Pity persists as irrational mediation of reason, becoming vice

Evidence

Pity is powerful, and also dangerous, because it implies that the person who has the emotion is more powerful than the person who is the object of the emotion. Empathy is not a relevant emotion here because it is built on a greater sense of equality between the two parties; the oppressed Muslim woman is figured as coming from a culture so different that it is difficult to understand or relate to. — Evelyn Alsultany, Arabs and Muslims in the Media, 518 (#expands, via linked claim)

Importantly, the Stereotype Content Model posits that some subjectively positive feelings toward disadvantaged groups (e.g., pity and sympathy) may nevertheless reinforce inequality by casting these groups as incompetent (worthy only of pity rather than respect). Jackman (1994; ch. 6 this volume) provides a general analysis of paternalistic aspects of racist, classist, and sexist prejudices and their effects on undermining disadvantaged groups’ resistance to social inequality. Glick and Fiske’s (1996) ambivalent sexism theory presents an in-depth analysis of one such paternalistic prejudice, benevolent sexism (the notion that women are “wonderful but weak”). Benevolent sexism involves positive feelings toward women, but is nevertheless associated across nations with gender inequality that disadvantages women (Glick et al., 2000). — John F. Dovidio, Peter Glick, Laurie A. Rudman, On the Nature of Prejudice, 2273 (#expands, via linked claim)

Pity and outrage are two sides of the same coin. Pity is powerful, and also dangerous, because it implies that the person who has the emotion is more powerful than the person who is the object of the emotion. Empathy is not a relevant emotion here because it is built on a greater sense of equality between the two parties; the oppressed Muslim woman is figured as coming from a culture so different that it is difficult to understand or relate to. Pity makes outrage easy; feeling sorrow for someone’s distress easily morphs into anger at the circumstances that caused the distress and thus outrage at the men, the culture, and the religion. Outrage emerges from the anger and shock when one’s sensibilities or sense of right and wrong are offended. Pity and outrage lead to experiencing oneself as invested in justice. — Evelyn Alsultany, Arabs and Muslims in the Media, 518 (#contradicts, via linked claim)

Categorization

• XREF: connects to: Positive feelings like pity can reinforce inequality — John F. Dovidio, Peter Glick, Laurie A. Rudman, On the Nature of Prejudice: Fifty Years…, 2273; Pity presupposes inequality while empathy requires equal standing — Evelyn Alsultany, Arabs and Muslims in the Media: Race…, 518; Pity toward the oppressed naturally becomes outrage at their oppressors — Evelyn Alsultany, Arabs and Muslims in the Media: Race…, 518

Broader Connections

• Pity presupposes inequality while empathy requires equal standing #expands (0.90) — Evelyn Alsultany, Arabs and Muslims in the Media, 518
• Positive feelings like pity can reinforce inequality #expands (0.82) — John F. Dovidio, Peter Glick, Laurie A. Rudman, On the Nature of Prejudice, 2273
• Pity toward the oppressed naturally becomes outrage at their oppressors #contradicts (0.72) — Evelyn Alsultany, Arabs and Muslims in the Media, 518