John Fea, one of my former history professors, recently blogged about the concept of "intellectual empathy" and I would like to share some thoughts that he passed along from Michael Jinkins, president of Louisville Presbyterian Theological Seminary. I recommend reading Dr. Fea's original post here; additionally, you can see the entirety of Michael Jinkins' post here. [As an aside, Dr. Fea mentions that he is working on a book manuscript entitled, "The Power to Transform: Reflections on the Study of the Past," which is based, in part, around the idea of intellectual empathy. I haven't read any parts of it, but I can assume it will be a good read with important thoughts for those who seek to voice their opinions and especially those interested in history, both professionally and personally. The following (in italics) are parts of Jinkins' post as collected by Fea:
Isaiah Berlin argued that genuine intellectual empathy requires creativity and commitment -- a commitment and a willingness to imagine others’ ideas from within, even if you disagree.
This capacity for intellectual empathy is essential to those who wish to live generously and with integrity in a pluralistic society. Perhaps it is even more essential today than in times past, given the social and cultural forces that presently foster division and encourage peremptory dismissal of opposing views -- not to mention our enhanced capacities to destroy one another.
Practicing intellectual empathy is a kind of spiritual discipline, because it necessitates that we put aside our belief that the lens through which we view the world is the only right one (see Rom 12:3). In intellectual empathy we do not sacrifice critical thinking, but before we move to offer critique, we first hear others thoughtfully and try to imagine what it would be like to share their convictions.
He adds:
In some sense becoming educated -- and this is certainly true of becoming theologically educated -- is a matter of taking our own place in the vast, centuries-spanning conversation about what it means to be human. It is a conversation that began long before we entered the room and will continue long after we have exited.
How might the debates that polarize our churches and our society today be different if students were practiced in such intellectual empathy?
Isaiah Berlin argued that genuine intellectual empathy requires creativity and commitment -- a commitment and a willingness to imagine others’ ideas from within, even if you disagree.
This capacity for intellectual empathy is essential to those who wish to live generously and with integrity in a pluralistic society. Perhaps it is even more essential today than in times past, given the social and cultural forces that presently foster division and encourage peremptory dismissal of opposing views -- not to mention our enhanced capacities to destroy one another.
Practicing intellectual empathy is a kind of spiritual discipline, because it necessitates that we put aside our belief that the lens through which we view the world is the only right one (see Rom 12:3). In intellectual empathy we do not sacrifice critical thinking, but before we move to offer critique, we first hear others thoughtfully and try to imagine what it would be like to share their convictions.
He adds:
In some sense becoming educated -- and this is certainly true of becoming theologically educated -- is a matter of taking our own place in the vast, centuries-spanning conversation about what it means to be human. It is a conversation that began long before we entered the room and will continue long after we have exited.
How might the debates that polarize our churches and our society today be different if students were practiced in such intellectual empathy?
I can be fairly idealistic when it comes to having hope for the future, but I think that optimism is not completely unreasonable. I believe that through the power of the Spirit, humanity is capable of great things. Jesus called twelve regular people to be his apostles, and commissioned all of us, in our imperfections, to carry out his message of love, compassion, and justice-seeking.
So, think of the possibilities if we practiced intellectual empathy. I say this as someone who tries, but often fails. Imagine the massive positive change that would happen in society and in our churches (and, as a result, the positive change our churches could do in society) if intellectual empathy were practiced even more.
From my personal experience here and back in the States, using intellectual empathy allows us to listen and understand where another person is coming from. This doesn't mean that we all agree at the end of the day, but we can see the issue from another's perspective. Once you see from behind another person's eyes, it's difficult to ignore their voice and hate on them. I think intellectual empathy has much to offer the peace process around the world, and especially in regards to the conflicts between Palestine and the State of Israel. Also, what would our political debates look like if our candidates in BOTH parties (especially, though, when different parties come together to talk in our major branches of government) used intellectual empathy. My guess is that, over the course of a few decades, it would lead to a dramatic decrease in frustration with the way our government operates and a significant increase in the amount of participation. Because when people start listening to others with intellectual empathy, we are less afraid to share our voice.
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