View source for Compassion

{{Short description|Movement or motivation to help others}}
{{Other uses|Compassion (disambiguation)}}
{{Use American English|date=January 2022}}
{{Use dmy dates|date=January 2022}}
[[File:There's no crying in baseball! (4549295140) 2.jpg|alt=|thumb|[[Hugging]] is a common display of compassion]]
'''Compassion''' is a social feeling that motivates people to go out of their way to relieve the physical, mental, or emotional pains of others and themselves. Compassion is sensitivity to the emotional aspects of the suffering of others. When based on notions such as fairness, justice, and interdependence, it may be considered partially rational in nature.

Compassion involves "feeling for another" and is a precursor to [[empathy]], the "feeling as another" capacity (as opposed to [[sympathy]], the "feeling towards another"). In common parlance, active compassion is the desire to alleviate another's suffering.<ref name="sjsl">{{Cite book |title=Encyclopedia of Positive Psychology |date=2009 |publisher=Wiley-Blackwell |isbn=978-1-4051-6125-1 |editor-last=Lopez |editor-first=Shane J. |location=Malden, MA |chapter=Compassion |oclc=226984639}}</ref>

Compassion involves allowing oneself to be moved by suffering to help alleviate and prevent it. An act of compassion is one that is intended to be [[helpfulness|helpful]]. Other virtues that harmonize with compassion include [[patience]], [[wisdom]], [[kindness]], [[Psychological resilience|perseverance]], warmth, and resolve. It is often, though not inevitably, the key component in [[altruism]]. The difference between [[sympathy]] and compassion is that the former responds to others' suffering with sorrow and concern whereas the latter responds with warmth and care.<ref name="CompInteg">{{Cite book |last1=Reddy, Nanda Kishore |url=https://books.google.com/books?id=YLlyCgAAQBAJ&pg=PA146 |title=Ethics, Integrity and Aptitude |last2=Ajmera, Santosh |publisher=McGraw-Hill Education |year=2015 |isbn=978-93-5134-236-6 |page=146}}</ref> An article in ''[[Clinical Psychology Review]]'' suggests that "compassion consists of three facets: noticing, feeling, and responding".<ref name=":1">{{Cite journal|last1=Strauss|first1=Clara|last2=Lever Taylor|first2=Billie|last3=Gu|first3=Jenny|last4=Kuyken|first4=Willem|last5=Baer|first5=Ruth|last6=Jones|first6=Fergal|last7=Cavanagh|first7=Kate|date=July 2016|title=What is compassion and how can we measure it? A review of definitions and measures|journal=Clinical Psychology Review|volume=47|pages=15–27|doi=10.1016/j.cpr.2016.05.004|pmid=27267346|issn=0272-7358|doi-access=free}}</ref>

== Etymology ==
The English [[noun]] '''''compassion''''', meaning "to suffer together with", comes from [[Latin]]. Its [[prefix]] ''com-'' comes directly from {{lang|la|com}}, an [[Archaic Greece|archaic]] version of the Latin [[preposition]] and affix {{lang|la|[[wikt:cum|cum]]}} (= with); the ''-passion'' segment is derived from {{lang|la|passus}}, [[past participle]] of the [[deponent verb]] {{lang|la|[[wikt:patior|patior, patī, passus sum]]}}. Compassion is thus related in origin, form and meaning to the English noun patient (= one who suffers), from {{lang|la|patiens}}, [[present participle]] of the same {{lang|la|[[wikt:patior|patior]]}}, and is akin to the [[Ancient Greek|Greek]] verb {{lang|grc|πάσχειν}} ({{transliteration|grc|paskhein}}, to suffer) and to its [[cognate]] noun {{lang|grc|[[wikt:πάθος|πάθος]]}} (= {{transliteration|grc|[[pathos]]}}).<ref>{{multiref2
|1={{Cite book |last=Brown |first=Lesley |url=https://archive.org/details/newshorteroxford00lesl |title=The New shorter Oxford English dictionary on historical principles |publisher=Clarendon |year=2002 |isbn=978-0-19-861271-1 |location=Oxford [Eng.] |url-access=registration}}
|2={{Cite book |last=Partridge |first=Eric |title=Origins: a short etymological dictionary of modern English |publisher=Macmillan |year=1966 |isbn=978-0-02-594840-2 |location=New York}}
}}</ref> Ranked a great virtue in numerous philosophies, compassion is considered in almost all the major [[religion|religious traditions]] as among the greatest of [[virtue]]s.

== Theories on conceptualizing compassion ==
Theoretical perspectives show contrasts in their approaches to compassion.
:* Compassion is simply a variation of love or sadness, not a distinct emotion.<ref>{{Cite journal |last1=Shaver |first1=P |first2=J|last2=Schwartz |first3=D |last3=Kirson |first4=C |last4=O'Connor |date=June 1987 |title=Emotion knowledge: further exploration of a prototype approach |journal=Journal of Personality and Social Psychology |volume=52 |issue=6 |pages=1061–1086 |doi=10.1037/0022-3514.52.6.1061 |pmid=3598857}}</ref>
:* From the perspective of evolutionary [[psychology]], compassion can be viewed as a distinct emotional state, which can be differentiated from distress, sadness, and love.<ref>{{multiref2
|1={{Cite book |last=Bowlby |first=John |title=Attachment: Attachment and Loss Volume One |publisher=Basic Books |year=1983 |location=New York, NY}}
|2={{Cite book |last=Haidt |first=Jonathan |title=The Moral Emotions |publisher=Oxford University Press |year=2003 |location=Oxford |pages=852–870}}
|3={{Cite book |last1=Keltner |first1=Dacher |title=Social Functionalism and the Evolution of Emotions |last2=Jonathan Haidt |last3=Michelle Shiota |publisher=Psychology Press |year=2006 |location=New York |pages=115–142}}
|4={{cite journal | last1=Goetz | first1=Jennifer L. | last2=Keltner | first2=Dacher | last3=Simon-Thomas | first3=Emiliana | title=Compassion: An evolutionary analysis and empirical review. | journal=Psychological Bulletin | publisher=American Psychological Association (APA) | volume=136 | issue=3 | year=2010 | issn=1939-1455 | doi=10.1037/a0018807 | pages=351–374| pmid=20438142 | pmc=2864937}}
}}</ref>
:* Compassion is, however, a synonym of [[empathic distress]], which is characterized by the feeling of distress in connection with another person's suffering.<ref>{{multiref2
|1={{Cite journal |last1=Goetz |first1=Jennifer |last2=Dacher Kelter |last3=Emiliana Simon-Thomas |year=2010 |title=Compassion: An Evolutionary Analysis and Empirical Review |journal=Psychological Bulletin |volume=136 |issue=3 |pages=351–374 |doi=10.1037/a0018807 |pmc=2864937 |pmid=20438142}}
|2={{Cite book |last=Ekman |first=Paul |title=Emotions Revealed: Recognizing Faces and Feelings to improve communication and emotional life |publisher=Henry Holt & Company |year=2003 |location=New York, N.Y.}}
|3={{Cite journal |last1=Floyd |first1=Kory |last2=Ray |first2=Colter D. |last3=James |first3=Rebecca |last4=Anderson |first4=A. J. |date=2022-08-08 |title=Correlates of Compassion for Suffering Social Groups |url=https://www.tandfonline.com/doi/full/10.1080/1041794X.2022.2086612 |journal=Southern Communication Journal |language=en |volume=87 |issue=4 |pages=324–338 |doi=10.1080/1041794X.2022.2086612 |s2cid=249554862 |issn=1041-794X|url-access=subscription }}
}}</ref> This perspective of compassion is based on the finding that people sometimes emulate and feel the emotions of people around them.<ref>{{Cite journal |last1=Hatfield |first1=Elaine |last2=John Cacioppo |last3=Rapson |first3=Richard L. |year=1993 |title=Emotional Contagion |journal=Current Directions in Psychological Science |volume=2 |issue=3 |pages=96–99 |doi=10.1111/1467-8721.ep10770953 |s2cid=220533081}}</ref>
:* According to [[Thupten Jinpa]], compassion is a ''sense of concern'' that arises in us in the face of someone who is in need or someone who is in pain. It is accompanied by a kind of a wishing (i.e. desire) to see the relief or end of that situation, along with wanting (i.e. [[motivation]]) to do something about it.<ref>{{Cite web |date=9 September 2015 |title=Compassion is Natural. So Why Is It So Hard for Us? |url=https://bigthink.com/videos/thupten-jinpa-on-modern-day-compassion |access-date=28 November 2020 |website=Big Think |language=en}}</ref> Compassion is, however, not pity, neither an attachment, nor the same as empathetic feeling, nor even just simply wishful thinking. Compassion is basically a variation of love.<ref>{{Cite web |title=Science of Compassion |url=https://www.compassionateactionnetwork.org/science-of-compassion |access-date=3 November 2020 |website=CAN |language=en-US}}</ref> To further this variation of love, Skalski and Aanstoos, in their article [https://journals.sagepub.com/doi/full/10.1177/0022167819830782 The Phenomenology of Change Beyond Tolerating], describe compassion with the definition of [https://www.google.com/search?q=alleviate+definition&oq=alleviate+def&gs_lcrp=EgZjaHJvbWUqDwgAEAAYFBiHAhixAxiABDIPCAAQABgUGIcCGLEDGIAEMgkIARBFGDkYgAQyBwgCEAAYgAQyBwgDEAAYgAQyDAgEEAAYFBiHAhiABDIHCAUQABiABDINCAYQLhivARjHARiABDIHCAcQABiABDIHCAgQABiABDIHCAkQABiABNIBCDE2MTdqMWo0qAIAsAIA&sourceid=chrome&ie=UTF-8 alleviate] in mind. In the definition for alleviate there is no mention of taking, stopping, or fixing someone's suffering. It is simply trying to make it less severe. This has a connotation of desperation of sorts. Desiring so little from such a dire situation can be described as inspiring feelings to help with another's suffering in any way.
:* Emma Seppala distinguishes compassion from empathy and [[altruism]] as follows: "... The definition of compassion is often confused with that of empathy. Empathy, as defined by researchers, is the [[visceral]] or emotional experience of another person's feelings. It is, in a sense, an automatic mirroring of another's emotion, like tearing up at a friend's sadness. [[Altruism]] is an action that benefits someone else. It may or may not be accompanied by empathy or compassion, for example, in the case of making a donation for tax purposes. Although these terms are related to compassion, they are not identical. Compassion often involves an empathic response and [[Altruism|altruistic]] behavior; however, compassion is defined as the emotional response when perceiving suffering which involves an authentic desire to help."<ref>{{Cite journal |last=Seppala |first=Emma |date=30 April 2013 |title=The Compassionate Mind |url=https://www.psychologicalscience.org/observer/the-compassionate-mind |journal=APS Observer |language=en-US |volume=26 |issue=5}}</ref>

In addition, the more a person knows about the human condition and human experiences, the more vivid the route to identification with suffering becomes.<ref name="Oxford Handbook of Positive Psychology">{{Cite book |last=Cassell |first=Eric |title=Oxford Handbook of Positive Psychology |publisher=Oxford University Press |year=2009 |isbn=978-0-19-518724-3 |edition=2 |location=New York City |pages=393–403}}</ref>{{Page needed|date=July 2023}} Identifying with another person is an essential process for human beings, something that is even illustrated by infants who begin to mirror the facial expressions and body movements of their mother as early as the first days of their lives.<ref>{{Cite journal |last1=Tissot |first1=H. |last2=Lapalus |first2=N. |last3=Frascarolo |first3=F. |last4=Despland |first4=J. |last5=Favez |first5=N |year=2022 |title=Family Alliance in Infancy and Toddlerhood Predicts Social Cognition in Adolescence |journal=Journal of Child & Family Studies |volume=31 |issue=5 |pages=1338–1349 |doi=10.1007/s10826-021-02110-2 |s2cid=243248690 |doi-access=free }}</ref> Compassion is recognized through identifying with other people (i.e. [[perspective-taking]]), the knowledge of human behavior, the perception of suffering, the transfer of feelings, and the knowledge of goal and purpose-changes in sufferers which leads to the decline of their suffering.<ref name="Oxford Handbook of Positive Psychology" />{{Page needed|date=July 2023}}

[[Personality psychology]] agrees that human suffering is always individual and unique. Suffering can result from psychological, social, and physical [[Traumatic brain injury|trauma]]<ref name="cassell1995">{{Cite book |last=Cassell |first=Eric |title=The Healer's Art |publisher=MIT Press |year=1995 |isbn=978-0-262-53062-0}}</ref> which happens in acute and chronic forms.<ref name="cassell1995" /> [[Suffering]] has been defined as the perception of a person's impending destruction or loss of integrity, which continues until the threat is vanquished or the person's integrity can be restored.<ref name="Oxford Handbook of Positive Psychology" />{{Page needed|date=July 2023}}

Compassion therefore has three major requirements: the compassionate person must feel that the troubles that evoke their feelings are serious; the belief that the sufferers' troubles are not self-inflicted; and the ability to picture oneself with the same problems in a non-blaming, non-shaming manner.<ref name="Oxford Handbook of Positive Psychology" />{{Page needed|date=July 2023}}

Because the compassion process is highly related to identifying with another person and is possible among people from other countries, cultures, locations, etc., compassion is characteristic of democratic societies.<ref name="Oxford Handbook of Positive Psychology" />{{Page needed|date=July 2023}}

The role of compassion as a factor contributing to individual or societal behavior has been the topic of continuous debate.<ref>{{Cite journal |last=Brown |first=Lee |date=1 January 1996 |title=Compassion and Societal Well-Being |journal=Pacific Philosophical Quarterly |volume=77 |issue=3 |pages=216–224 |doi=10.1111/j.1468-0114.1996.tb00167.x}}</ref> In contrast to the process of identifying with other people, a complete absence of compassion may require ignoring or disapproving identification with other people or groups.<ref name="Oxford Handbook of Positive Psychology" />{{Page needed|date=July 2023}} Earlier{{Compared to?|date=July 2023}} studies established the links between interpersonal violence and cruelty which leads to indifference.<ref>{{multiref2
|1={{Cite book |title=Child abuse, domestic violence, and animal abuse: linking the circles of compassion for prevention and intervention |date=1999 |publisher=Purdue University Press |isbn=0-585-06389-3 |editor-last=Ascione |editor-first=Frank R. |location=West Lafayette, Ind. |oclc=42636597 |editor2-last=Arkow |editor2-first=Phil}}
|2={{Cite book |last=Randall |first=Lockwood |title=Cruelty to Animals and Interpersonal Violence: Readings in Research and Application |date=1998 |publisher=Purdue University Press |isbn=1-55753-105-6 |oclc=231843225}}
}}</ref> Compassion may induce feelings of kindness and [[forgiveness]], which could give people the ability to stop situations that have the potential to be distressing and occasionally lead to violence.<ref>{{Cite journal |last1=Dreisoerner |first1=Aljoscha |last2=Junker |first2=Nina Mareen |last3=van Dick |first3=Rolf |date=January 2021 |title=The Relationship Among the Components of Self-compassion: A Pilot Study Using a Compassionate Writing Intervention to Enhance Self-kindness, Common Humanity, and Mindfulness |journal=Journal of Happiness Studies |language=en |volume=22 |issue=1 |pages=21–47 |doi=10.1007/s10902-019-00217-4 |s2cid=254699280 |issn=1389-4978|doi-access=free }}</ref> This concept has been illustrated throughout history: [[The Holocaust]], [[genocide]], [[European colonization of the Americas]], etc.<ref>{{Cite journal |last1=Diamond |first1=Shira |last2=Ronel |first2=Natti |date=2019-09-14 |title=From Bondage to Liberation: The Forgiveness Case of Holocaust Survivor Eva Mozes Kor |url=https://www.tandfonline.com/doi/full/10.1080/10926771.2018.1468376 |journal=Journal of Aggression, Maltreatment & Trauma |language=en |volume=28 |issue=8 |pages=996–1016 |doi=10.1080/10926771.2018.1468376 |issn=1092-6771|url-access=subscription }}</ref> The seemingly essential step in these atrocities could be the definition of the victims as "not human" or "not us".{{dubious|reason="seemingly" ... "could be"|date=July 2023}} The atrocities committed throughout human history are thus claimed{{By whom|date=July 2023}} to have only been relieved, minimized, or overcome in their damaging effects through the presence of compassion,<ref name="Oxford Handbook of Positive Psychology" />{{Page needed|date=July 2023}}<ref>{{Cite journal |last1=Groot |first1=Marlies |last2=Schaafsma |first2=Juliette |last3=Castelain |first3=Thomas |last4=Malinowska |first4=Katarzyna |last5=Mann |first5=Liesbeth |last6=Ohtsubo |first6=Yohsuke |last7=Wulandari |first7=Maria Theresia Asti |last8=Bataineh |first8=Ruba Fahmi |last9=Fry |first9=Douglas P. |last10=Goudbeek |first10=Martijn |last11=Suryani |first11=Angela |date=December 2021 |title=Group-based shame, guilt, and regret across cultures |url=http://dx.doi.org/10.1002/ejsp.2808 |journal=European Journal of Social Psychology |volume=51 |issue=7 |pages=1198–1212 |doi=10.1002/ejsp.2808 |pmid=35910663 |pmc=9306671 |issn=0046-2772}}</ref> although recently, drawing on empirical research in [[evolutionary theory]], [[developmental psychology]], [[social neuroscience]], and psychopathy, it has been counterargued that compassion or empathy and morality are neither systematically opposed to one another, nor inevitably complementary, since over the course of history, mankind has created social structures for upholding universal moral principles, such as Human Rights and the [[International Criminal Court]].<ref>{{multiref2
|1={{Cite book |last=Decety |first=Jean |title=New Frontiers in Social Neuroscience |date=1 November 2014 |isbn=978-3-319-02903-0 |volume=21 |pages=127–151 |chapter=The Neuroevolution of Empathy and Caring for Others: Why It Matters for Morality |series=Research and Perspectives in Neurosciences |doi=10.1007/978-3-319-02904-7_8 |chapter-url=https://www.researchgate.net/publication/287290900}}
|2={{Cite journal |last1=Decety |first1=J. |last2=Cowell |first2=J. M. |year=2014 |title=The complex relation between morality and empathy |url=http://spihub.org/site/resource_files/publications/spi_wp_135_decety.pdf |journal=Trends in Cognitive Sciences |volume=18 |issue=7 |pages=337–339 |doi=10.1016/j.tics.2014.04.008 |pmid=24972506 |s2cid=355141}}
}}</ref>

On one hand, [[Thomas Nagel]], for instance, critiques [[Joshua Greene (psychologist)|Joshua Greene]] by suggesting that he is too quick to conclude [[utilitarianism]] specifically from the general goal of constructing an impartial morality; for example, he says, [[Immanuel Kant]] and [[John Rawls]] offer other impartial approaches to ethical questions.<ref name="Nagel2013">{{Cite magazine |last=Nagel |first=Thomas |date=2 November 2013 |title=You Can't Learn About Morality from Brain Scans: The problem with moral psychology |url=https://newrepublic.com/article/115279/joshua-greenes-moral-tribes-reviewed-thomas-nagel |magazine=New Republic |access-date=24 November 2013}}</ref>{{Relevance inline|reason=what does this argument have to do with compassion?|date=July 2023}}

In his defense against the possible destructive nature of passions, [[Plato]] compared the human soul to a chariot: the intellect is the driver and the emotions are the horses, and life is a continual struggle to keep the emotions under control.<ref>{{Citation |last=Stuart |first=Matthew |title=Agency: The Revised Account |date=2013-07-18 |work=Locke's Metaphysics |pages=443–492 |publisher=Oxford University Press |doi=10.1093/acprof:oso/9780199645114.003.0010 |isbn=978-0-19-964511-4}}</ref> In his defense of a solid universal morality, Immanuel Kant saw compassion as a weak and misguided sentiment. "Such benevolence is called soft-heartedness and should not occur at all among human beings", he said of it.<ref>{{Cite journal |last=Heim |first=M. |date=2003-09-01 |title=The Aesthetics of Excess |journal=Journal of the American Academy of Religion |volume=71 |issue=3 |pages=531–554 |doi=10.1093/jaarel/lfg076 |issn=0002-7189}}</ref>

== Psychology ==
Compassion has become associated with and researched in the fields of [[positive psychology]] and social psychology.<ref>{{Cite journal |last1=Jazaieri |first1=Hooria |last2=Jinpa |first2=Geshe Thupten |last3=McGonigal |first3=Kelly |last4=Rosenberg |first4=Erika L. |last5=Finkelstein |first5=Joel |last6=Simon-Thomas |first6=Emiliana |last7=Cullen |first7=Margaret |last8=Doty |first8=James R. |last9=Gross |first9=James J. |date=25 July 2012 |title=Enhancing Compassion: A Randomized Controlled Trial of a Compassion Cultivation Training Program |journal=Journal of Happiness Studies |language=en |volume=14 |issue=4 |pages=1113–1126 |citeseerx=10.1.1.362.5161 |doi=10.1007/s10902-012-9373-z |issn=1389-4978 |s2cid=17669639}}</ref> Compassion is a process of connecting by identifying with another person. This identification with others through compassion can lead to increased motivation to do something in an effort to relieve the suffering of others.

Compassion is an evolved function from the harmony of a three grid internal system{{technical inline|date=July 2023}}: contentment-and-peace system, goals-and-drives system, and threat-and-safety system. [[Paul Gilbert (psychologist)|Paul Gilbert]] defines these collectively as necessary regulated systems for compassion.<ref name="Gilbert2010">{{Cite book |first=Paul |last=Gilbert |url=https://books.google.com/books?id=krNPL6xCVL0C |title=The Compassionate Mind: A New Approach to Life's Challenges |publisher=New Harbinger Publications |year=2010 |isbn=978-1-57224-840-3}}</ref>{{page needed|date=July 2023}}<ref>{{Cite journal |last=Gilbert |first=Paul |date=21 February 2014 |title=The origins and nature of compassion focused therapy |url=https://onlinelibrary.wiley.com/doi/10.1111/bjc.12043 |journal=British Journal of Clinical Psychology |language=en |volume=53 |issue=1 |pages=6–41 |doi=10.1111/bjc.12043|pmid=24588760 |s2cid=22650614 |url-access=subscription }}</ref>

Paul Ekman describes a "taxonomy of compassion" including: emotional recognition (knowing how another person feels), emotional resonance (feeling emotions another person feels), familial connection (care-giver-offspring), global compassion (extending compassion to everyone in the world), sentient compassion (extended compassion to other species), and heroic compassion (compassion that comes with a risk).<ref>{{Cite web |title=Paul Ekman's Taxonomy of Compassion |url=https://greatergood.berkeley.edu/article/item/paul_ekmans_taxonomy_of_compassion |access-date=3 November 2020 |website=Greater Good |language=en}}</ref>

Ekman also distinguishes proximal (i.e. in the moment) from distal compassion (i.e. predicting the future; [[affective forecasting]]): "...it has implications in terms of how we go about encouraging compassion. We are all familiar with proximal compassion: Someone falls down in the street, and we help him get up. That's proximal compassion: where we see someone in need, and we help them. But, when I used to tell my kids, 'Wear a helmet,' that's distal compassion: trying to prevent harm before it occurs. And that requires a different set of skills: It requires social forecasting, anticipating harm before it occurs, and trying to prevent it. Distal compassion is much more amenable to educational influences, I think, and it's our real hope."<ref name=Eckman>{{Cite web |title=How to Cultivate Global Compassion |url=https://greatergood.berkeley.edu/article/item/paul_ekman_global_compassion |access-date=9 November 2020 |website=Greater Good |language=en}}</ref> Distal compassion also requires [[perspective-taking]].<ref name=Eckman />

Compassion is associated with psychological outcomes including increases in mindfulness and emotion regulation.<ref>{{Cite journal |last1=Jazaieri |first1=Hooria |last2=McGonigal |first2=Kelly |last3=Jinpa |first3=Thupten |last4=Doty |first4=James R. |last5=Gross |first5=James J. |last6=Goldin |first6=Philippe R. |date=1 February 2014 |title=A randomized controlled trial of compassion cultivation training: Effects on mindfulness, affect, and emotion regulation |journal=Motivation and Emotion |language=en |volume=38 |issue=1 |pages=23–35 |doi=10.1007/s11031-013-9368-z |issn=1573-6644 |s2cid=35717645}}</ref>

While empathy plays an important role in motivating caring for others and in guiding moral behavior, [[Jean Decety]]'s research demonstrates that this is far from being systematic or irrespective to the social identity of the targets, interpersonal relationships, and social context. He proposes that [[empathic concern]] (compassion) has evolved to favor kin and members of one own social group, can bias social decision-making by valuing one single individual over a group of others, and this can frontally conflict with principles of [[Equity (law)|fairness]] and [[justice]].<ref>Decety, J., & Cowell, J. M. (2015). Empathy, justice and moral behavior. American Journal of Bioethics – Neuroscience, 6(3), 3–14.</ref>

=== Compassion fatigue ===
{{Further|Compassion fatigue}}
People with a higher capacity or responsibility to empathize with others may be at risk for "compassion fatigue", also called "secondary traumatic stress". Examples of people at risk for compassion fatigue are those who spend significant time responding to information related to suffering.<ref>{{multiref2
|1={{Cite book |year=2013 |editor-last=Figley |editor-first=Charles R. |title=Treating Compassion Fatigue | doi=10.4324/9780203890318|isbn=9781135454609 }}
|2={{Cite book |last=Figley |first=Charles |title=Compassion Fatigue: Coping With Secondary Traumatic Stress Disorder In Those Who Treat The Traumatized |publisher=Brunner-Routledge |year=1995 |isbn=978-0876307595 |location=London}}
}}</ref> However, newer research by [[Tania Singer|Singer]] and [[Matthieu Ricard|Ricard]] suggests that it is lack of suitable [[distress tolerance]] that gets people fatigued from compassion activities.<ref name="Altruism: Ricard">{{Cite book |last=Ricard |first=Matthieu |title=Altruism: The Power of Compassion to Change Yourself and the World |publisher=Brown and Company |year=2015 |isbn=978-0316208246 |pages=56–64 |chapter=IV |chapter-url=http://info-buddhism.com/Empathy-Compassion-Neuroscience-Ricard-Altruism.html}}</ref> Individuals at risk for compassion fatigue usually display these four key attributes: diminished endurance and/or energy, declined empathic ability, helplessness and/or hopelessness, and emotional exhaustion.<ref>{{Cite journal |last1=Jenkins |first1=Belinda |last2=Warren |first2=Nancy A. |date=October 2012 |title=Concept Analysis |journal=Critical Care Nursing Quarterly |volume=35 |issue=4 |pages=388–395 |doi=10.1097/cnq.0b013e318268fe09 |pmid=22948373 |issn=0887-9303}}</ref> Negative coping skills can also increase the risk of developing compassion fatigue.<ref>{{Cite journal |last1=Dreisoerner |first1=Aljoscha |last2=Junker |first2=Nina Mareen |last3=van Dick |first3=Rolf |date=2021 |title=The Relationship Among the Components of Self-compassion: A Pilot Study Using a Compassionate Writing Intervention to Enhance Self-kindness, Common Humanity, and Mindfulness |journal=Journal of Happiness Studies |language=en |volume=22 |issue=1 |pages=21–47 |doi=10.1007/s10902-019-00217-4 |s2cid=254699280 |issn=1389-4978|doi-access=free }}</ref>

People can alleviate sorrow and distress by doing self-care activities on a regular basis. {{clarify|text=Improving consciousness|date=July 2023}} helps to guide people to recognize the impact and circumstances of past events. After people {{clarify|text=learn the experience from the situation in the past|date=July 2023}}, they are able to find the causes of compassion fatigue in their daily life.<ref name=":0">{{Cite web |last=Smith |first=Patrica |date=2020 |title=What is compassion fatigue? |url=https://www.compassionfatigue.org/index.html |access-date=11 November 2020 |website=Compassion Fatigue Awareness Project}}</ref> Practice of nonjudgmental compassion can prevent fatigue and [[Occupational burnout|burnout]].<ref name="Klimecki">{{Cite journal|last1=Klimecki|first1=O.M.|last2=Leiberg|first2=S.|last3=Ricard|first3=M.|last4=Singer|first4=T.|year=2014|title=Differential pattern of functional brain plasticity after compassion and empathy training|journal=Social Cognitive and Affective Neuroscience|volume=9|number=6|pages=873–879|doi=10.1093/scan/nst060 |pmid=23576808 |pmc=4040103 }}</ref> Some methods that can help people to heal compassion fatigue include physical activity, eating healthy food with every meal, good relations with others, enjoying interacting with others in the community, writing a journal frequently, and sleeping enough every day.<ref name=":0" /> The practice of mindfulness and self-awareness also helps with compassion fatigue.<ref>{{Cite journal |last=Hernandez-Wolfe |first=Pilar |date=October 2018 |title=Vicarious Resilience: A Comprehensive Review |journal=Revista de Estudios Sociales |issue=66 |pages=9–17 |doi=10.7440/res66.2018.02 |s2cid=150291525 |issn=0123-885X|doi-access=free }}</ref>

=== Conditions that influence compassion ===
Psychologist Paul Gilbert identifies several factors that can reduce a person's willingness to show compassion toward others. These include lower levels of perceived likability, competence, deservedness, and empathic capacity, as well as higher levels of self-focused competitiveness, anxiety and depression, feelings of being overwhelmed, and inhibiting influences within social structures and systems.<ref>{{multiref2
|1={{Cite web |title=Paul Gilbert—Compassion for the dark side |url=https://www.youtube.com/watch?v=-xSOHOfG2yE |url-status=live |archive-url=https://ghostarchive.org/varchive/youtube/20211117/-xSOHOfG2yE |archive-date=17 November 2021 |access-date=1 December 2020 |website=YouTube| date=23 December 2017 }}{{cbignore}}
|2={{Cite journal |last1=Crimston |first1=Charlie R. |last2=Blessing |first2=Sarah |last3=Gilbert |first3=Paul |last4=Kirby |first4=James N. |date=2021-07-17 |title=Fear leads to suffering: Fears of compassion predict restriction of the moral boundary |url=https://onlinelibrary.wiley.com/doi/10.1111/bjso.12483 |journal=British Journal of Social Psychology |language=en |volume=61 |issue=1 |pages=345–365 |doi=10.1111/bjso.12483 |pmid=34279046 |s2cid=236091116 |issn=0144-6665|url-access=subscription }}
}}</ref>

==== Compassion fade ====
{{Further|Compassion fade|Identifiable victim effect}}
Compassion fade is the tendency of people to experience a decrease in empathy as the number of people in need of aid increases. The term was coined by psychologist Paul Slovic.<ref>{{multiref2
|1={{cite journal|last=Ahmed|first=F.|year=2017|title=Profile of Paul Slovic|journal=Proceedings of the National Academy of Sciences of the United States of America|volume=114|number=10|pages=2437–2439|doi=10.1073/pnas.1701967114 |jstor=26480045 |pmid=28265067 |pmc=5347577 |bibcode=2017PNAS..114.2437A |doi-access=free }}
|2={{Cite journal |last=Johnson |first=James |year=2011 |title=The Arithmetic of Compassion: Rethinking the Politics of Photography |url=https://www.cambridge.org/core/product/identifier/S0007123410000487/type/journal_article |journal=British Journal of Political Science |language=en |volume=41 |issue=3 |pages=621–643 |doi=10.1017/S0007123410000487 |s2cid=231794910 |issn=0007-1234|url-access=subscription }}
|3={{cite journal | last1=Västfjäll | first1=Daniel | last2=Slovic | first2=Paul | last3=Mayorga | first3=Marcus | last4=Peters | first4=Ellen | title=Compassion Fade: Affect and Charity Are Greatest for a Single Child in Need | journal=PLOS ONE | publisher=Public Library of Science (PLoS) | volume=9 | issue=6 | year=2014 | issn=1932-6203 | doi=10.1371/journal.pone.0100115 | page=e100115 | pmid=24940738 | pmc=4062481 | bibcode=2014PLoSO...9j0115V | doi-access=free}}
}}</ref> It is a type of [[cognitive bias]] that people use to justify their decision to help or not to help, and to ignore certain information.<ref>{{cite book|last1=Morris|first1=S.|last2=Cranney|first2=J.|year=2018|chapter=2: The imperfect mind|title=The Rubber Brain|pages=19–42|publisher=Australian Academic Press}}</ref> To turn compassion into compassionate behavior requires {{clarify|text=the singular person's response to the group in need, followed by motivation to help that can lead to action|date=July 2023}}.<ref>{{Cite journal |last1=Butts |first1=Marcus M. |last2=Lunt |first2=Devin C. |last3=Freling |first3=Traci L. |last4=Gabriel |first4=Allison S. |date=March 2019 |title=Helping one or helping many? A theoretical integration and meta-analytic review of the compassion fade literature |url=https://linkinghub.elsevier.com/retrieve/pii/S0749597818302930 |journal=Organizational Behavior and Human Decision Processes |language=en |volume=151 |pages=16–33 |doi=10.1016/j.obhdp.2018.12.006|s2cid=149806445 |url-access=subscription }}</ref>

In an examination of the motivated regulation of compassion in the context of large-scale crises, such as natural disasters and genocides, research established that people tend to feel more compassion for single identifiable victims than single anonymous victims or large masses of victims (the [[Identifiable victim effect]]).<ref>{{multiref2
|1={{Cite journal |last1=Lee |first1=Seyoung |last2=Feeley |first2=Thomas Hugh |year=2016 |title=The identifiable victim effect: a meta-analytic review |url=https://www.tandfonline.com/doi/full/10.1080/15534510.2016.1216891 |journal=Social Influence |language=en |volume=11 |issue=3 |pages=199–215 |doi=10.1080/15534510.2016.1216891 |s2cid=152232362 |issn=1553-4510|url-access=subscription }}
|2={{cite journal | last1=Kogut | first1=Tehila | last2=Ritov | first2=Ilana | title=The "identified victim" effect: an identified group, or just a single individual? | journal=Journal of Behavioral Decision Making | publisher=Wiley | volume=18 | issue=3 | year=2005 | issn=0894-3257 | doi=10.1002/bdm.492 | pages=157–167}}
}}</ref> People only show less compassion for many victims than for single victims of disasters when they expect to incur a financial cost upon helping. This [[collapse of compassion]] depends on having the motivation and ability to regulate emotions.<ref>{{cite journal| doi=10.1371/journal.pone.0199535| doi-access=free| title=The elusive power of the individual victim: Failure to find a difference in the effectiveness of charitable appeals focused on one compared to many victims| year=2018| last1=Hart| first1=P. Sol| last2=Lane| first2=Dan| last3=Chinn| first3=Sedona| journal=PLOS ONE| volume=13| issue=7| pages=e0199535| pmid=30020998| pmc=6051573| bibcode=2018PLoSO..1399535H}}</ref> People are more apt to offer help to a certain number of needy people if that number is closer to the whole number of people in need.<ref>{{cite journal|year=1997|journal=Journal of Risk and Uncertainty|title=Insensitivity to the Value of Human Life: A Study of Psychophysical Numbing|first1=David|last1=Fetherstonhaugh|first2=Paul|last2=Slovic|first3=Stephen|last3=Johnson|first4=James|last4=Friedrich|volume=14|issue=3 |pages=283–300|doi=10.1023/A:1007744326393 |s2cid=51033376 }}</ref> Humans feel more compassionate towards members of another species the more recently their species had a common ancestor.<ref>{{cite journal | last1=Miralles | first1=Aurélien | last2=Raymond | first2=Michel | last3=Lecointre | first3=Guillaume | title=Empathy and compassion toward other species decrease with evolutionary divergence time | journal=Scientific Reports | publisher=Springer Science and Business Media LLC | volume=9 | issue=1 | date=20 December 2019 | page=19555 | issn=2045-2322 | doi=10.1038/s41598-019-56006-9| pmid=31862944 | pmc=6925286 | bibcode=2019NatSR...919555M }}</ref>

In laboratory research, psychologists are exploring how concerns about becoming emotionally exhausted may motivate people to curb their compassion for—and dehumanize—members of stigmatized social groups, such as homeless individuals and drug addicts.<ref>Cameron, Harris, & Payne, in prep{{Full citation needed|date=July 2023}}</ref>{{better source needed|date=July 2023}}

==Neurobiology==
Olga Klimecki (''et al.''), found differential (non-overlapping) fMRI brain activation areas in respect to compassion and empathy: compassion was associated with the [[Orbitofrontal cortex|mOFC]], [[anterior cingulate cortex|pregenual ACC]], and ventral [[striatum]]. Empathy, in contrast, was associated with the [[Insular cortex|anterior insula]] and the [[cingulate cortex|anterior midcingulate cortex]] (aMCC).<ref name="Klimecki" />

In one study conducted by James Rilling and Gregory Berns, neuroscientists at [[Emory University]], subjects' brain activities were recorded while they helped someone in need. It was found that while the subjects were performing compassionate acts, the caudate nucleus and anterior cingulate regions of the brain were activated, the same areas of the brain associated with pleasure and reward. One brain region, the subgenual [[anterior cingulate]] cortex/[[basal forebrain]], contributes to learning altruistic behavior, especially in those with trait empathy.<ref name="PMID_27528669">{{multiref2
|1={{Cite journal |last1=Lockwood |first1=Patricia L |last2=Apps |first2=Matthew A J |last3=Valton |first3=Vincent |last4=Viding |first4=Essi |last5=Roiser |first5=Jonathan P |year=2016 |title=Neurocomputational mechanisms of prosocial learning and links to empathy. |journal=Proceedings of the National Academy of Sciences of the United States of America |volume=113 |issue=35 |pages=9763–8 |doi=10.1073/pnas.1603198113 |pmc=5024617 |pmid=27528669 |bibcode=2016PNAS..113.9763L |quote=. fMRI revealed that activity in a posterior portion of the subgenual anterior cingulate cortex/basal forebrain (sgACC) drives learning only when we are acting in a prosocial context |doi-access=free}}
|2={{lay source |template=cite news |date=August 15, 2016 |title=Finding the Brain's Generosity Center |url=http://neurosciencenews.com/generosity-empathy-neuroscience-4850/ |work=Neuroscience News}}
}}</ref> The same study showed a connection between giving to charity and the promotion of social bonding and personal reputation.<ref name="neurons">{{Cite news |last=Svoboda |first=Elizabeth |date=5 September 2013 |title=Scientists Are Finding That We Are Hard-Wired for Giving |publisher=University of Notre Dame |url=https://generosityresearch.nd.edu/news/hard-wired-for-giving/ |access-date=7 August 2017}}</ref> True compassion, if it exists at all, is thus inherently motivated (at least to some degree) by self-interest.{{dubious|reason=the descriptions of the neuroscience studies given above say nothing about motivation|date=July 2023}}

In a 2009 small [[fMRI]] experiment, researchers at the [[Brain and Creativity Institute]] studied strong feelings of compassion for {{clarify|text=social|reason=what's "social pain"?|date=July 2023}} and physical pain in others. Both feelings involved an expected change in activity in the anterior [[insular cortex|insula]], [[anterior cingulate]], [[hypothalamus]], and [[midbrain]], but they also found a previously undescribed pattern of [[Cerebral cortex|cortical]] activity on the posterior [[medial (anatomy)|medial]] surface of each brain hemisphere, a region involved in the [[Default network|default mode of brain function]], and implicated in {{clarify|text=self-related processes|reason=processes that relate to themselves? that relate to the "self"? that relate to oneself?|date=July 2023}}. Compassion for social pain in others was associated with strong activation in the interoceptive, inferior/posterior portion of this region, while compassion for physical pain in others involved heightened activity in the exteroceptive, superior/anterior portion. Compassion for social pain activated this superior/anterior section, to a lesser extent. Activity in the anterior insula related to compassion for social pain peaked later and endured longer than that associated with compassion for physical pain.<ref name="MHIY2009">{{Cite journal |last1=Immordino-Yang |first1=M. H. |last2=McColl |first2=A. |last3=Damasio |first3=H. |last4=Damasio |first4=A. |date=May 2009 |title=Neural correlates of admiration and compassion |journal=Proc. Natl. Acad. Sci. U.S.A. |volume=106 |issue=19 |pages=8021–6 |doi=10.1073/pnas.0810363106 |pmc=2670880 |pmid=19414310 |doi-access=free}}</ref> Compassionate emotions toward others affect the [[prefrontal cortex]], inferior frontal cortex, and the [[midbrain]].<ref name="MHIY2009" /> Feelings and acts of compassion stimulate areas known to regulate [[homeostasis]], such as the [[anterior insula]], the [[anterior cingulate]], the [[mesencephalon]], the [[insular cortex]] and the [[hypothalamus]], supporting the hypothesis that social emotions use some of the same basic devices involved in other, primary emotions.<ref>{{Cite journal |last1=Kim |first1=Ji-Woong |last2=Kim |first2=Sung-Eun |last3=Kim |first3=Jae-Jin |last4=Jeong |first4=Bumseok |last5=Park |first5=Chang-Hyun |last6=Son |first6=Ae Ree |last7=Song |first7=Ji Eun |last8=Ki |first8=Seon Wan |date=August 2009 |title=Compassionate attitude towards others' suffering activates the mesolimbic neural system. |journal= Neuropsychologia|volume=47 |issue=10 |pages=2073–2081 |doi=10.1016/j.neuropsychologia.2009.03.017 |pmid=19428038 |s2cid=22862525 }}</ref>

== Compassion in practice ==
=== Medicine ===
Compassion is one of the most important attributes for physicians practicing medical services.<ref>{{Cite book |title=Principles of Medical Ethics |publisher=American Medical Association |year=1981 |location=Chicago}}</ref>{{Page needed|date=July 2023}} Compassion brings about the desire to do something to help the sufferer.<ref name="Oxford Handbook of Positive Psychology" />{{Page needed|date=July 2023}} That desire to be helpful is not compassion, but it does suggest that compassion is similar to other emotions in that it motivates behaviors to reduce the tension brought on by the emotion.<ref name="Oxford Handbook of Positive Psychology" />{{Page needed|date=July 2023}} Physicians generally identify their central duties as the responsibility to put the patient's interests first, including the duty not to harm, to deliver proper care, and to maintain confidentiality.<ref name="Oxford Handbook of Positive Psychology" />{{Page needed|date=July 2023}} Compassion is seen in each of those duties because of its direct relation to the recognition and treatment of suffering.<ref name="Oxford Handbook of Positive Psychology" />{{Page needed|date=July 2023}} Physicians who use compassion understand the effects of sickness and suffering on human behavior.<ref>{{Cite book |last=Cassell |first=Eric |title=The Nature of Suffering |publisher=Oxford University Press |year=1985 |location=New York}}</ref>{{Page needed|date=July 2023}} Compassion may be closely related to love and the emotions evoked in sickness and suffering. This is illustrated{{how|date=July 2023}} by the relationship between patients and physicians in medical institutions.<ref name="Oxford Handbook of Positive Psychology" />{{Page needed|date=July 2023}} The relationship between suffering patients and their caregivers provides evidence that compassion is a social emotion that is {{vague|text=related to|date=July 2023}} the closeness and cooperation between individuals.

=== Psychotherapy ===
{{Further|Compassion focused therapy}}
Compassion-focused therapy, created by clinical psychologist Professor [[Paul Gilbert (psychologist)|Paul Gilbert]], focuses on the evolutionary psychology behind compassion: balancing of affect regulation systems (e.g. using affiliative emotions from the care-and-contentment system to soothe and reduce painful emotions from the threat-detection system).{{technical inline|date=July 2023}}<ref>{{Citation |last1=Lopes |first1=Ana Filipa |title=Compassion-Focused Therapy (CFT) |date=5 December 2020 |url=https://epg.pubpub.org/pub/1eabo1h0/release/1 |journal=EFPT Psychotherapy Guidebook |publisher=PubPub |language=en |doi=10.21428/fc0b32aa.3296abfc |access-date=30 December 2020 |last2=Silva |first2=Filipa Martins |doi-access=free}}</ref><ref>Gilbert, Paul,"The Compassionate Mind (Compassion Focused Therapy)"{{full citation needed|date=July 2023}}</ref>

== Self-compassion ==
{{Further|Self-compassion}}
Self-compassion is being kind to oneself and accepting suffering as a quality of being human. It has positive effects on subjective happiness, [[optimism]], [[wisdom]], [[curiosity]], [[agreeableness]], and [[extroversion]].<ref>{{Cite journal |last1=Neff |first1=Kristen |first2=Stephanie|last2= Rude |first3=Kristin|last3=Kirpatrick |year=2007 |title=An examination of self-compassion in relation to positive psychological functioning and personality traits |journal=Journal of Research in Psychology |volume=41 |issue=4 |pages=908–916 |doi=10.1016/j.jrp.2006.08.002}}</ref> [[Kristin Neff]] and Christopher Germer identified three levels of activities that thwart self-compassion: [[self-criticism]], self-isolation, and self-absorption; they equate this to [[Fight-or-flight response|fight, flight, and freeze responses]].<ref>{{multiref2
|1={{Cite journal|url=http://self-compassion.org/wp-content/uploads/publications/germer.neff.pdf|title=Self-Compassion in Clinical Practice|first1=Christopher K.|last1=Germer|first2=Kristin D.|last2=Neff|journal=Journal of Clinical Psychology: In Session|volume=69|number=8|pages=856–867|year=2013|doi=10.1002/jclp.22021 |pmid=23775511 |s2cid=2799698 |accessdate=20 December 2022}}
|2={{Cite book|chapter-url=https://chrisgermer.com/wp-content/uploads/2020/11/Transforming-Trauma.pdf|first1=Christopher K.|last1=Germer|first2=Kristin D.|last2=Neff|chapter=Cultivating Self-Compassion in Trauma Survivors|year=2015|editor-first1=V.M.|editor-last1=Follette|editor-first2=J.|editor-last2=Briere|editor-first3=D.|editor-last3=Rozelle|editor-first4=J.W.|editor-last4=Hopper|editor-first5=D.I.|editor-last5=Rome|title=Mindfulness-oriented interventions for trauma: Integrating contemplative practices|pages=43–58|publisher=The Guilford Press}}
}}</ref> Parenting practices contribute to the development of self-compassion in children. Maternal support, secure attachment, and harmonious family functioning all create an environment where self-compassion can develop. On the other hand, certain developmental factors (i.e., personal fable{{technical inline|date=July 2023}}) can hinder the development of self-compassion in children.<ref>{{Cite journal |last=Neff |first=Kristin D. |date=June 2009 |title=The Role of Self-Compassion in Development: A Healthier Way to Relate to Oneself |journal=Hum. Dev. |volume=52 |issue=4 |pages=211–214 |doi=10.1159/000215071 |pmc=2790748 |pmid=22479080}}</ref>

''Authentic leadership'' centered on humanism and on nourishing quality interconnectedness increase compassion in the workplace to self and others.<ref name="Compassion in the workplace">{{Cite journal |last=Peus |first=Claudia |date=15 April 2011 |title=Money over man versus caring and compassion? Challenges for today's organizations and their leaders |journal=Journal of Organizational Behavior |volume=32 |issue=7 |pages=955–960 |doi=10.1002/job.751}}</ref>

[[Judith V. Jordan|Judith Jordan]]'s concept of ''self-empathy'' is similar to self-compassion, it implies the capacity to notice, care, and respond towards one's own felt needs. Strategies of self-care involve valuing oneself, thinking about one's {{clarify|text=ideations of needs|date=July 2023}} compassionately, and connecting with others in order {{clarify|text=to conversely experience|date=July 2023}} renewal, support, and validation. Research indicates that self-compassionate individuals experience greater [[psychological health]] than those who lack self-compassion.<ref>{{multiref2
|1={{Cite journal |last1=Leary |first1=Mark R. |last2=Tate |first2=Eleanor B. |last3=Adams |first3=Claire E. |last4=Batts Allen |first4=Ashley |last5=Hancock |first5=Jessica |year=2007 |title=Self-compassion and reactions to unpleasant self-relevant events: The implications of treating oneself kindly |journal=Journal of Personality and Social Psychology |volume=92 |issue=5 |pages=887–904 |doi=10.1037/0022-3514.92.5.887 |pmid=17484611|s2cid=17335165 }}
|2={{Cite journal |last1=Neff |first1=K. D. |last2=Rude |first2=S. S. |last3=Kirkpatrick |first3=K. |year=2007 |title=An examination of self-compassion in relation to positive psychological functioning and personality traits |journal=Journal of Research in Personality |volume=41 |issue=4 |pages=908–916 |doi=10.1016/j.jrp.2006.08.002}}
}}</ref>

== Religion and philosophy ==
===Abrahamic religions===
====Christianity====
[[File:G. Conti La parabola del Buon Samaritano Messina Chiesa della Medaglia Miracolosa Casa di Ospitalità Collereale.jpg|thumb|Compassion in action: painting of the parable of the [[Good Samaritan]] by [[Giacomo Conti (artist)|Giacomo Conti]] (1813-1888)]]

The [[Christian Bible]]'s [[Second Epistle to the Corinthians]] is but one place where God is spoken of as the "Father of mercies" (or "compassion")<ref>{{cite web|url=https://www.blueletterbible.org/lexicon/g3628/nasb95/mgnt/0-1/|at=Strong's G3628|title=οἰκτιρμός (oiktirmos)}}</ref> and the "God of all comfort."

{{Blockquote|Blessed ''be'' the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction so that we will be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God.|||source=[[Second Epistle to the Corinthians|2 Corinthians]] 1:3–4<ref>{{Bibleverse|2 Corinthians|1:3–4|NASB1995}}</ref>}}

[[Jesus]] embodies the essence of compassion and relational care. Christ challenges Christians to forsake their own desires and to act compassionately towards others, particularly those in need or distress.{{r|Lampert|at=Ch. 1}}

{{Blockquote|Carry each other's burdens, and in this way you will fulfill the law of Christ.|||source=[[Epistle to the Galatians|Galatians]] 6:2<ref>{{Bibleverse|Galatians|6:2}}</ref>}}
{{Blockquote|Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you.|||source=[[Ephesians]] 4:32<ref>{{Bibleverse|Ephesians|4:32|NASB1995}}</ref>}}

One of his most well-known teachings about compassion is the Parable of the Good Samaritan ({{Bibleverse|Luke|10:29–37}}), in which a Samaritan traveler "was moved with compassion" at the sight of a man who was beaten. Jesus also demonstrated compassion to those his society had condemned—tax collectors, prostitutes, and criminals—by saying "just because you received a loaf of bread, does not mean you were more conscientious about it, or more caring about your fellow man".<ref name="Drake-Brockman 2012">{{Cite book |last=Drake-Brockman |first=Tom |title=Christian Humanism: the compassionate theology of a Jew called Jesus |publisher=Denis Jones and associates |year=2012 |isbn=9780646530390 |location=Sydney}}</ref> Here, as in [[Prodigal son|Luke 15]] and other places, the word ευσπλαχνία is used for a visceral emotion. [[Wycliffe's Bible|Wycliff]] gives "entrails of mercy" and the [[King James Version]]'s "bowels of mercy" seems the inspiration for [[Charles Wesley]]'s hymn "Bowels of divine compassion".<ref>c.f. other versions of [https://www.biblegateway.com/verse/en/Colossians%203%3A12 Colossians 3:12]. [https://expositorysongs.com/lyrics/bowels-of-divine-compassion-charles-wesley/ Wesley's hymn] apparently awaits being added to wikisource.</ref>

An interpretation of the incarnation and crucifixion of Jesus is that it was undertaken from a compassionate desire to feel the suffering of and effect the salvation of mankind; this was also a compassionate sacrifice by God of his own son ("For God so loved the world, that he gave his only begotten Son..."<ref>{{Bibleverse|John|3:16}}</ref>).

A 2012 study of the [[historical Jesus]] claimed that he sought to elevate Judaic compassion as the supreme human virtue, capable of reducing suffering and fulfilling the God-ordained purpose of transforming the world into something more worthy of its creator.<ref name="Drake-Brockman 2012" />

====Islam====
[[File:Nomad prayer.jpg|thumb|A 1930s photograph of a desert traveler praying to [[Allah]] "the Compassionate, the Merciful"]]

In the Muslim tradition, foremost among [[Allah|God's]] [[99 Names of Allah#List of Names|attributes]] are mercy and compassion, or, in the canonical language of Arabic, {{transliteration|ar|Rahman}} and {{transliteration|ar|Rahim}}. Each of the 114 chapters of the [[Quran]], with one [[At-Tawbah|exception]], begins with the verse, "In the name of Allah the Compassionate, the Merciful."<ref name="autogenerated2">{{Cite web |title=University of Southern California |url=http://www.usc.edu/dept/MSA/fundamentals/tawheed/conceptofgod.html |url-status=dead |access-date=2 June 2014 |publisher=Usc.edu |archive-date=21 February 2009 |archive-url=https://web.archive.org/web/20090221024514/http://www.usc.edu/dept/MSA/fundamentals/tawheed/conceptofgod.html }}</ref>

{{Blockquote|Certainly a Messenger has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) compassionate.|{{qref|9|128|b=yl}}|}}

The Arabic word for compassion is {{transliteration|ar|rahmah}}. Its roots abound in the Quran. A good Muslim is to commence each day, each prayer, and each significant action by invoking Allah the Merciful and Compassionate, i.e., by reciting {{transliteration|ar|Bism-i-llah a-Rahman-i-Rahim}}. The womb and family ties are characterized by compassion and named after the exalted attribute of Allah "{{transliteration|ar|Al-Rahim}}" (The Compassionate).<ref>{{Cite journal |last=Jeffrey |first=Isobel |date=2007-02-04 |title=The Contemporary Influences of Muhyiddin Ibn 'Arabi in the West: The Beshara School and the Muhyiddin Ibn 'Arabi Society |journal=Comparative Islamic Studies |volume=1 |issue=1 |pages=43–68 |doi=10.1558/cis.v1i1.43 |issn=1743-1638}}</ref>

====Judaism====
In the [[Judaism|Jewish tradition]], God is the Compassionate and is invoked as the Father of Compassion:<ref name=Lampert>{{cite book | last=Lampert | first=Khen | title=Traditions of Compassion: From Religious Duty to Social Activism | publisher=Palgrave Macmillan | date=2006 | isbn=978-1-4039-8527-9 }}</ref> hence {{transliteration|he|Raḥmana}} or Compassionate becomes the usual designation for His revealed word. (Compare, above, the frequent use of {{transliteration|ar|raḥman}} in the [[Quran]]).<ref name="autogenerated1">{{Cite web |website=The Jewish Encyclopedia |first1=Kaufmann|last1=Kohler|first2=Emil G.|last2=Hirsch|title=Compassion|url=https://jewishencyclopedia.com/articles/4576-compassion }}</ref> Sorrow and pity for one in distress, creating a desire to relieve it, is a feeling ascribed alike to man and God: in [[Biblical Hebrew]], ({{transliteration|he|riḥam}}, from {{transliteration|he|reḥem}}, the mother, womb), "to pity" or "to show mercy" in view of the sufferer's helplessness, hence also "to forgive" ({{Bibleverse|Habakkuk|3:2}}), "to forbear" ({{Bibleverse|Exodus|2:6}}; {{Bibleverse|1 Samuel|15:3}}; {{Bibleverse|Jeremiah|15:15, 21:7|multi=yes}}). The [[Rabbi]]s speak of the "thirteen attributes of compassion". The [[Hebrew Bible|Biblical]] conception of compassion is the feeling of the parent for the child. Hence the prophet's appeal in confirmation of his trust in God invokes the feeling of a mother for her offspring ({{Bibleverse|Isaiah|49:15}}).<ref name="autogenerated1" />

A classic articulation of the [[Golden Rule]] came from the first century [[Hillel the Elder|Rabbi Hillel the Elder]]. Renowned in the Jewish tradition as a sage and a scholar, he is associated with the development of the [[Mishnah]] and the [[Talmud]] and, as such, is one of the most important figures in [[Jewish history]]. Asked for a summary of the Jewish religion "while standing on one leg" (meaning in the most concise terms) Hillel stated: "That which is hateful to you, do not do to your fellow. That is the whole Torah. The rest is the explanation; go and learn."<ref>[[Talmud|Babylonian Talmud]], tractate Shabbat 31a. See also the [[ethic of reciprocity]] or "The [[Golden rule]]."</ref> Post [[9/11]], the words of Rabbi Hillel are frequently quoted in public lectures and interviews around the world by the prominent writer on comparative religion [[Karen Armstrong]].

Many Jewish sources speak of the importance of compassion for and [[Tza'ar ba'alei chayim|prohibitions on causing needless pain to animals]]. Significant rabbis who have done so include Rabbi Samson Raphael Hirsch,<ref>{{Cite web |title=Imitation of Divine Compassion in the Jewish Tradition: Jewish Vegetarian – Vegan Articles From All-Creatures.org Articles Archive |url=https://www.all-creatures.org/articles/jv-imitation.html |access-date=2023-08-18 |website=www.all-creatures.org}}</ref> Rabbi Simhah Zissel Ziv,<ref>{{Cite journal |last=Claussen |first=Geoffrey |date=2019-01-01 |title=Musar and Jewish Veganism |url=https://www.academia.edu/38625778 |journal=Jewish Veganism and Vegetarianism: Studies and New Directions|pages=195–216 |doi=10.1515/9781438473628-011 |isbn=978-1-4384-7362-8 }}</ref> and Rabbi Moshe Cordovero.<ref>{{Cite web |title=JewishVeg: Rav Moshe Cordoero on Compassion for Animals |url=https://www.jewishveg.org/DScordovero.html |access-date=2023-08-18 |website=www.jewishveg.org}}</ref>

===Ancient Greek philosophy===
In [[ancient Greek philosophy]] motivations based on {{transliteration|grc|[[pathos]]}} (feeling, passion) were typically distrusted. [[Reason]] was generally considered to be the proper guide to conduct. Compassion was considered {{transliteration|grc|pathos}}; hence, {{lang|la|[[Dike (mythology)|Justice]]}} is depicted as blindfolded, because her [[arete|virtue]] is dispassion — not compassion.<ref>{{Cite book |first=Thomas |last=Szasz |url=https://books.google.com/books?id=2pduB22E43oC&pg=PA4 |title=Cruel Compassion: Psychiatric Control of Society's Unwanted |publisher=Syracuse University Press |year=1998 |isbn=978-0-8156-0510-2 |author-link=Thomas Szasz}}</ref>

[[Aristotle]] compared compassion with indignation and thought they were both worthy feelings: Compassion means being pained by another person's unearned misfortune; indignation means being pained by another's unearned good fortune. Both are an unhappy awareness of an unjust imbalance.<ref>{{cite book|author=Aristotle|title-link=Rhetoric (Aristotle)|title=Rhetoric|at=II.9}}</ref>

[[Stoicism]] had a doctrine of rational compassion known as {{transliteration|grc|[[oikeiôsis]]}}.

In Roman society, compassion was often seen as a [[vice]] when it was expressed as [[pity]] rather than [[mercy]]. In other words, showing empathy toward someone who was seen as deserving was considered virtuous, whereas showing empathy to someone deemed unworthy was considered immoral and weak.<ref>{{Cite book |last=Dunkle |first=Roger |url=https://books.google.com/books?id=NdvbAAAAQBAJ |title=Gladiators: Violence and Spectacle in Ancient Rome |publisher=Routledge |year=2008 |isbn=9781317905219 |page=18}}</ref>

===Confucianism===
[[Mencius]] maintained that everyone possesses the germ or root of compassion, illustrating his case with the famous example of the child at an open well:

"Suppose a man were, all of a sudden, to see a young child on the verge of falling into a well. He would certainly be moved to compassion, not because he wanted to get into the good graces of the parents, nor because he wished to win the praise of his fellow-villagers or friends, nor yet because he disliked the cry of the child".<ref name=Mencius>{{cite book|translator-first=D.C.|translator-last=Lau|title=Mencius|publisher=Penguin|year=1970}}</ref>{{rp|18 & 82}}

Mencius saw the task of moral cultivation as that of developing the initial impulse of compassion into an enduring quality of [[Ren (Confucianism)|benevolence]].{{r|Mencius|pages=22–27}}

===Indian religions===
====Buddhism====
[[File:Liao Dynasty Avalokitesvara Statue Clear.jpeg|thumb|[[Avalokiteśvara]] looking out over the sea of suffering. China, [[Liao dynasty]].]]

The first of the [[Four Noble Truths]] is the truth of [[suffering]] or {{transliteration|pi|[[dukkha]]}} (unsatisfactoriness or stress). {{transliteration|pi|Dukkha}} is one of the [[Three marks of existence|three distinguishing characteristics]] of all conditioned existence. It arises as a consequence of not understanding the nature of impermanence {{transliteration|pi|[[anicca]]}} (the second characteristic) as well as a lack of understanding that all phenomena are empty of self {{transliteration|pi|[[anatta]]}} (the third characteristic).

When one has an understanding of suffering and its origins and understands that liberation from suffering is possible, [[renunciation]] arises.<ref>{{Cite web |last=Berzin |first=Alexander |title=Renunciation: The Determination to Be Free |url=https://studybuddhism.com/en/advanced-studies/lam-rim/samsara-nirvana/renunciation-the-determination-to-be-free}}</ref> Renunciation then lays the foundation for the development of compassion for others who also suffer.<ref>{{Cite web |last=Berzin |first=Alexander |title=Going from Renunciation to Compassion |url=https://studybuddhism.com/en/tibetan-buddhism/path-to-enlightenment/love-compassion/going-from-renunciation-to-compassion}}</ref>  
This is developed in stages:

; Ordinary compassion: The compassion one has for those close to them such as friends and family and a wish to free them from the 'suffering of suffering'<ref>{{Cite web |title=The three types of suffering |url=https://www.lionsroar.com/buddhism-by-the-numbers-the-three-kinds-of-suffering |website=Lion's roar magazine|date=4 June 2017 }}</ref>
; Immeasurable compassion: This is the compassion that wishes to benefit all beings without exception. It is associated with both the [[Hinayana]] and [[Mahayana]] paths.<ref>{{Cite web|url=https://studybuddhism.com/en/advanced-studies/abhidharma-tenet-systems/comparison-of-buddhist-traditions/the-four-immeasurables-in-hinayana-mahayana-and-bon|title=The Four Immeasurables in Hinayana, Mahayana and Bon|website=Study Buddhism|first=Alexander|last=Berzin}}</ref>

{{block indent|left=1.7|1=It{{ambiguous|date=July 2023}} is developed in four stages called [[Brahmavihara|The Four Immeasurables]]:<ref>{{multiref2
|1={{Cite web |title=Four Immeasurables |url=https://www.padmasambhava.org/sermon/four-immesurables/|author=Pema Dragpa|date=16 September 2016}}
|2={{Cite web|url=https://www.lotsawahouse.org/indian-masters/buddhagupta/four-immeasurables-commentary|title=An Extensive Commentary on The Four Immeasurables|website=Lotsawa House|author=Buddhagupta}}
}}</ref>
# [[Maitrī|Loving kindness ({{transliteration|pi|Mettā}})]]  
# [[Karuṇā|Compassion ({{transliteration|pi|Karuṇā}})]]
# [[mudita|Joy ({{transliteration|pi|Mudita}})]]
# [[Upekṣā|Equanimity ({{transliteration|pi|Upekṣā}})]]

The American [[Buddhist monk|monk]] [[Bhikkhu Bodhi]] states that compassion "supplies the complement to [[Maitrī|loving-kindness]]: whereas loving-kindness has the characteristic of wishing for the happiness and welfare of others, compassion has the characteristic of wishing that others be free from suffering, a wish to be extended without limits to all living beings. Like {{transliteration|pi|[[Maitrī|metta]]}}, compassion arises by considering that all beings, like ourselves, wish to be free from suffering, yet despite their wishes continue to be harassed by [[Pain and nociception|pain]], [[fear]], [[sorrow (emotion)|sorrow]], and other forms of {{transliteration|pi|dukkha}}."<ref>{{cite book|author=Bhikkhu Bodhi|title=The Noble Eightfold Path: Way to the End of Suffering|publisher=Buddhist Publication Society|year=1994|page=39}}</ref>}}

; Great Compassion: This is practiced exclusively in the Mahayana tradition and is associated with the development of [[Bodhicitta]].<ref>{{Cite web|url=https://www.lionsroar.com/developing-the-mind-of-great-capacity/|title=Developing the Mind of Great Capacity – The Dalai Lama – Lion's Roar|first=The |last=Dalai Lama|date=7 July 2017 }}</ref> The [[Bodhisattva Vow]] begins (in one version): "Suffering beings are numberless, I vow to liberate them all."<ref>{{cite journal|last=Rhodes|first=Robert F.|year=1984|url=https://otani.repo.nii.ac.jp/?action=repository_uri&item_id=3628&file_id=22&file_no=1|title=The four extensive vows and four noble truths in T'ien-t'ai Buddhism|journal=Annual Memoirs of the Otani University Shin Buddhist Comprehensive Research Institute|volume=2|pages=53–91}}</ref>

The [[14th Dalai Lama]] has said, "If you want others to be happy, practice compassion. If you want to be happy, practice compassion."<ref>{{Cite web |title=Twitter – Dalai Lama |url=https://twitter.com/dalailama/status/576314276228390912 |access-date=24 January 2016 |publisher=Twitter}}</ref> But he also warned that compassion is difficult to develop:

{{blockquote|This is no easy task... there is no blessing or initiation — which, if only we could receive it — or any mysterious or magical formula or mantra or ritual — if only we could discover it — that can enable us to achieve transformation instantly. It comes little by little, just as a building is constructed brick by brick or, as the Tibetan expression has it, an ocean is formed drop by drop.... Nor should the reader suppose that what we are talking about here is the mere acquisition of knowledge. It is not even a question of developing the conviction that may come from such knowledge. What we are talking about is gaining an experience of virtue through constant practice and familiarization so that it becomes spontaneous. What we find is that the more we develop concern for others' well-being, the easier it becomes to act in others' interests. As we become habituated to the effort required, so the struggle to sustain it lessens. Eventually, it will become second nature. But there are no shortcuts.<ref>{{cite book|author=Tenzin Gyatzo|title=Ethics for the New Millennium|year=1999|publisher=Riverhead Books|pages=118–119}}</ref>}}

====Hinduism====
{{Main|Karuṇā}} 
{{See also|Hospitality|Moksha|Samyama}}

[[File:1 Sannyasi in yoga meditation on the Ganges, Rishikesh.jpg|thumb|left|[[Yoga]] aims at physical, mental, and spiritual purification, with a compassionate mind and spirit being one of its most important goals.<ref>{{cite book|author-link=Klaus K. Klostermaier|first=Klaus K.|last=Klostermaier|year=1989|title=A Survey of Hinduism|publisher=State University of New York Press|isbn=978-0887068072|pages=362–367}}</ref> Various {{transliteration|sa|asanas}} and {{transliteration|sa|mudras}} are combined with meditation and self-reflection exercises to cultivate compassion.<ref>{{multiref2
|1={{Cite web |last=McCall |first=Timothy |year=2010 |title=Yoga to Cultivate Compassion, Gratitude, and Joy – Part I |url=https://www.yogajournal.com/teach/teaching-methods/yoga-to-cultivate-compassion-gratitude-and-joy-part-i/ |website=Yoga Journal}}
|2={{Cite book |last=McCall |first= Timothy B.|title=Yoga as medicine: the yogic prescription for health & healing |date=2012 |publisher=Bantam |isbn=978-0-553-38406-2 |oclc=812689170}}
|3={{Cite journal |last1=Jeste |first1=D.V. |last2=Vahia |first2=I.V. |year=2008 |title=Comparison of the conceptualization of wisdom in ancient Indian literature with modern views: focus on the Bhagavad Gita |journal=Psychiatry |volume=71 |issue=3 |pages=197–202 |doi=10.1521/psyc.2008.71.3.197 |pmc=2603047 |pmid=18834271}}
}}</ref>]]

In classical literature of [[Hinduism]], compassion<ref name="nmgc">{{cite book|first=Nancy|last=Martin|chapter=Grace and Compassion|title=Brill's Encyclopedia of Hinduism|editor-first=Knut|editor-last=Jacobsen|year=2010|volume=II|publisher=Brill|isbn=978-90-04-17893-9|pages=752–757}}</ref> is a virtue with many shades, each shade explained by different terms. Three most common terms are {{transliteration|sa|[[Daya (Hinduism)|daya]]}} ({{lang|sa|दया}}),<ref>{{Cite web |title=dayA |url=http://spokensanskrit.de/index.php?tinput=dayA&direction=SE&script=HK&link=yes&beginning= |archive-url=https://web.archive.org/web/20161112023437/http://spokensanskrit.de/index.php?tinput=dayA&direction=SE&script=HK&link=yes&beginning= |archive-date=12 November 2016}}</ref> {{transliteration|sa|[[karuṇā]]}} ({{lang|sa|करुणा}}),<ref>{{Cite web |title=karuNA |url=http://spokensanskrit.de/index.php?tinput=karuNA&direction=SE&script=HK&link=yes&beginning= |archive-url=https://web.archive.org/web/20161112015253/http://spokensanskrit.de/index.php?tinput=karuNA&direction=SE&script=HK&link=yes&beginning= |archive-date=12 November 2016}}</ref> and {{transliteration|sa|[[anukampā]]}} ({{lang|sa|अनुकम्पा}}).<ref>{{Cite web |title=AnukampA in Sanskrit English Dictionary, Spoken Sanskrit, Germany (2011) |url=http://spokensanskrit.de/index.php?tinput=anukampA&direction=SE&script=HK&link=yes&beginning= |archive-url=https://web.archive.org/web/20170116090230/http://spokensanskrit.de/index.php?tinput=anukampA&direction=SE&script=HK&link=yes&beginning= |archive-date=16 January 2017}}</ref> Other words related to compassion in Hinduism include {{transliteration|sa|karunya}}, {{transliteration|sa|kripa}}, and {{transliteration|sa|anukrosha}}.<ref name=abde/><ref>{{Cite web|url=https://www.sanskrit-lexicon.uni-koeln.de/scans/AEScan/2020/web/webtc/indexcaller.php|title=Apte English-Sanskrit Dictionary 1884 Basic|website=www.sanskrit-lexicon.uni-koeln.de}}</ref> Some of these words are used interchangeably among the schools of Hinduism to explain the concept of compassion, its sources, its consequences, and its nature. The virtue of compassion to all living beings, claims [[Mahatma Gandhi|Gandhi]] and others,<ref>{{cite book | last=Gandhi | first=M.K. | title=Hindu Dharma | publisher=Orient Paperbacks | date=1995 | isbn=978-81-222-0108-6 }}</ref>{{page needed|date=July 2023}}<ref>{{cite journal|last1=Tripathi|first1=A.|last2=Mullet|first2=E.|year=2010|title=Conceptualizations of forgiveness and forgivingness among Hindus|journal=The International Journal for the Psychology of Religion|volume=20|number=4|pages=255–266|doi=10.1080/10508619.2010.507694 |s2cid=144014675 }}</ref> is a central concept in Hindu philosophy.<ref name=nmgc/>

{{transliteration|sa|Daya}} is defined by ''[[Padma Purana]]'' as the virtuous desire to mitigate the sorrow and difficulties of others by putting forth whatever effort necessary.<ref name=abde/><ref>{{cite book | last=Parmeshwaranand | first=Swami | title=Encyclopaedic Dictionary of the Dharmaśāstra | publisher=Sarup & Sons | date=2003 | isbn=978-81-7625-365-9 |pages=369–370}}</ref> ''[[Matsya Purana]]'' describes {{transliteration|sa|daya}} as the value that treats all living beings (including human beings) as one's own self, wanting the welfare and good of the other living being.<ref name=abde/><ref>''Matsya Purana'', 52.8 and 143.31 through 332</ref> Such compassion, claims ''Matsya Purana'', is one of necessary paths to being happy. Ekadashi Tattvam<ref>{{cite book|author=Ekadashi Tattvam|title=[[Raghunandana Bhattacharya]]|publisher=Smriti|location=Calcutta/London|year=1816}}</ref> explains {{transliteration|sa|daya}} is treating a stranger, a relative, a friend, and a foe as one's own self; and argues that compassion is that state when one sees all living beings as part of one's own self, and when everyone's suffering is seen as one's own suffering. Compassion to all living beings, including to those who are strangers and those who are foes, is seen as a noble virtue.<ref name="abde">{{cite book|editor-first1=Anandita|editor-last1=Balslev|editor-first2=Dirk|editor-last2=Evers|title=Compassion in the World's Religions: Envisioning Human Solidarity|isbn=978-3643104762|publisher=LIT Verlag|year=2009|chapter=Compassion: Etymology, Rituals, Anecdotes from the Hindu Tradition}}</ref>

{{transliteration|sa|Karuna}}, another word for compassion in Hindu philosophy, means placing one's mind in other's favor, thereby seeking to understand the best way to help alleviate their suffering through an act of {{transliteration|sa|karuna}} (compassion). {{transliteration|sa|Anukampa}}, yet another word for compassion, refers to one's state after one has observed and understood the pain and suffering in others.<ref>{{multiref2
|1={{cite book | last1=Mohapatra | first1=Amulya | last2=Mohapatra | first2=Bijaya | title=Hinduism: Analytical Study | publisher=Mittal Publications | date=1993 | isbn=978-81-7099-388-9 | page=}}
|2={{cite book | last1=Rye|first1=M.S. |last2=Pargament|first2=K.I. |last3=Ali|first3=M.A. |last4=Beck|first4=G.L. |last5=Dorff|first5=E.N. |last6=Hallisey|first6=C. |last7=Narayanan|first7=V. |last8=Williams|first8=J.G.|chapter=Religious perspectives on forgiveness | editor-last=McCullough | editor-first=Michael E. | editor-last2=Pargament | editor-first2=Kenneth Ira | editor-last3=Thoresen | editor-first3=Carl E. | title=Forgiveness: Theory, research, and practice | publisher=Guilford Press | year=2000 | isbn=978-1-57230-510-6 | pages=17–40}}
}}</ref>

In [[Mahabharata]], Indra praises [[Yudhishthira]] for his {{transliteration|sa|anukrosha}} – compassion, sympathy – for all creatures.<ref>{{cite book | last=Doniger | first=Wendy | title=The Hindus: An Alternative History | publisher=Oxford University Press, USA | year=2010 | isbn=978-0-19-959334-7 | page=270}}</ref> [[Tulsidas]] contrasts {{transliteration|sa|daya}} (compassion) with {{transliteration|sa|abhiman}} (arrogance, contempt of others), claiming compassion is a source of [[Dharma#Definition|dharmic]] life, while arrogance a source of sin. {{transliteration|sa|Daya}} (compassion) is not {{transliteration|sa|kripa}} (pity) in Hinduism, or feeling sorry for the sufferer, because that is marred with condescension; compassion is recognizing one's own and another's suffering in order to actively alleviate that suffering.<ref>{{Cite web |last=Paramtattva Swami |first=Pujya |title=Catholics and Hindus: The Practice of Compassion as a Contribution to Peace |url=http://www.cbcew.org.uk/CBCEW-Home/Departments/Dialogue-and-Unity/Other-Religions/Cardinal-Tauran-s-UK-Visit-2013/Hindu-Temple-Visit/Pujya-Paramtattva-Swami |archive-url=https://web.archive.org/web/20160314130215/http://www.cbcew.org.uk/CBCEW-Home/Departments/Dialogue-and-Unity/Other-Religions/Cardinal-Tauran-s-UK-Visit-2013/Hindu-Temple-Visit/Pujya-Paramtattva-Swami |archive-date=14 March 2016 |pages=1–3}}</ref> Compassion is the basis for {{transliteration|sa|[[ahimsa]]}}, a core virtue in Hindu philosophy and an article of everyday faith and practice.<ref>{{multiref2
|1={{cite book | last=Michael | first=Aloysius | title=Radhakrishnan on Hindu Moral Life and Action | publisher=Concept Publishing Company | date=1979 | isbn=978-0-8364-0334-3 | pages=67–68}}
|2={{cite book | last1=Kemmerer | first1=Lisa | last2=Nocella | first2=Anthony J. | title=Call to Compassion | publisher=Lantern Books | date=2011 | isbn=978-1-59056-182-9 | pages=31–32}}
}}</ref> {{transliteration|sa|Ahimsa}}, or non-injury, is compassion-in-action that helps actively prevent suffering in all living things as well as helping beings overcome suffering and move closer to liberation.

Compassion in Hinduism is discussed as an absolute and a relative concept. There are two forms of compassion: one for those who suffer even though they have done nothing wrong and one for those who suffer because they did something wrong. Absolute compassion applies to both, while relative compassion addresses the difference between the former and the latter. An example of the latter include those who plead guilty or are convicted of a crime such as murder; in these cases, the virtue of compassion must be balanced with the virtue of justice.<ref name=abde/>

The classical literature of Hinduism exists in many Indian languages. For example, ''[[Tirukkuṛaḷ]],'' written between {{BCE|200}} and {{CE|400}}, and sometimes called the ''Tamil [[Veda]]'', is a cherished classic on Hinduism written in a South Indian language. It dedicates Chapter 25 of Book 1 to compassion,<ref>{{Cite web |title=Tirukkuṛaḷ |url=http://ebooks.gutenberg.us/HimalayanAcademy/SacredHinduLiterature/weaver/content.htm |archive-url=https://web.archive.org/web/20141216064046/http://ebooks.gutenberg.us/HimalayanAcademy/SacredHinduLiterature/weaver/content.htm |archive-date=16 December 2014 |at=verses 241–250}}</ref> further dedicating separate chapters each for the resulting values of compassion, chiefly, vegetarianism or [[veganism]] (Chapter 26), [[non-violence|doing no harm]] (Chapter 32), [[non-killing]] (Chapter 33), possession of [[kindness]] (Chapter 8), dreading evil deeds (Chapter 21), [[benignity]] (Chapter 58), the right [[scepter]] (Chapter 55), and absence of [[terrorism]] (Chapter 57), to name a few.<ref>{{Cite book |last=Pope |first=George Uglow |url=https://www.projectmadurai.org/pm_etexts/pdf/pm0153.pdf |title=The Sacred Kurral of Tiruvalluva Nayanar |date=1886 |publisher=Asian Educational Services |isbn=8120600223 |edition=First |location=New Delhi}}</ref>

====Jainism====
{{Further|Ahimsa in Jainism}}
Compassion for all life is central to the [[Jainism|Jain]] tradition. Though all life is considered sacred, human life is deemed the highest form of earthly existence. To kill any person, no matter their crime, is considered abhorrent. It is the only substantial religious tradition that requires both monks and laity to be vegetarian. It is suggested that certain strains of the [[Hinduism|Hindu tradition]] became vegetarian due to strong Jain influences.<ref>{{multiref2
|1={{cite book|title=South India Handbook: The Travel Guide|first=Robert|last=Bradnock|series=2000 Footprint Travel Guides|page=543}}
|2={{cite book|title=Vegetarianism: A History|first=Colin|last=Spencer|year=2002|publisher=Thunder's Mouth Press|page=342}}
}}</ref> The Jain tradition's stance on [[ahimsa|nonviolence]], however, goes far beyond vegetarianism. Jains refuse food obtained with unnecessary cruelty. Many practice [[veganism]]. The [[Lal Mandir]], a prominent Jain temple in Delhi, is known for the Jain Birds Hospital in a second building behind the main temple.<ref>{{multiref2
|1={{Cite web |first=Powell |last=Ettinger |title=Jainism and the legendary Delhi bird hospital |url=http://www.wildlifeextra.com/go/world/bird-hospital.html#cr |url-status=dead |access-date=28 September 2013 |publisher=Wildlifeextra.com |archive-date=13 August 2018 |archive-url=https://web.archive.org/web/20180813210603/http://www.wildlifeextra.com/go/world/bird-hospital.html#cr }}
|2={{Cite book|url=https://books.google.com/books?id=ja7iTij7Bc0C&q=birds+hospital+in+delhi&pg=PT81|title=Top 10 Delhi|first=Dorling|last=Kindersley|publisher=Penguin|year=2012|isbn=9780756695637|access-date=28 September 2013}}
}}</ref>{{better source needed|date=July 2023}}

== See also ==
{{Columns-list|colwidth=18em|
* {{annotated link|Agape}}, [[Philia]], [[Philautia]], [[Storge (familial love)|Storge]], [[Eros (concept)|Eros]]: Greek terms for [[Greek words for love|love]]
* {{annotated link|Brahmavihara}}
* Brotherly love
* {{annotated link|Charter for Compassion}}
* {{annotated link|Christian humanism}}
* {{annotated link|Compassion fatigue}}
* {{annotated link|Compassion fade}}
* {{annotated link|Compassionate love}}
* {{annotated link|Charity (virtue)}}
* {{annotated link|Caregiving}}
* {{annotated link|Daya Mata}}
* {{annotated link|Empathic concern}}
* {{annotated link|Ethics}}
* {{annotated link|Fake compassion}}
* {{annotated link|Forgiveness}}
* {{annotated link|Golden Rule}}
* {{annotated link|Humanism}}
* {{annotated link|Karuṇā|Karuna}}
* {{annotated link|Moral emotions}}
* {{annotated link|Moral psychology}}
* {{annotated link|Perspective-taking}}
* {{annotated link|Pity}}
* {{annotated link|Radical compassion}}
* {{annotated link|Role-taking theory}}
* {{annotated link|Self-compassion}}
* {{annotated link|Shabad (hymn)}}
* {{annotated link|Social emotions}}
* {{annotated link|Kindness}}
* {{annotated link|Greatness}}

}}

== References ==
{{Reflist|30em}}

== External links ==
{{Wiktionary}}Skalski, J. E., & Aanstoos, C. (2023). The Phenomenology of change beyond tolerating. ''Journal of Humanistic Psychology'', ''63''(5), 660–681.{{Commons category|Compassion}}
{{Wikiquote}}
* [https://magazine.uchicago.edu/0604/features/emotion.shtml ''Mirrored emotion''] [[Jean Decety]], [[University of Chicago]]
* [https://www.ted.com/talks/daniel_goleman_why_aren_t_we_more_compassionate Daniel Goleman, psychologist & author of ''Emotional Intelligence'', video lecture on compassion]

{{Emotion-footer}}
{{Virtues}}

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[[Category:Compassion| ]]
[[Category:Concepts in ethics]]
[[Category:Emotions]]
[[Category:Giving]]
[[Category:Kindness]]
[[Category:Moral psychology]]
[[Category:Relational ethics]]
[[Category:Religious ethics]]
[[Category:Social emotions]]
[[Category:Suffering]]
[[Category:Virtue]]
[[Category:Love]]