Some Personal Musings On Empathy
In relation to the philosophy of πάθει μάθος
Empathy and The Individual
The first axiom of the philosophy of pathei-mathos is:
That human beings possess a mostly latent perceptive faculty, the faculty of empathy – ἐμπάθεια – which when used, or when developed and used, can provide us with a particular type of knowing, a particular type of knowledge, and especially a certain knowledge concerning the φύσις (the physis, the nature or character) of human beings and other living beings. 
Being a natural faculty – like sight and hearing – empathy is personal, individual, and thus depends on and relates to what-is, and/or who-is, nearby: in range of our empathy. Thus the knowing we acquire or can acquire by empathy is a personal knowing just as seeing and listening to a person speaking is a personal knowing acquired directly in the immediacy-of-the-moment. If, however, a person be out of range of our empathy, and we have no previous empathic or personal encounters with them, they are empathically and personally unknown to us and therefore, since we have no knowledge or intimation of their physis, their character, we cannot fairly assess them and should accord them ‘the benefit of the doubt’ since this presumption of the innocence of others – until direct personal experience, and individual and empathic knowing of them, prove otherwise – is the fair, the reasoned, the moral, the empathic, thing to do.
For empathy, according to the philosophy of pathei-mathos, is considered the primary means whereby we can fairly asses  – that is, fairly judge – a person and thus know them (their physis) as they are, with this knowing, by the nature of our as yet undeveloped and underused faculty of empathy, of necessity requiring a personal and a direct experience of them extending over a period of time. In effect, our initial intuitions are either confirmed or modified by such direct contact, rather as most humans may require several periods of reading or of the hearing of some lengthy text in order to commit it to memory and be able to reproduce it, aurally or in writing.
There is thus what may be described as the empathic scale: that which or those who are reachable, knowable, by means of, in range of, our empathy; and it is this scale which, in essence, may be said to be a measure, a function and expression, of our humanity; which reveals, discovers, physis and thus what is important about ourselves, about other human beings, and about the other life with which we share this planet. Beyond the reach of empathy is the physis of beings we do not (as yet) personally know and we have to admit we do not know, and so cannot and should not be sure about or make claims about or formulate some theory or opinion about.
Everything others associate with an individual, or ascribe to an individual, or use to describe or to denote an individual, or even how an individual denotes or describes themselves, are not relevant, and have no bearing on our understanding, our knowledge, of that individual and thus – morally – should be ignored, for it is our personal knowing of them which is necessary, important, valid, fair. For assessment of another – by the nature of assessment and the nature of empathy – can only be personal, direct, individual. Anything else is biased prejudgement or prejudice or unproven assumption.
This means that we approach them – we view them – without any prejudice, without any expectations, and without having made any assumptions concerning them, and as a unique, still unknown, still undiscovered, individual person: as ‘innocent’ until proven, until revealed by their actions and behaviour to be, otherwise. Furthermore, empathy – the acausal perception/knowing and revealing of physis – knows nothing of temporal things and human manufactured abstractions/categories such as assumed or assigned ethnicity; nothing of gender; nothing of what is now often termed ‘sexual preference/orientation’. Nothing of politics, or religion. Nothing of some disability someone may suffer from; nothing of social status or wealth; nothing regarding occupation (or lack of one). Nothing regarding the views, the opinions, of others concerning someone. For empathy is just empathy, a perception different from our other senses such as sight and hearing, and a perception which provides us, or which can provide us, with a unique perspective, a unique type of knowing, a unique (acausal) connexion to the external world and especially to other human beings.
Empathy – and the knowing that derives from it – thus transcends ‘race’, politics, religion, gender, sexual orientation, occupation, wealth (or lack of it), ‘status’, and all the other things and concepts often used to describe, to denote, to prejudge, to classify, a person; so that to judge someone – for example – by and because of their political views (real or assumed) or by their religion or by their sexual orientation is an act of hubris [ ὕβρις ].
In practice, therefore, in the revealing of the physis of a person, the political views, the religion, the gender, the perceived ethnicity, of someone are irrelevant. It is a personal knowing of them, the perception of their physis by empathy, and an acceptance of them as – and getting to know them as – a unique individual which are important and considered moral; for they are one emanation of the Life of which we ourselves are but one other finite and fallible part.
Concerning The Error of Extremism
Extremism – as defined and understood by the philosophy of pathei-mathos – is a modern example of the error of hubris. An outward expression – codified in an ideology – of a bad individual physis (of a bad or faulty or misguided or underdeveloped/unmatured individual nature); of a lack of inner balance in individuals; of a lack of empathy and of pathei-mathos.
There is thus, in extremists, an ignorance of the true nature of Being and beings, and a lack of appreciation of or a wilful rejection of the numinous, as well as a distinct lack of or an aversion to personal humility, for it is the nature of the extremist that they are convinced and believe that ‘they know’ that the ideology/party/movement/group/faith that they accept or adhere to – or the leader that they follow – have/has the right answers, the correct solutions, to certain problems which they faithfully assert exist in society and often in human beings.
This conviction, this arrogance of belief, or this reliance on the assessment of someone else (some leader), combined with a lack of empathy and a lack of the insight and the self-knowing wrought by pathei-mathos, causes or greatly enhances an existing inner/interior dissatisfaction (an unbalance, a lack of harmony) within them in regard to what-is, so that some vision, some ideal, of the future – of society – becomes more important to them, more real, more meaningful, than people, than life, as people and life are now. Thus, they with their ideology, their faith, with and because of their dissatisfaction, possess or develope an urge to harshly interfere, continually finding fault with people, with society, with life itself, and so strive – mostly violently, hatefully, unethically, and with prejudice and often with anger – to undermine, to violently change, to ‘revolutionize’, or to destroy, what-is.
In simple terms, extremists fail to understand, to appreciate, to know, to apprehend, what is important about human beings and human living; what the simple reality, the simple nature, the real physis, of the majority of human beings and of society is and are, and thus what innocence means and implies. That is, there is a failure to know, to appreciate, what is good, and natural and numinous and innocent, in respect of human beings and of society. A failure to know, a failure to appreciate, a failure to feel what it is that empathy and pathei-mathos provide: the wisdom of our personal nature and personal needs; of our physis as rational – as balanced – human beings possessed of certain qualities, certain virtues, or capable of developing balance, capable of developing certain qualities, certain virtues, and thus having or of developing the ability to live in a certain manner: with fairness, with love, and without hatred and prejudice.
What is good, and natural – what should thus be appreciated, and respected, and not profaned by the arrogance (the hubris) of the extremist, and what empathy and pathei-mathos reveal – are the desire for personal love and the need to be loyally loved; the need for a family and the bonds of love within a family that lead to the desire to protect, care for, work for, and if necessary defend one’s loved ones. The desire for a certain security and stability and peace, manifest in a home, in sufficiency of food, in playfulness, in friends, in tolerance, in a lack of danger. The need for the dignity, the self-respect, that work, that giving love and being loved, provide.
Our societies have evolved, painfully slowly, to try and provide such simple, such human, such natural, such ineluctably personal, things; to allow opportunities for such things; and have so evolved often because of individuals naturally gifted with empathy or who were inspired by their own pathei-mathos or that of others, and often and thus also so evolved because of the culture that such societies encouraged and sometimes developed, being as such culture was – via, for example, literature, music, memoirs, poetry, Art – the recorded/aural pathei-mathos and empathic understanding of others often combined with the recorded/aural pathei-mathos and the empathic understanding of others in other societies. A pathei-mathos and an understanding that may form or in some manner express the ethos of a society, and thence become an inspiration for certain laws intended to express, in a society, what is considered to be moral and thus provide and maintain or at least aid valued human and personal qualities such as the desire for stability, peace, a loving home, sufficiency of food, and the need for the dignity of work.
But as I mentioned in some other musings regarding my own lamentable extremist past:
” Instead of love we, our selfish, our obsessed, our extremist kind, engendered hate. Instead of peace, we engendered struggle, conflict, killing. Instead of tolerance we engendered intolerance. Instead fairness and equality we engendered dishonour and discrimination. Instead of security we produced, we encouraged, revolution, violence, change.
The problem, the problems, lay inside us, in our kind, not in ‘the world’, not in others. We, our kind – we the pursuers of, the inventors of, abstractions, of ideals, of ideologies; we the selfish, the arrogant, the hubriatic, the fanatics, the obsessed – were and are the main causes of hate, of conflict, of suffering, of inhumanity, of violence. Century after century, millennia after millennia.” Letter To My Undiscovered Self
For perhaps one of the worst consequences of the extremism of extremists – of modern hubris in general – is, or seems to me to be, the loss of what is personal, and thus what is human; the loss of the empathic, the human, scale of things; with what is personal, human, empathic, being or becoming displaced, scorned, forgotten, obscured, or a target for destruction and (often violent) replacement by something supra-personal such as some abstract political/religious notion or concept, or some ideal, or by some prejudice and some often violent intolerance regarding human beings we do not personally know because beyond the range of our empathy.
That is, the human, the personal, the empathic, the natural, the immediate, scale of things – a tolerant and a fair acceptance of what-is – is lost and replaced by an artificial scale posited by some ideology or manufactured by some τύραννος (tyrannos); a scale in which the suffering of individuals, and strife, are regarded as inevitable, even necessary, in order for ‘victory to be achieved’ or for some ideal or plan or agenda or manifesto to be implemented. Thus the good, the stability, that exists within society is ignored, with the problems of society – real, imagined, or manufactured by propaganda – trumpeted. There is then incitement to disaffection, with harshness and violent change of and within society regarded as desirable or necessary in order to achieve preset, predetermined, and always ‘urgent’ goals and aims, since slow personal reform and change in society – that which appreciates and accepts the good in an existing society and in people over and above the problems and the bad – is anathema to extremists, anathema to their harsh intolerant empathy-lacking nature and to their hubriatic striving:
” [The truth] in respect of the societies of the West, and especially of societies such as those currently existing in America and Britain – is that for all their problems and all their flaws they seem to be much better than those elsewhere, and certainly better than what existed in the past. That is, that there is, within them, a certain tolerance; a certain respect for the individual; a certain duty of care; and certainly still a freedom of life, of expression, as well as a standard of living which, for perhaps the majority, is better than elsewhere in the world and most certainly better than existed there and elsewhere in the past.
In addition, there are within their structures – such as their police forces, their governments, their social and governmental institutions – people of good will, of humanity, of fairness, who strive to do what is good, right. Indeed, far more good people in such places than bad people, so that a certain balance, the balance of goodness, is maintained even though occasionally (but not for long) that balance may seem to waver somewhat.
Furthermore, many or most of the flaws, the problems, within such societies are recognized and openly discussed, with a multitude of people of good will, of humanity, of fairness, dedicating themselves to helping those affected by such flaws, such problems. In addition, there are many others trying to improve those societies, and to trying find or implement solutions to such problems, in tolerant ways which do not cause conflict or involve the harshness, the violence, the hatred, of extremism.” Notes on The Politics and Ideology of Hate (Part Two)
Yet it is just such societies, societies painfully and slowly crafted by the sacrifice and the goodness of multitudes of people of good will, of humanity, of fairness, that extremists – with their harsh intolerant empathy-lacking nature, their hubriatic striving, their arrogant certainty of belief, their anger and their need to harshly interfere – seek to undermine, overthrow, and destroy.
No Hubriatic Striving, No Impersonal Interference
Since the range of empathy is limited to the immediacy-of-the-moment and to personal interactions, and, together with pathei-mathos, is a primary means to reveal the nature of Being and beings – and since the learning wrought by pathei-mathos and pathei-mathos itself is and are direct and personal – then part of the knowledge, the understanding, that empathy and pathei-mathos reveal and provide is the wisdom of physis and of humility. That is, of the empathic scale of things and of acceptance of our limitations of personal knowing and personal understanding. Of (i) the unwisdom, the hubris, of arrogantly making assumptions about who and what are beyond the range of our empathy and outside of our personal experience, and (ii) of the unwisdom, the hubris, of adhering to some ideology or some belief or to some tyrannos and allowing that ideology or that belief or that tyrannos to usurp the personal judgement, the personal assessment, that empathy and pathei-mathos reveal and provide.
This acceptance of the empathic – of the human, the personal – scale of things and of our limitations as human beings is part of wu-wei. Of not-striving, and of not-interfering, beyond the purveu of our empathy and our pathei-mathos. Of personally and for ourselves discovering the nature, the physis, of beings; of personally working with and not against that physis, and of personally accepting that certain matters or many matters, because of our lack of personal knowledge and lack of personal experience of them, are unknown to us and therefore it is unwise, unbalanced, for us to have and express views or opinions concerning them, and hubris for us to adhere to and strive to implement some ideology which harshly deals with and manifests harsh views and harsh opinions concerning such personally unknown matters.
Thus what and who are beyond the purveu of empathy and beyond pathei-mathos is or should be of no urgent concern, of no passionate relevance, to the individual seeking balance, harmony, and wisdom, and in truth can be detrimental to finding wisdom and living in accord with the knowledge and understanding so discovered.
For wisdom, it seems to me, is simply a personal appreciation of the numinous, of innocence, of balance, of εὐταξία , of enantiodromia, and the personal knowing, the understanding, that empathy and pathei-mathos provide. An appreciation, a knowing, that is the genesis of a balanced personal judgement – of discernment – and evident in our perception of Being and beings: of how all living beings are emanations of ψυχή and of how the way of non-suffering causing moral change and reform both personal and social is the way of wu-wei. The way of personal, interior, change; of aiding, helping, assisting other individuals in a direct, a personal manner, and in practical ways, because our seeing is that of the human, the empathic, the muliebral, scale of things and not the scale of hubris, which is the scale either (i) of the isolated, egoist, striveful, unharmonious human being in thrall to their selfish masculous desires or (ii) of the human being unbalanced because in thrall to some tyrannos or to some harsh, extremist, ideology, and which harsh ideologies always manifest an unbalanced masculous, unempathic, nature redolent of that hubriatic certainty-of-knowing and that intolerant desire to interfere which mark and which have marked, and are and were the genesis of, the tyrannos.
 The Way of Pathei-Mathos – A Philosophical Compendiary (Second edition, 2012)
 To assess is to reasonably consider and thus arrive at a balanced, a reasonable, a fair, judgement/assessment.
 qv. ‘An Appreciation of The Numinous’ in The Way of Pathei-Mathos – A Philosophical Compendiary (Second edition, 2012)
In order to avoid confusion, I outline here how I understand and use certain terms. My usage may thus sometimes differ from how such terms are commonly used or how they have been previously defined and/or used in some academic and other works relating to society, politics, extremism, philosophy, and so on. Some of the explanations are taken from, or are based upon or expand upon those given in, my The Politics and Ideology of Hate and the second edition of my The Way of Pathei-Mathos.
For terms not explained here – such as ψυχή, hubris, εὐταξία, and τύραννος (tyrannos) – refer to The Way of Pathei-Mathos.
A term used to refer to, to name, to describe, the process – the natural moral change, the reformation – that occurs or which can occur in a human being because of or following πάθει μάθος. Part of this process is a knowing, an acceptance, and an interior balancing within the individual, of the muliebral and of the masculous.
By extreme I mean to be harsh, so that my understanding of an extremist is a person who tends toward harshness, or who is harsh, or who supports/incites harshness, in pursuit of some objective, usually of a political or a religious nature. Here, harsh is: rough, severe, a tendency to be unfeeling, unempathic.
Hence extremism is considered to be: (1) the result of such harshness, and (2) the principles, the causes, the characteristics, that promote, incite, or describe the harsh action of extremists. In addition, a fanatic is considered to be someone with a surfeit of zeal or whose enthusiasm for some objective, or for some cause, is intemperate.
In the philosophical terms of my weltanschauung, an extremist is someone who commits the error of hubris; and error which enantiodromia can sometimes correct or forestall.
By the term ideology is meant a coherent, organized, and distinctive set of beliefs and/or ideas or ideals, and which beliefs and/or ideas and/or ideals pertain to governance, and/or to society, and/or to matters of a philosophical or a spiritual nature.
Innocence is regarded as an attribute of those who, being personally unknown to us, are therefore unjudged us by and who thus are given the benefit of the doubt. For this presumption of innocence of others – until direct personal experience, and individual and empathic knowing of them, prove otherwise – is the fair, the reasoned, the moral thing to do.
Empathy and πάθει μάθος incline us toward treating other human beings as we ourselves would wish to be treated; that is they incline us toward fairness, toward self-restraint, toward being well-mannered, and toward an appreciation and understanding of innocence.
The term muliebral derives from the classical Latin word muliebris, and in the context The Numinous Way/The Way of Pathei-Mathos refers to those positive traits, abilities, and qualities that are conventionally and historically associated with women, such as empathy, sensitivity, gentleness, compassion, and a desire to love and be loved over and above a desire for conflict/adventure/war.
The counterpart to muliebral is masculous, and is used to refer to certain traits, abilities, and qualities that are conventionally and historically associated with men, such as competitiveness, aggression, a certain harshness, the desire to organize/control, and a desire for adventure and/or for conflict/war/violence/competition over and above personal love and culture.
Extremist ideologies manifest an unbalanced, an excessive, masculous nature.
Masculous is from the Latin masculus, and, for example, occurs in some seventeenth century works such as one by William Struther: “This is not only the language of Canaan, but also the masculous Schiboleth.” True Happines, or, King Davids Choice: Begunne In Sermons, And Now Digested Into A Treatise. Edinbvrgh, 1633
By physis – φύσις – is usually meant either the nature, or character, of individuals, or the natural nature of all beings, beyond their outer appearance, and which natural nature we, as human beings, have a natural [an unconscious] inclination to conceal; either because of ὕβρις or through an ignorance, an unknowing, of ourselves as an emanation of ψυχή.
By the term politics is meant both of the following, according to context. (i) The theory and practice of governance, with governance itself founded on two fundamental assumptions; that of some minority – a government (elected or unelected), some military authority, some oligarchy, some ruling elite, some tyrannos, or some leader – having or assuming authority (and thus power and influence) over others, and with that authority being exercised over a specific geographic area or territory. (ii) The activities of those individuals or groups whose aim or whose intent is to obtain and exercise some authority or some control over – or to influence – a society or sections of a society by means which are organized and directed toward changing/reforming that society or sections of a society in accordance with a particular ideology.
By religion is meant organized worship, devotion, and faith, where there is: (i) a belief in some deity/deities, or in some supreme Being or in some supra-personal power who/which can reward or punish the individual, and (ii) a distinction made between the realm of the sacred/the-gods/God/the-revered and the realm of the ordinary or the human.
The term organized here implies an established institution, body or group – or a plurality of these – who or which has at least to some degree codified the faith and/or the acts of worship and devotion, and which is accepted as having some authority or has established some authority among the adherents. This codification can relate to accepting as authoritative certain writings and/or a certain book or books.
By the term society is meant a collection of people who live in a specific geographic area or areas and whose association or interaction is mostly determined by a shared set of guidelines or principles or beliefs, irrespective of whether these are written or unwritten, and irrespective of whether such guidelines/principles/beliefs are willingly accepted or accepted on the basis of acquiescence. These shared guidelines or principles or beliefs often tend to form an ethos and a culture and become the basis for what is considered moral (and good) and thence become the inspiration for laws and/or constitutions.
As used here, the term refers to ‘modern societies’ (especially those of the modern West).
By the term The State is meant:
The concept of both (1) organizing and controlling – over a particular and large geographical area – land (and resources); and (2) organizing and controlling individuals over that same geographical particular and large geographical area by: (a) the use of physical force or the threat of force and/or by influencing or persuading or manipulating a sufficient number of people to accept some leader/clique/minority/representatives as the legitimate authority; (b) by means of the central administration and centralization of resources (especially fiscal and military); and (c) by the mandatory taxation of personal income.
My personal (fallible) view is that by their nature States often tend to be masculous (hence the desire for wars, invasions, conquest, competition, and the posturing often associated with ‘patriotism’), although in my view they can become balanced, within, by acceptance of certain muliebral qualities, qualities most obviously manifest in certain aspects of culture, in caring professions, in pursuing personal love and the virtue of wu-wei, and in and by the empowerment and equality of, and respect for, women and those whose personal love is for someone of the same gender.
The good is considered to be what is fair; what alleviates or does not cause suffering; what is compassionate; what empathy by its revealing inclines us to do.
Thus the bad – what is wrong, immoral – is what is unfair; what is harsh and unfeeling; what intentionally causes or contributes to suffering.
By the term Way – or Way of Life – is meant a weltanschauung shared among or accepted by a number of people where there is distinction made between the realm of the sacred/the-revered/the-numinous and the realm of the ordinary or the human, but which: (i) is not codified in writings or books but which is often or mostly transmitted aurally; (ii) has no organization beyond – and does not require any organization beyond – the communal/local level; and (iii) whose ethos and rites and customs are inclined toward maintaining the natural balance – the natural healthy harmonious relation between humans, life, and ‘the sacred’ – and not toward avoiding the punishment of some powerful deity/gods or some supra-personal power(s).
One essential difference thus between a religion and a Way is that a religion requires faith and belief (and thus words, concepts, and dogma and organization and conformity), whereas a Way tends to be empathic/intuitive and more a customary, unspoken, way of doing things and which way of doing things – not being organized and by its ethos neither requiring organization nor conformity – varies or can vary from place to place.
Thus, religions tend to be or tend to manifest what is masculous whereas Ways in the past tended to be or tended to manifest what is muliebral.
Apulian red-figure vase c. 450 BCE – Λυκοῦργος and the Ἐρινύες (Antikensammlungen, Munich)