Focusing on the self to humanize others: the role of empathy and morality

Dehumanization can be defined as the perception and treatment of others as less than fully human [1]. It can be expressed in downplaying or denying the human traits [2], emotional experiences [3], or complex mental states of others 4, 5. Dehumanization is associated with various negative outcomes, most notably hostility and aggression 6, 7, 8. To these outcomes, we can add the negative consequences of perceiving that one is dehumanized by others (i.e. meta-dehumanization) 9, 10, 11. Dehumanization may also be considered an antecedent of moral exclusion of outgroups [12], conceptualized as categorizing groups outside the boundaries in which moral considerations apply, resulting in their perception as nonentities, expendable or undeserving [13]. The outcomes of moral exclusion may span from disregard for rights violations and systematic economic disadvantages [14] to severe exploitation [13] indiscriminate aggression and even mass violence [15].

The negative implications of dehumanization have led researchers to investigate the factors that might contribute to humanizing others. Both intergroup contact 16, 17 and imagined contact [18] were found to contribute to humanization of outgroups. One mechanism through which contact can promote humanization is by reducing the salience of group boundaries and promoting a common identity [19]. Indeed, studies have found that emphasizing a superordinate category or cross-cutting categorizations can contribute to humanization of outgroups 20, 21. In particular, emotional similarity between groups was found to increase outgroup humanization [22]. Other factors shown to increase humanization are perceived similarity between humans and animals [23] and thinking of counterstereotypic exemplars [24]. One common denominator of these approaches is promoting humanization by changing the way that others are perceived and categorized.

While the importance of building a humanized perception of previously dehumanized others as the state-of-the-art approach is crucial, we suggest a different way with potential to advance humanization of others: focusing on the human qualities of the self and ingroup. Several lines of research are consistent with our claim. For example, studies have shown that meta-humanization, the perception that one’s ingroup is seen as human by outgroups, can lead to outgroup humanization and improved intergroup attitudes 25, 26. At the individual level, an enhanced sense of interpersonal security (i.e. sense that one is loved, protected, and cared for through interpersonal interaction) can reduce dehumanization [27]. In a similar fashion, finding out that an ingroup member helped a member of a rival outgroup can also reduce dehumanization [28]. Additionally, thinking about how God would want one to respond led to less dehumanization of outgroups among religious respondents [29].

While these studies support the notion that turning the focus inward can contribute to humanization, a question arises: what specific aspects of the self and ingroup are particularly important? In the present work, we would like to suggest that self and ingroup morality and empathy are especially likely to reduce dehumanization of others. Both can be considered human characteristics and may even be essential for human survival [30]. Empathy is crucial to understanding the feelings of other people and therefore becomes an essential component of human interactions. It is also involved in caring for others and could provide the foundation for care-based morality [31]. Similarly, morality can be conceptualized as a "mental phenomenon that consists in thoughts and feelings about rights and duties, good and bad character traits (virtues and vices), and right and wrong motives and behaviors” [32] that is unique to humans. Most importantly, both are associated with prosocial behaviors 33, 34, 35. Thus, thinking about self and ingroup moral values and empathic qualities may stand in contrast to dehumanizing others.

In the following sections, we review evidence consistent with the notion that emphasizing the morality and empathy of the self or ingroup can facilitate humanization of others. We also consider the relationship between morality and empathy and its implications for humanizing others. We conclude by suggesting new directions of research to support our propositions.

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