom\u0101t tr\u012bs veidus, k\u0101 emp\u0101tija tiek izn\u012bcin\u0101ta: autoritate, vide un retorika.<\/p>\n

1. Paklaus\u012bba autorit\u0101tei: Pav\u0113les k\u0101 mierin\u0101jums<\/h4>\n

Norimbergas ties\u0101 daudzi nacistiskie ier\u0113d\u0146i sniedza satrauco\u0161i vienveid\u012bgu aizst\u0101v\u012bbu: “M\u0113s vienk\u0101r\u0161i izpild\u012bj\u0101m pav\u0113les.” \u0160ie v\u0101rdi bied\u0113ja ne jau t\u0101d\u0113\u013c, ka bija \u0161ok\u0113jo\u0161i, bet tie\u0161i t\u0101d\u0113\u013c, ka bija tik ikdieni\u0161\u0137i. Atbild\u012bba tika dele\u0123\u0113ta, sirdsapzi\u0146a \u2014 aptur\u0113ta. Mor\u0101lais kompass tika pak\u0101peniski nodots formas t\u0113rpam un protokolam.<\/p>\n

Gandr\u012bz divas desmitgades v\u0113l\u0101k, 1961. gad\u0101, psihologs Stenlijs Milgrams <\/strong>(Stanley Milgram) Jeilas universit\u0101t\u0113 (Yale) veica savu nu jau b\u0113d\u012bgi slaveno eksperimentu. Vi\u0146\u0161 pier\u0101d\u012bja, ka parasti cilv\u0113ki autorit\u0101tes spiediena ietekm\u0113 bija gatavi pielietot (vi\u0146upr\u0101t) let\u0101lu elektro\u0161oku sve\u0161iniekiem. V\u012brietim balt\u0101 hal\u0101t\u0101 pav\u0113lot, vi\u0146i soli pa solim palielin\u0101ja spriegumu. Sa\u0146\u0113m\u0113js \u2014 aktieris \u2014 kliedza, pretoj\u0101s, tad apklusa. Daudzi turpin\u0101ja. Ne aiz naida. Redzami satraukti, bet paklaus\u012bgi. Vi\u0146i nebija sadisti. Vi\u0146i bija, k\u0101 secin\u0101ja Milgrams, bied\u0113jo\u0161i norm\u0101li.<\/p>\n

\u0160\u0101d\u0101s situ\u0101cij\u0101s emp\u0101tija nepaz\u016bd \u2014 t\u0101 tiek nom\u0101kta. P\u0101rkl\u0101ta ar \u0101r\u0113ju apstiprin\u0101jumu vilni. Autorit\u0101tes kl\u0101tb\u016btne pied\u0101v\u0101 psiholo\u0123isku patv\u0113rumu no nepanesam\u0101s atzi\u0146as: “Es esmu atbild\u012bgs.”<\/p>\n

\"Stanley
Dal\u012bbnieki vien\u0101 no Stenlija Milgrama eksperimentiem Jeil\u0101, kas p\u0113ta paklaus\u012bbu autorit\u0101tei.<\/figcaption><\/figure>\n

 <\/p>\n

2. Situat\u012bvie sp\u0113ki: Lomas maska<\/h4>\n

1971.gad\u0101 Filips Zimbardo<\/strong> izveidoja simul\u0113tu cietumu Stenfordas universit\u0101tes pagrabst\u0101v\u0101. Parasti jaunie\u0161i tika nejau\u0161i sadal\u012bti “sargu” un “ieslodz\u012bto” lom\u0101s. Eksperiments bija paredz\u0113ts div\u0101m ned\u0113\u013c\u0101m. Tas tika p\u0101rtraukts p\u0113c se\u0161\u0101m dien\u0101m.
\nNotiku\u0161ais bija dzi\u013ci satrauco\u0161s. Sargi, iegrimstot sav\u0101s lom\u0101s, k\u013cuva arvien cietsird\u012bg\u0101ki. Ieslodz\u012btie, at\u0146emtiem izv\u0113les ties\u012bb\u0101m, s\u0101ka internaliz\u0113t savu pazemojumu.<\/p>\n

Zimbardo pier\u0101d\u012bja, ka vide un gaidas ne tikai ietekm\u0113 uzved\u012bbu \u2014 t\u0101s to nosaka. M\u0113s ne tikai piel\u0101gojamies tam, kas no mums tiek pras\u012bts, bet ar\u012b tam, ko uzskat\u0101m par sagaid\u0101mu.<\/p>\n

\u0160\u0101d\u0101 vid\u0113 emp\u0101tija nepaz\u016bd. T\u0101 tiek novirz\u012bta \u2014 apsl\u0113pta zem t\u0113rpa, apst\u0101k\u013ciem un uzved\u012bbas lomas. M\u0113s p\u0101rst\u0101jam redz\u0113t otru k\u0101 cilv\u0113ku un s\u0101kam sp\u0113l\u0113t lomu, kur\u0101 vi\u0146a cie\u0161anas k\u013c\u016bst par ainas sast\u0101vda\u013cu.<\/p>\n

3. Dehumaniz\u0113jo\u0161a valoda: V\u0101rdi, kas nogalina<\/h4>\n

Emp\u0101tija mirst ne tikai caur vardarb\u012bbu, bet ar\u012b caur valodu. Un valoda nekad nav neitr\u0101la. T\u0101 ir l\u0113ca, r\u0101mis \u2014 un reiz\u0113m ierocis. Pirms katra genoc\u012bda valoda main\u0101s. Par\u0101d\u0101s retorika. Vispirms \u2014 smalki. P\u0113c tam \u2014 nep\u0101rprotami.<\/p>\n

Ebrejus nacisti d\u0113v\u0113ja par \u201cparaz\u012btiskiem grauz\u0113jiem.\u201d Ruandas genoc\u012bda laik\u0101 tutsi tika saukti par \u201cprusakiem.\u201d Sta\u013cina re\u017e\u012bms kulakus apz\u012bm\u0113ja k\u0101 \u201cutis.\u201d \u0160ie v\u0101rdi nav nejau\u0161i. Tie ir sagatavojo\u0161i. Tie atce\u013c emp\u0101tijas pien\u0101kumu, izdz\u0113\u0161ot otra cilv\u0113ka seju.<\/p>\n

Nosaukt k\u0101du par kait\u0113kli noz\u012bm\u0113 novietot vi\u0146u \u0101rpus mor\u0101les robe\u017e\u0101m. T\u0101 ir ieie\u0161ana attiec\u012bb\u0101s, ko filozofs Martins Bubers sauca par \u201cEs\u2013Tas\u201d (v\u0101ciski Ich\u2013Es), kur otrs nav cilv\u0113ks, bet objekts, ko p\u0101rvald\u012bt, no\u0146emt, izn\u012bcin\u0101t. Otrs k\u013c\u016bst par lietu. \u0160\u0101da valoda ne tikai atspogu\u013co cietsird\u012bbu \u2014 t\u0101 gatavo to. T\u0101 padara to iedom\u0101jamu.<\/p>\n

Un reiz, kad tas k\u013c\u016bst iedom\u0101jams, tas k\u013c\u016bst iesp\u0113jams.<\/p>\n

\u0160\u012b erozija neattiecas tikai uz pag\u0101tni. M\u0113s to dzirdam ar\u012b \u0161odien \u2014 politik\u0101, medijos, konflikta zon\u0101s, kur dehumaniz\u0101cija ir priek\u0161nosac\u012bjums dronu triecieniem. Katru reizi, kad m\u0113s reduc\u0113jam cilv\u0113ku l\u012bdz birkai, draudam vai kategorijai, m\u0113s nopl\u0113\u0161am vi\u0146a seju. Un bez sejas vairs nav l\u012bdzj\u016bt\u012bbas. Nav atbild\u012bbas.<\/p>\n

Ir tikai efektivit\u0101te. Tikai m\u0113r\u0137i.<\/em><\/p>\n

Emp\u0101tiju erod\u0113 ne tikai sist\u0113mas un lozungi, bet ar\u012b m\u016bsu agr\u012bn\u0101s dz\u012bves emocion\u0101l\u0101 arhitekt\u016bra \u2014 un biolo\u0123ija, kas to klus\u012bb\u0101 ietekm\u0113. Da\u017ek\u0101rt sp\u0113ja r\u016bp\u0113ties tiek boj\u0101ta ne ideolo\u0123ijas vai pav\u0113\u013cu d\u0113\u013c \u2014 bet dzi\u013cas mijiedarb\u012bbas d\u0113\u013c starp traumu un temperamentu.<\/p>\n

P\u0113t\u012bjum\u0101, kas public\u0113ts \u017eurn\u0101l\u0101 Science (2002), psihologs Av\u0161aloms Kasp\u012b<\/strong> atkl\u0101ja, ka b\u0113rni, kuri piedz\u012bvoju\u0161i smagu vardarb\u012bbu un nolaid\u012bbu, bie\u017e\u0101k att\u012bst\u012bja antisoci\u0101lu uzved\u012bbu \u2014 \u012bpa\u0161i, ja vi\u0146iem bija zemas aktivit\u0101tes MAO-A g\u0113na variants, kas saist\u012bts ar impulsu kontroli un emocion\u0101lo regul\u0101ciju.<\/p>\n

Ta\u010du b\u016btiski ir tas, ka pats g\u0113ns neparedz\u0113ja cietsird\u012bbu. B\u012bstams bija biolo\u0123ijas un agr\u012bn\u0101s traumas savienojums \u2014 br\u016bce kop\u0101 ar vadiem, kas veido uzved\u012bbu. Tiem, kuriem bija t\u0101ds pats g\u0113ns, bet nebija piedz\u012bvotas agr\u012bnas traumas, b\u016btiski paaugstin\u0101ts risks netika nov\u0113rots.<\/p>\n

Kasp\u012b darbs mums atg\u0101dina, ka emp\u0101tija nav tikai izv\u0113le vai m\u0101c\u012bba \u2014 t\u0101 var tikt nov\u0101jin\u0101ta jau pirms mums ir iesp\u0113ja apzin\u0101ti r\u012bkoties. Un tom\u0113r \u2014 ar\u012b \u0161eit nav likte\u0146a. Ne katrs b\u0113rns, kur\u0161 tiek s\u0101pin\u0101ts, k\u013c\u016bst par t\u0101du, kur\u0161 s\u0101pin\u0101s citus. Biolo\u0123ija var nosv\u0113rt svarus, bet t\u0101 nenosaka to virzienu.<\/p>\n

 <\/p>\n

Vai emp\u0101tiju var atjaunot?<\/h2>\n

Fran\u010du filozofs ar lietuvie\u0161u ebreju izcelsmi Emanuels Levinas<\/strong> karu p\u0101rcieta v\u0101cu g\u016bstek\u0146u nometn\u0113, kur bija ieslodz\u012bts barak\u0101, kas paredz\u0113ta ebreju karag\u016bstek\u0146iem. Lai gan vi\u0146\u0161 tika pasarg\u0101ts no n\u0101ves nometn\u0113m, \u0161\u012b pieredze dzi\u013ci ietekm\u0113ja vi\u0146a dom\u0101\u0161anu un rad\u012bja to, ko da\u017ei var\u0113tu saukt par paradoks\u0101lu p\u0101rliec\u012bbu: \u0113tika s\u0101kas nevis ar noteikumiem, bet ar Otra seju. Ieraudz\u012bt seju patiesi noz\u012bm\u0113 b\u016bt aicin\u0101tam uz atbild\u012bbu.<\/p>\n

\"Emmanuel
Emanuels Levinas (1906\u20131995) Filozofs un reli\u0123iskais dom\u0101t\u0101js, kur\u0161 \u0113tisko atbild\u012bbu par \u201cOtru\u201d padar\u012bja par savas filozofijas pamatu.<\/figcaption><\/figure>\n

Levinas \u0161o sauc par fundament\u0101lo \u0113tisko notikumu: seja, kas m\u016bs p\u0101rtrauc, kas m\u016bs izce\u013c no sevis, kas saka: tev nav ties\u012bbu mani nogalin\u0101t. Ne k\u0101 likums, ne k\u0101 doktr\u012bna, bet k\u0101 kl\u0101tb\u016btne. T\u0101 ir klusa pav\u0113le \u2014 ne ideolo\u0123ijas vai teolo\u0123ijas izteikta, bet pamodin\u0101ta br\u012bd\u012b, kad m\u0113s patiesi ieraug\u0101m otru k\u0101 citu. Ieraudz\u012bt \u0161o seju noz\u012bm\u0113 atpaz\u012bt dz\u012bv\u012bbu \u0101rpus saviem ietvariem, vajadz\u012bb\u0101m, narat\u012bviem \u2014 un rea\u0123\u0113t nevis ar kontroli, bet ar r\u016bp\u0113m.<\/p>\n

T\u0101 nav abstrakta ideja. T\u0101 ir dzi\u013ci praktiska.<\/p>\n

Psihiatrs Karls Jasperss \u2014 viens no noz\u012bm\u012bg\u0101kajiem eksistenci\u0101listu filozofiem<\/a> \u2014 raksta, ka patiesa emp\u0101tija nav akla sentiment\u0101l\u012bba, bet gan m\u012blest\u012bba, kas cen\u0161as iesaist\u012bties, kas pieprasa, kas izaicina. Vi\u0146\u0161 run\u0101 par \u201cEinf\u00fchlen\u201d (burtiski \u2014 \u201ciej\u016bta\u201d) \u2014 procesu, kur\u0101 m\u0113s piedal\u0101mies otra cilv\u0113ka pieredz\u0113. T\u0101 nav pas\u012bva \u017e\u0113lo\u0161ana, bet akt\u012bva atz\u012b\u0161ana. Redz\u0113t otru nevis k\u0101 objektu, ne pat k\u0101 savas atspulgu, bet k\u0101 radik\u0101li, nosl\u0113pumaini at\u0161\u0137ir\u012bgu \u2014 un tom\u0113r cien\u012bgu.<\/p>\n

Tas nav viegli. Emp\u0101tija ne vienm\u0113r ir pat\u012bkama. Da\u017ereiz t\u0101 m\u016bs ievaino.<\/p>\n

Bet varb\u016bt tie\u0161i taj\u0101 sl\u0113pjas t\u0101s j\u0113ga.<\/p>\n

Ce\u013c\u0101 uz emp\u0101tijas politiku<\/h2>\n

V\u0113sture mums r\u0101da, cik viegli ir iegrimt bezdom\u012bb\u0101. Ta\u010du t\u0101 mums pied\u0101v\u0101 ar\u012b cer\u012bbas dzirkstis.
\ngad\u0101 Izra\u0113las premjerministrs Menachems Begins<\/strong> un \u0112\u0123iptes prezidents Anvars Sadats<\/strong>, ar ASV prezidenta D\u017eimija K\u0101rtera<\/strong> starpniec\u012bbu, tik\u0101s Kempdeivid\u0101<\/strong>. P\u0113c tr\u012bspadsmit dien\u0101m smagu p\u0101rrunu vi\u0146i n\u0101ca klaj\u0101 ar mierl\u012bguma ietvaru \u2014 vieno\u0161anos, kas pielika punktu gadu desmitiem ilgam karam. Kas padar\u012bja \u0161o izr\u0101vienu iesp\u0113jamu? Aiz diplom\u0101tijas un re\u0101lpolitikas sl\u0113p\u0101s ar\u012b kas netveram\u0101ks, bet ne maz\u0101k iz\u0161\u0137iro\u0161s: emp\u0101tija. V\u0113lme \u2014 lai ar\u012b trausla \u2014 iedom\u0101ties otra cie\u0161anas.<\/p>\n

Varb\u016bt emp\u0101tija nav tikai priv\u0101ta tikum\u012bba, bet ar\u012b politiskas noz\u012bmes v\u0113rt\u012bba.<\/p>\n

T\u0101 ir b\u016btiska demokr\u0101tijai \u2014 pa\u0161ai dialoga iesp\u0113jai. T\u0101 \u013cauj mums uzklaus\u012bt skat\u012bjumus, kuri neatbilst m\u016bs\u0113jiem, ieraudz\u012bt s\u0101pes, kuras neesam izrais\u012bju\u0161i, un r\u016bp\u0113ties pat tad, kad mums nav no t\u0101 nek\u0101das person\u012bgas j\u0113gas.<\/p>\n

\"The
Kempevidas vieno\u0161an\u0101s, kuru 1978. gada septembr\u012b parakst\u012bja prezidents D\u017eimijs K\u0101rters, \u0112\u0123iptes prezidents Anvars Sadats un Izra\u0113las premjers Menachems Begins.<\/figcaption><\/figure>\n

Atbild\u012bba just<\/h2>\n

M\u0113s bie\u017ei lietojam v\u0101rdu \u201c\u013caunums\u201d k\u0101 atbildi. Bet tas nav atbilde \u2014 tas ir durvju aizcirtiens. Ko noz\u012bm\u0113 nosaukt k\u0101du par \u013caunu, ja ne apgalvojumu, ka vi\u0146\u0161 vairs nav l\u012bdz\u012bgs mums? Tas nesniedz nedz skaidrojumu, nedz atbild\u012bbu, un \u2014 b\u016btisk\u0101kais \u2014 nedz nov\u0113r\u0161anu.<\/p>\n

Eksistenci\u0101l\u0101 dom\u0101\u0161ana<\/a> aicina uzdot dzi\u013c\u0101kus jaut\u0101jumus: nevis kas ir \u013cauns, bet k\u0101 \u013caunums k\u013c\u016bst iesp\u0113jams.<\/p>\n

Liel\u0101k\u0101 da\u013ca no mums nav \u013cauni. Bet m\u0113s visi esam sp\u0113j\u012bgi uz bezj\u016bt\u012bbu. Uz to, ka redzam citus k\u0101 objektus. Uz nov\u0113r\u0161anos. Izaicin\u0101jums nav pasludin\u0101t savu labest\u012bbu, bet palikt nomod\u0101 \u2014 pret seju sev priek\u0161\u0101, pret dz\u012bv\u012bbu, kas nav m\u016bs\u0113j\u0101, pret st\u0101stu, ko neesam dz\u012bvoju\u0161i.<\/p>\n

Emp\u0101tija nav maiga. T\u0101 nav sentiment\u0101la. T\u0101 ir stingra. Pras\u012bga. T\u0101 m\u016bs izstiepj pret\u012b gr\u016btajam, nezin\u0101majam, s\u0101p\u012bgajam.<\/p>\n

Ta\u010du, kad t\u0101 ir kl\u0101teso\u0161a \u2014 patiesi kl\u0101teso\u0161a \u2014 viss main\u0101s.<\/p>\n

Jo tad, kad m\u0113s p\u0101rst\u0101jam redz\u0113t seju sev priek\u0161\u0101, cietsird\u012bba k\u013c\u016bst iesp\u0113jama.<\/p>\n

Kad m\u0113s atkal iem\u0101c\u0101mies redz\u0113t Otra seju, emp\u0101tija s\u0101k atgriezties. Sevi dziedina. Par\u0101d\u0101s iesp\u0113ja run\u0101t.<\/p>\n

T\u0101l\u0101kai las\u012b\u0161anai<\/h3>\n

Arendt, H. (1963). Eichmann in Jerusalem: A Report on the Banality of Evil. Penguin Books.<\/p>\n

Baron-Cohen, S. (2011). Zero Degrees of Empathy: A New Theory of Human Cruelty. Allen Lane.<\/p>\n

Baron-Cohen, S., & Wheelwright, S. (2004). The Empathy Quotient: An Investigation of Adults with Asperger Syndrome or High Functioning Autism, and Normal Sex Differences. Journal of Autism and Developmental Disorders, 34, 163-175.
\nhttps:\/\/doi.org\/10.1023\/B:JADD.0000022607.19833.00<\/p>\n

Berger R. L. (1990). Nazi science–the Dachau hypothermia experiments. The New England journal of medicine<\/i>, 322<\/i>(20), 1435\u20131440. https:\/\/doi.org\/10.1056\/NEJM199005173222006<\/div>\n

Buber, M. (1923) I and Thou, trans. W. Kaufmann, Edinburgh: T. and T. Clark, 1970.<\/p>\n

Caspi, A., McClay, J., Moffitt, T. E., Mill, J., Martin, J., Craig, I. W., … & Poulton, R. (2002). Role of genotype in the cycle of violence in maltreated children. Science, 297(5582), 851\u2013854. https:\/\/doi.org\/10.1126\/science.1072290<\/p>\n

Christie, D.J., Morrison, D.M. (2021). Empathy and Peace. In: Standish, K., Devere, H., Suazo, A., Rafferty, R. (eds) The Palgrave Handbook of Positive Peace. Palgrave Macmillan, Singapore. https:\/\/doi.org\/10.1007\/978-981-15-3877-3_50-1<\/p>\n

Jaspers, K. (1951) The Way to Wisdom, trans. R. Marsheim, New Haven, CT: Yale University Press.<\/p>\n

Levinas, E. (1969). Totality and Infinity: An Essay on Exteriority (A. Lingis, Trans.). Duquesne University Press.<\/p>\n

Milgram, S. (1974). Obedience to Authority: An Experimental View. Harper & Row.<\/p>\n

Stein, E. (1989). On the Problem of Empathy (W. Stein, Trans.). ICS Publications. (Original work published 1917)<\/p>\n

Zimbardo, P. (2007). The Lucifer Effect: Understanding How Good People Turn Evil. Random House.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

“Emp\u0101tija ir sve\u0161as apzi\u0146as pieredze kopum\u0101.” \u2014 Ed\u012bte \u0160teina P\u0101rdomas par emp\u0101tiju, \u013caunumu, mor\u0101laj\u0101m izmaks\u0101m, ko rada nov\u0113r\u0161an\u0101s, un to, k\u0101 cer\u012bba s\u0101kas, kad m\u0113s ieraug\u0101m otru. Kaut kur starp 1942. gada augustu un 1943. gada maiju cilv\u0113kus nolaida tvertn\u0113s ar ledainu \u016bdeni Dahavas koncentr\u0101cijas nometn\u0113. Vi\u0146i nebija karav\u012bri. Vi\u0146i nebija br\u012bvpr\u0101t\u012bgie. Tie bija ieslodz\u012btie…<\/p>\n","protected":false},"author":1,"featured_media":7123,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"inline_featured_image":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"episode_type":"","audio_file":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","date_recorded":"","explicit":"","block":"","itunes_episode_number":"","itunes_title":"","itunes_season_number":"","itunes_episode_type":"","filesize_raw":"","footnotes":""},"categories":[366],"tags":[1257,1233,1236,1241,1223,1238,1197,1004,808,661,623,368,1222,1221,1237,1225,1220,1227,1250,1240,1254,1249,1228,1230,1231,1232,1234,1245,382,1259,1246,1258,1253,1247,1252,1256,1206,1226,1239,1229,1251,1242,1208,1209,1235,1210,1243,1215,1216,1224,1244,1248,1255],"class_list":["post-7192","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-raksti","tag-adolfs-eihmanis","tag-cilveciba-un-lidzjutiba","tag-cilvektiesibas-un-empatija","tag-dehumanizacija-un-valoda","tag-ebreju-izcelsmes-francu-filozofa-emanuela-levina","tag-edite-steina-filozofija","tag-einfuhlen-lv","tag-eksistence-un-butiba","tag-eksistenciala-krize-pusmuza","tag-eksistenciala-psihologija","tag-eksistenciala-psihoterapija-riga","tag-eksistenciala-terapija-latvija","tag-emanuelam-levinam-100","tag-emanuelis-levinas","tag-emanuels-levinas","tag-emanuels-levinas-1906-1995","tag-emanuels-levins","tag-empatija","tag-empatija-ka-politisks-tikums","tag-empatija-politika","tag-empatijas-filozofiskais-pamats","tag-empatijas-loma-demokratija","tag-empatijas-nozime","tag-empatijas-trukums","tag-empatijas-zudums","tag-etika-un-morale","tag-etiska-atbildiba","tag-filips-zimbardo-cietuma-eksperiments","tag-gimenes-un-paru-psihoterapija","tag-hanna-arente","tag-holokausts-un-etiska-refleksija","tag-jewnited","tag-ka-atjaunot-lidzjutibu-musdienas","tag-ka-empatija-tiek-iznicinata-sabiedriba","tag-ka-valoda-veicina-dehumanizaciju","tag-kapec-empatija-ir-svariga-sabiedriba","tag-karl-jaspers-lv","tag-karls-jasperss","tag-karls-jasperss-domas","tag-kas-ir-empatija","tag-kas-veicina-cilveku-vienaldzibu","tag-launuma-banalitate","tag-logotherapy-lv","tag-martin-buber-lv","tag-otrs-cilveks","tag-philip-zimbardo-lv","tag-psihologiskie-eksperimenti-par-paklausibu","tag-simon-baron-cohen-lv","tag-stanley-milgram-lv","tag-stenlijs-milgrams","tag-stenlijs-milgrams-eksperiments","tag-vai-empatiju-var-atjaunot","tag-vesturiskie-piemeri-empatijas-zudumam"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/posts\/7192","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/comments?post=7192"}],"version-history":[{"count":12,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/posts\/7192\/revisions"}],"predecessor-version":[{"id":7204,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/posts\/7192\/revisions\/7204"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/media\/7123"}],"wp:attachment":[{"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/media?parent=7192"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/categories?post=7192"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/maxkarlin.com\/lv\/wp-json\/wp\/v2\/tags?post=7192"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}