approach, extended narrative empathy, can provide additional information that is invaluable to solving global health issues. Before detailing extended narrative empathy, we review empathy, narrative, and narrative empathy, separately. Following these sections, we return to the story of Meera Devi to be discussed in light of the proposed theory and method. Empathy A detailed history of scholarly work devoted to empathy could be traced to antiquity as Aristotle devoted extensive thought to understanding and explaining pathos, empathy’s forerunner. Aristotle asserted that both the speaker and the audience must be in the “right frame of 1984), meaning the emotional state necessary to arouse mind” (Book 11, 1, 1-25—Barnes, the intended response. One must be able to feel the emotional connection, or in pathos πάθος, order for ethos and logos to have bearing. He did not restrict the emotions to sympathy or pity. He wrote at length of the variety of emotions including anger, calmness, friendship, enmity, fear, confidence, shame, shamelessness, admiration, kindness, altruism, pity, indignation, envy, desire, emulation, and so on (Book 11, 1-12). emotions are all those feelings that so “The change men [sic] as to affect their judgment and that also are attended by pain or pleasure” (Book 11, 1, 21-22). Pathos and identification link to empathy in that passion) ἐμπάθεια (empatheia—in empathy is a praxis—felt, embodied, engaged—way of relating or identifying with some other being. Kenneth Burke (1937/1969) asserted that identification is central to persuasion as it is the ability to relate to the speaker. But empathy is not simply being persuaded; it is also understanding. Or as Burke noted it is crucial to achieving common ground and consubstantiality.
approach, extended narrative empathy, can provide additional information that is invaluable to solving global health issues. Before detailing extended narrative empathy, we review empathy, narrative, and narrative empathy, separately. Following these sections, we return to the story of Meera Devi to be discussed in light of the proposed theory and method. Empathy A detailed history of scholarly work devoted to empathy could be traced to antiquity as Aristotle devoted extensive thought to understanding and explaining pathos, empathy’s forerunner. Aristotle asserted that both the speaker and the audience must be in the “right frame of mind” (Book 11, 1, 1-25—Barnes, 1984), meaning the emotional state necessary to arouse the intended response. One must be able to feel the emotional connection, or pathos πάθος, in order for ethos and logos to have bearing. He did not restrict the emotions to sympathy or pity. He wrote at length of the variety of emotions including anger, calmness, friendship, enmity, fear, confidence, shame, shamelessness, admiration, kindness, altruism, pity, indignation, envy, desire, emulation, and so on (Book 11, 1-12). “The emotions are all those feelings that so change men [sic] as to affect their judgment and that also are attended by pain or pleasure” (Book 11, 1, 21-22). Pathos and identification link to empathy ἐμπάθεια (empatheia—in passion) in that empathy is a praxis—felt, embodied, engaged—way of relating or identifying with some other being. Kenneth Burke (1937/1969) asserted that identification is central to persuasion as it is the ability to relate to the speaker. But empathy is not simply being persuaded; it is also understanding. Or as Burke noted it is crucial to achieving common ground and consubstantiality.
Extended%20Narrative%20Empathy%20and%20the%20Culture-Centered%20Approach.docx