[Craic] FW: The Curious Case of Empathy - When Elon Musk sat down with Joe Rogan in late February 2025, listeners expected the usual

Sat Mar 8 19:58:21 PST 2025

From: Ctr for Prophetic Imagination from Prophetic’s Substack <propheticimagination at substack.com>
Sent: March 7, 2025 3:53 PM
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Subject: The Curious Case of Empathy

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Ctr for Prophetic ImaginationMar 7 · Prophetic’s Substack

In this essay, Ashe (CPI's executive director) explores the implications on the current "war on empathy" surging within right wing commentary.

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Why the Powerful Fear Feeling
Maki Ashe Van Steenwyk<https://substack.com/@makiashe> and Ctr for Prophetic Imagination<https://substack.com/@propheticimagination>
Mar 7
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When Elon Musk sat down with Joe Rogan in late February 2025, listeners expected the usual: bold predictions, irreverent humor, maybe an offbeat riff on AI or Mars colonies. Instead, Musk launched into a diatribe against empathy itself. Calling it "the fundamental weakness of Western civilization," he warned that society was suffering from "civilizational suicidal empathy." Borrowing a phrase from Canadian academic Gad Saad, Musk claimed that empathy was a "bug" in our moral software—one that was being "weaponized" to manipulate well-meaning people into embracing self-destructive policies.

Musk wasn't speaking in a vacuum. His argument echoes a growing conservative push to vilify empathy—not as a misguided emotion, but as an existential threat to civilization itself. This sentiment is echoed by figures like Ben Shapiro, who popularized the refrain "Facts don't care about your feelings," and theologians at Desiring God, a conservative Christian ministry that has gone so far as to label empathy a sin. The claim isn't just rhetorical; it's philosophical. According to these critics, empathy subordinates reason to emotion, leading to poor decision-making. This idea gained traction in 2016 when psychologist Paul Bloom published Against Empathy, arguing that empathy is biased, irrational, and an unreliable guide for morality. In his view, ethical action should be based on rational compassion rather than emotional identification.

But why now? Why, in an era of compounding crises—climate collapse, grotesque inequality, refugee emergencies, pandemic aftershocks—has empathy become the scapegoat? The answer lies in both psychology and politics: empathy, if fully embraced, demands an ethical reckoning that threatens entrenched power. And for those invested in maintaining the status quo, that's a deeply inconvenient problem.

The War on Feeling

For years, empathy has been dismissed in right-wing circles as naive, weak, or sentimental. When Bishop Mariann Edgar Budde, leader of the Episcopal Diocese of Washington, publicly implored Donald Trump to "have mercy" on immigrants and transgender youth, the backlash was swift and vicious, reframing her appeal as manipulative emotionalism. In political discourse, we see this rhetorical inversion everywhere: immigration debates depict desperate families as invaders, healthcare discussions reduce the sick to cost burdens, climate policy treats those suffering from wildfires and hurricanes as collateral damage.

This isn't random. By casting empathy as a flaw, conservative political actors create psychological distance between the public and the human consequences of their policies. When suffering is framed as inevitable—or worse, deserved—policies that actively worsen suffering become easier to justify.

The timing of this anti-empathy surge isn't coincidental, either. In the digital age, suffering that once remained conveniently distant now floods our consciousness daily. The sheer scale of it triggers what psychologists call empathic distress overload—our emotional systems simply shut down to protect us from constant exposure to trauma. The conservative critique of empathy offers a seductive escape hatch: it doesn't just provide permission to disengage from suffering; it rebrands disengagement as moral clarity.

But there's something even more calculated at play. As demographic shifts and social movements increasingly challenge traditional hierarchies, empathy itself becomes politically dangerous. When members of dominant groups truly feel the pain of the marginalized, the moral bankruptcy of the existing order becomes impossible to ignore. Attacking empathy constructs a firewall—one that protects the status quo from the transformative change that genuine connection might demand.

Supremacy, Disgust, and the Neuroscience of Dehumanization

To understand why attacking empathy is such a potent strategy, we need to turn briefly to neuroscience. Humans possess a troubling cognitive bias known as infrahumanization—the subconscious tendency to see out-group members as less human than those in our own group. This bias is closely tied to the disgust response, a deeply ingrained survival mechanism that can be exploited to override empathy entirely.

Studies show that when people experience disgust toward a particular group—immigrants, the unhoused, drug users—their medial prefrontal cortex (mPFC), the brain region responsible for recognizing others as fully human, literally becomes less active. This means that rhetoric designed to elicit disgust doesn't just change opinions—it can rewire our perception of who is worthy of moral concern. It can rewire who we—at a pre-conscious level—recognize as fully human.

This dynamic has been weaponized with terrifying effectiveness. Nazi propaganda compared Jewish people to rats. During the Rwandan genocide, radio broadcasts called Tutsis cockroaches. Today, right-wing rhetoric deploys similar tactics in a more insidious form: immigrants as "invaders," drug addicts as "zombies," the unhoused as a "plague." Each of these framings dampens the natural empathic response, making it easier for people to justify cruelty.

This is where Musk's argument about empathy as weakness becomes particularly dangerous. If empathy is a flaw, then the suppression of empathy is not only permissible—it becomes a moral imperative. The logic undergirding history's greatest atrocities has always rested on this premise: that some people's suffering is less real, less urgent, less worthy of concern.

The Sleight of Hand: Selling "Compassion" as a Substitute

One of the more sophisticated aspects of the anti-empathy movement is that it doesn't just encourage detachment—it offers a substitute product. Conservative critics aren't rejecting all forms of kindness; they're redefining it. Their 'rational compassion' is selective—it preserves existing power structures by keeping suffering at a safe distance, offering controlled sympathy instead of transformative solidarity.

You see this in religious spaces—such as Desiring God's argument that Christians should practice compassion but reject empathy—and in secular ones, like Bloom's push for rational compassion over emotional identification. The common thread? Maintaining distance and control. These frameworks allow the privileged to feel charitable without risking genuine transformation. They preserve the power to decide who is worthy of care and under what conditions, ensuring that compassion never becomes disruptive.

By contrast, true empathy destabilizes power. It doesn't allow for comfortable, detached charity; it demands recognition of shared humanity and shared responsibility. This is why the right-wing push against empathy is so intense: not because empathy is weak, but because it is powerful.

Beyond Mere Feeling: From Empathy to Solidarity

Yet, even as we defend empathy from its detractors, we must acknowledge its limits. Empathy alone is insufficient. It is biased—favoring those who look like us. It is manipulable—prone to being swayed by compelling stories while ignoring statistical suffering. James Baldwin put it most succinctly: "People can cry much easier than they can change."

The real work, then, is not to abandon empathy but to move through it—toward compassion, and ultimately toward solidarity.

Empathy is the capacity to feel with another person – to resonate with their emotional experience and imaginatively enter their perspective. It involves both affective connection (sharing feelings) and cognitive understanding (grasping another's situation).

Compassion is the ethical commitment to alleviate suffering, rooted in recognizing others' inherent dignity. While empathy can exhaust us by mirroring pain, compassion combines care with sustainable action – suffering with others while maintaining the capacity to respond.

Solidarity is the political act of dismantling the systems that produce suffering in the first place. It moves beyond individual charity to collective action, transforming "helping others" into standing alongside them in shared struggle for structural change.

While empathy asks, "How does it feel?" And compassion asks, "How can I help?" Solidarity asks the far more radical question: "How do we change the structures that create suffering in the first place?"

Reclaiming Empathy's Power

Elon Musk calls empathy a bug in our moral code. In reality, it is one of our greatest evolutionary advantages—a force that binds communities, ignites movements, and topples empires. If empathy is under attack today, it is not because it is weak but because it is dangerous to those who rely on division and hierarchy to maintain power.

If we seek a path forward, we must begin by actively counteracting the infrahumanization process. Brain studies reveal something powerful: deliberate cultivation of empathy toward out-groups can actually rewire our neural pathways. Programs that bring together refugees and longtime residents, formerly incarcerated people and suburban families, or LGBTQ youth and conservative faith communities consistently show profound results—not just in changing minds, but in literally reactivating empathic neural networks that propaganda had suppressed.

But individual empathic experiences alone won't suffice. To be meaningful, empathy must be tethered to concrete ethical commitments. Feeling moved by climate refugees means little without advocating for climate justice. Empathy for racial injustice becomes performative without sustained action against systemic racism. This is how empathy evolves into compassion—when emotional understanding transforms into ethical responsibility.

The final step—solidarity—requires something even more challenging: recognizing our own implication in systems that cause suffering. This means examining uncomfortable questions about our own biases, privileges, and behaviors. Reflective practices allow us to move beyond the catharsis of feeling bad into the harder terrain of doing better.

This three-step progression—from empathy to compassion to solidarity—offers a framework for ethical action that neither abandons empathic connection nor stops at emotional response. It acknowledges empathy's limitations while harnessing its power to drive meaningful change.

The conservative attack on empathy should be recognized for what it is: not a principled philosophical position, but a desperate attempt to preserve power in the face of shifting demographics and moral awareness. The very fact that empathy has become a target reveals how threatening genuine human connection is to those invested in maintaining the status quo.

The challenge before us is clear: to resist the seductive pull of detachment and turn empathy not into a retreat, but into a revolution. At a time when those in power work tirelessly to sever human connection, the radical act is to insist that we still feel. Not a revolution of mere sentiment, but a revolution of practice—one that transforms how we relate to each other and how we organize our society. In the face of calculated attempts to dampen our capacity for moral concern, cultivating empathy becomes not just a personal virtue but a political necessity.

From the Mind of Maki Ashe is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.
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