Abstract
In this paper I intend to survey the phenomenon of empathy or the lack there-of surrounded by the Chinese population. The evidence is mostly through observational techniques and interviews with Chinese commentaries about the findings. Empathy is the capability to understand the feelings of others by recognising their emotions, behavioural performance and situation. This method of cognitive capability is lacking in Chinese reasoning styles and causes public impairment and behavioural problems in not recognising or comprehension other person's perspective when they interact socially. The findings show two possible conclusions, the first, the one-child policy of China causing interference with general sibling studying experience and secondly, over-population, parenting advice and public studying situations.
Introduction
Empathy is the capability to understand the feelings of others through observation of their actions, behaviour and situations. For example finding person fall off a bicycle causes the observer to wince at the notion of the person's pain or discomfort. It is as if we fell off the bicycle instead. However we cannot fully understand or feel the person's indignities or pain at that moment but can clearly try to fantasize those feelings and thoughts of the other. In counselling empathy is an important component of the therapist's armoury. Without this capability the counsellor would be ineffective in trying to understand his client's situation. While the counsellor may not have personally experienced the same behaviour they can at least understand the client's discomfiture, pain, thinking, feelings and cognitive reasoning. This capability to empathise enables the counsellor to enact transference with the client in a inevitable manner.
Research into public situations can divulge some aspects of empathy or at least its component of the promulgation to act in public situations where altruism is a required performance to a situation. Coke et el (1978) showed that the growth in emotional empathy helps to change behaviour of the observer to help or aid other person. He believed this was because of the natural reaction cognitively of the observer, "What if that happened to me" thinking. This he reported showed that even empathy with good intentions can be selfish in motivation. Cialdini et al (1987) alternatively felt that people may feel saddened by the plight of others and in turn changed their mood to a more altruistic stance. Batson et el (1981) suggests empathy is a genuine desire to cut other peoples distress rather than your own. Batson tested this by allowing observers to change places with victims who received electric shocks. He found that the observer's distress was reduced by taking the victims place.
Social impact system clearly shows empathy can be situational in that people are influenced by those nearby them in response to a distressing situation. On the Metro system if many people turn away from a beggar then you are more likely to conform to that behaviour rather than break the pattern and give money. In other words we corollary the lead given by others when we are not sure ourselves how to act. Latane and Rodin (1969) and Latane and Darley (1968) in two experiments showed clearly that in a crowd situation people tend to survey others first then conclude on an action. people more often when alone will act on their own violation rather than what others are demonstrating. Latane called this a diffusion of responsibility that occurs when many people are together witnessing a victim's plight, in fact most research found that the more people are together the less helping behaviour happens and a sense of pluralistic ignorance abounds by people behaving badly together.
In China there seems to clearly be a lack of empathy understood between people and therefore their everyday actions cause distress to others not directly related with kinship or public circle. For example queuing is a tasteless performance in most societies and politeness tells us that we should wait, take our turn and be patient. Where do we learn such behaviour? As children we survey through public studying that our parents wait in line at the supermarket, give up their seat to the elderly or pregnant women that they do not push-in or complain impatiently while waiting for person else to discontinue ahead of them. This starts the process of cognitive reasoning in that when these public rules are broken they see people getting up-set, shouting, complaining and punishing the wrong-doer. In time they take on the cognitive public rules internally and apply them in their own situations through behaviour, this is the beginning of an comprehension of empathy. So why then in China do people push-in, ignore others when entering buses, trains, the metro excreta? Why do they read a newspaper in a crowded trains causing others to be uncomfortable, inconvenienced or pushed aside? Why do they shrug their shoulders at others distress or misfortune?
There are two aspects of Chinese community that may indirectly attribute to the lack of empathy for others in their character. The first is the one-child policy introduced by the Chinese government to control the people rise and avoid starvation and poverty surrounded by its people. The second is over-population itself in which too many people are vying for too slight recourses such as, food, seats on a bus, room on a train, and long queues at the supermarket.
Methodology
In order to research this hypothesis the researchers interviewed subjects about up-to-date tragedies, incidents such as accidents, fires, deaths and general day to day activities in which comprehension another's feelings was primary to good citizenship. Examples were the Sichuan earthquake, the frequent death of miners, minor bicycle accidents and road death.
Results
In roughly all the interviews the majority of Chinese respondents conferred a lack of empathy towards others and an inability to understand distress in other people accept in a very artificial way. For example when asked about a up-to-date road death in which a taxi passenger opened a door to exit and killed a bicyclist who was trying to pass on the inside of the traffic. Most replied the cyclist should have been more careful. When asked how the passenger felt do you think at killing the cyclist - most replied I have no idea. When Westerners were asked the same interrogate roughly all replied the passenger would feel, scared, guilty, fearful of consequences and sorry about the victim. When this was pointed out to the Chinese respondent - they often shrugged their shoulders and replied how would you know this? In China many State owned mines and illegal mines control on safety standards that would make a Western miner shudder with apprehension. Every week a narrative of miner's deaths appears in the press, sometimes hundreds die in one incident. When asked how the miners families would feel at a time like this, the Chinese respondents replied mostly that the families would seek money for the death and worry about compensation. This matter of money was also mentioned in the bicycle incident. When added questioned as the feelings of the family most Chinese said something wonderful to most Western ears, and I quote, "What does it matter we have too many people in China". It is as if the death of person is indubitably a advantage to the whole society. When interrogate about this callous view most Chinese felt that Westerners did not understand the culture and the need for the survival of the majority over the minority (those killed). This was However demonstrated by the Government here, when the need for land to accomplish major civil construction, that those people who lost their homes and land where doing so for the greater good of the country and it is their loyal duty to suffer so that many can advantage from their sacrifice. (The compensation for loss of farms, homes etc. Were minimal and no public keep was considered such as farmers relocated to modern apartments with no work and a lifestyle they did not understand). Ultimately most were questioned on the up-to-date earthquake in China that killed over 80,000 people. Again most of the interviewees, felt that this was a major tragedy. When asked about how they felt about the people's plight, most gave stereotypical answers that they recited from Government state issued sentiments and media sound bites. In other words - they were not feeling but plainly reciting the sentiments they had been hearing from the media. When asked how they would feel in the same situation they found it very difficult to understand the interrogate and its meaning. There were some comments that coincided with kinship, such as losing their own family members. In a group conference with Shanghai students about the earthquake most also gave sound-bite replies However when asked if they had any feeling about the people who survived they felt they did not know these people so how could they feel anything for them? This did remind the interviewers about Princess Diana's death in France, despite the public out-pouring of grief shown in the media; many British admitted in inexpressive they indubitably did not like her at all. So showing a mass hysteria coming to a tragedy, as a false type of empathy, rather than a personally felt empathy.
Discussion
In conclusion it can be seen that the hypothesis can be supported in that Chinese people seem to lack basic empathy toward other person's position. In trying to understand this disagreement in public studying the author looks at two phenomenons that exist in China and not in other countries. The first is the psychological and public problems with the one-child-policy, introduced to cut the people strain on recourses in China and the second over-population itself as a source of attitude towards others on a daily basis. The one child policy has many public problems but in the case of empathy the author points out why a lone child growing up in a home with adults only can lack the public skill of empathy when dealing with adult situations later in life. In the West where two of more children grow up together as siblings, many public lessons are learned through observation. When a father is shouting at your brother/sister the observing child can understand the fear response from the other sibling by knowing what it is like to be the recipient of the same punishment. The child might be thinking, "I am glad that is her and not me" in other words the child is identifying the emotional feelings of the other sibling. These types of episodes happen daily as we are growing up from casual incidents to the more serious ones. To a child any incident can be serious even if we as adults would not class it as such. This observational studying is the founding of empathy in the child that when growing to adult uses this childhood emotional studying to exercise empathy when observing others who are in trouble or plight. Under China's one-child policy the child often has no-one to survey and therefore can only internalise their own feelings about their experience without finding that others might have the same feelings. With out this observational public studying the Chinese child becomes more selfish in it orientation - ego-centred for life - and so as an adult merely observes without a feeling of empathy to help understand another's point of view or plight. The second area is over-population itself, here you can see daily in the cities particularly, that people do not wait patiently in line, are enduringly complaining about others, push and shove when buying train or bus tickets that maybe in slight furnish not just at holiday time but anytime (even when furnish exceeds demand) and the scurry for seats on crowded trains and buses. Even in the customary reasoning of many countries, that while on a bus you should stand for women, babies, the elderly, the infirm here is Chine the government had to advertise gentle behaviour prior to the 2008 Olympics to tell Chinese how to behave in public places such as not spitting, emptying their nose in public and standing up for other people on buses and trains. These advertisements had to show people indubitably smiling while giving way to others. However this is not the real situation in China, as the cites are so crowded, that people push and pull others in the endeavor to gain seat (even when travelling a short distance). Often healthy young men sit while old women stand next to them. They do not give up their seats for anything as this is their privilege. When challenged by researchers on buses many would indubitably get up but this was merely public conditioning to corollary authority figures demands. When asked why they should give up the seat again they often repeated government slogans from the media but rarely showed any actual comprehension into the person's plight at standing when old or pregnant. Again the lack of real empathy is wonderful but once again people responded with a frequent reply. "There are just too many people to care about so you must look after yourself and your family first". This reference to over-population is often quoted as an excuse for selfish behaviour and a lack of empathy to other people. Many said, "They do not care about me why should I care about them?"
Summary
The lack of empathy then in China can be seen from two public aspects, the first is the one-child-policy in which psychological public studying cannot take place within sibling observation important to adult comprehension of others feelings and the second, over-population itself in a community where a perceived shortage of recourses leads to selfish behaviour that prevents the showing of real empathy. It should be pointed out that this research was not exhaustive in that interviews were conducted often informally and at times of chance sampling as apposed to more rigorous techniques, However most Chinese who proof read the main article agreed with the findings from their own personal experience of growing up and living in China. So the author feels that although added research is desirable to confirm these findings the over-all lack of empathy is so inevitable in everyday activities here that it leaves slight room for doubt.
References
Graham Hill (1998) industrialized psychology - Oxford Guides Pgs. 116 - 118.
Richard Gross (2001) psychology of Mind & Behaviour, 4th Ed. Hodder & Stoughton Pgs. 440 - 444
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