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Cilj je ovog istraživanja bio ispitati rodne/spolne razlike u sklonosti seksualnom uznemiravanju, kao i utvrditi njenu povezanost s iskrenosti-poniznosti te kognitivnom i emocionalnom empatijom. Istraživanje je provedeno online tijekom veljače i ožujka 2022. godine na 225 sudionika oba spola između 19 i 68 godina starosti. Iskrenost-poniznost mjerena je pomoću 16 čestica preuzetih iz hrvatskoga prijevoda HEXACO-100 upitnika, kognitivna i emocionalna empatija skalom „PROLI_Empatija“, a sklonost seksualnom uznemiravanju vlastitim prijevodom Skale sklonosti seksualnom uznemiravanju. Dobivene su rodne/spolne razlike u sklonosti seksualnom uznemiravanju, na način da su muškarci pokazali veću sklonost seksualnom uznemiravanju. Utvrđeno je kako iskrenost-poniznost objašnjava 20% varijance sklonosti seksualnom uznemiravanju uz kontrolu spola i stečene razine obrazovanja. Sudionici s višim rezultatom na skali iskrenosti-poniznosti pokazuju nižu sklonost seksualnom uznemiravanju. Kognitivna i emocionalna empatija objasnile su dodatnih 9.3% varijance, pri čemu se kognitivna empatija pokazala značajnim samostalnim prediktorom sklonosti seksualnom uznemiravanju – sudionici s višim rezultatom na skali kognitivne empatije također pokazuju nižu sklonost seksualnom uznemiravanju. Unatoč visokoj negativnoj korelaciji sa sklonošću seksualnom uznemiravanju, emocionalna empatija nije se pokazala njenim samostalnim prediktorom, vjerojatno primarno zbog visoke korelacije s kognitivnom empatijom. Cjelokupnim modelom objašnjeno je 49.4% varijance sklonosti seksualnom uznemiravanju. Konačno, u radu su polemizirani doprinosi i praktične implikacije provedenog istraživanja, kao i najvažnija ograničenja te preporuke za buduća istraživanja. The aim of this study was to examine gender/sex differences in proclivity to sexually harass, and to examine its relationship with honesty-humility, as well as cognitive and emotional empathy. The study was conducted online in February and March 2022 on a sample of 225 participants of both genders aged 19 to 68. Honesty-humility was measured using 16 items from the HEXACO-100 inventory; cognitive and emotional empathy was measured using the "PROLI_empatija" scale, while sexual harassment proclivity was measured using the Sexual Harassment Proclivities Scale. Gender/sex differences in sexual harassment proclivity were observed, such that men showed higher proclivity to sexually harass. The results show that honesty-humility explains 20% of the variance of sexual harassment proclivity after controlling for gender and educational level. Participants with a higher score on the honesty-humility scale demonstrate a lower sexual harassment proclivity. Cognitive and emotional empathy accounted for an additional 9.3% of the variance, with cognitive empathy being the significant independent predictor of sexual harassment proclivity - participants with a higher score on the cognitive empathy scale demonstrate a lower proclivity towards sexual harassment as well. Despite its highly negative correlation with sexual harassment proclivity, emotional empathy was not shown to be an independent predictor, most likely due to its high correlation with cognitive empathy. The model as a whole explains 49.4% of the variance of sexual harassment proclivity. Lastly, it is discussed what are the contributions and practical implications of the study, as well as its limitations and recommendations for future research.

Novejša dognanja na področju empatije in narcisizma poročajo o zmanjšanju prisotnosti empatije, hkrati pa je moč zaslediti porast narcisizma, kar je zlasti opazno pri študentih. Te ugotovitve pa niso problematične samo za posameznike, temveč tudi za celotno kulturo. Namen raziskave je torej preučiti empatijo in narcisizem (tako odkriti kot prikriti) ter njuno povezanost pri študentih psihologije in medicine. Zanimalo nas je, katere demografske lastnosti napovedujejo empatijo in narcisizem ter ali se pojavljajo razlike med skupinama študentov psihologije in medicine. Prav tako smo raziskali, kakšno vlogo nosita odkriti in prikriti narcisizem pri napovedovanju empatije – tudi kognitivne in emocionalne empatije. Na koncu nas je zanimala še teža smeri študija pri empatiji in odkritem narcisizmu na vzorcu vseh študentov, ki je zajemal tako študente psihologije in medicine kot tudi študente ostalih smeri. Končni vzorec je zajemal 323 študentov, od tega je bilo 236 študentov psihologije in medicine. Podatke smo pridobili z apliciranjem testne baterije, ki je vsebovala demografski del, vprašalnik empatije Indeks medosebne odzivnosti IRI, Vprašalnik (odkritega) narcisizma NPI in Lestvico hipersenzitivnega (prikritega) narcisizma HSNS. S statističnimi analizami smo najprej podrobneje proučili vzorec študentov psihologije in medicine, kasneje pa še celoten vzorec. Hipoteze, ki smo jih oblikovali na podlagi preteklih raziskav, smo preverjali s pomočjo regresijskih analiz in t–testom. Rezultati na vzorcu študentov psihologije in medicine so pokazali, da imajo ženske višje izraženo empatijo v primerjavi z moškimi. Hkrati pa imajo študentje z nižje izraženim odkritim narcisizmom in višje izraženim prikritim narcisizmom višje izraženo empatijo. Enako se je izkazalo tudi za emocionalno in kognitivno empatijo, le pri slednji se prikriti narcisizem ni izkazal kot statistično pomemben napovednik. Nadalje se je pokazalo, da imajo moški višje izražen odkriti narcisizem v primerjavi z ženskami, in da študentje psihologije izkazujejo višjo raven empatije v primerjavi s študenti medicine. Na vzorcu vseh študentov pa smo ugotovili, da imajo študentje psihologije in medicine višje izraženo empatijo v primerjavi z ostalimi študenti, ki niso toliko usmerjeni na delo z ljudmi. Omenjeni rezultati opozarjajo na pomembnost proučevanja empatije in narcisizma ter nakazujejo na morebitne intervencije, ki bi bile potrebne za povečanje empatije in zmanjšanje narcisizma pri študentih. Recent findings in the field of empathy and narcissism, report a reduction in the presence of empathy, and at the same time it is possible to see an increase in narcissism, which is particularly noticeable among students. These findings are not only problematic for individuals, but also for the whole culture. The purpose of the research is to study empathy and narcissism (both overt and covert) and their connection with students of psychology and medicine. We were interested in what demographic characteristics predict empathy and narcissism, and whether there are differences between groups of students of psychology and medicine. We also explored the role of overt and covert narcissism in predicting empathy - including cognitive and emotional empathy. In the end, we were also interested in the difficulty of study in empathy and narcissism on a sample of all students, which included students of psychology and medicine, as well as students of other fields. The final sample consisted of 323 students, of which 236 were students of psychology and medicine. The data was obtained by applying a test battery containing the demographic part, the empathy questionnaire Interpersonal Reactivity Indeks (IRI), the (overt) Narcissistic Personality Inventory (NPI) and the Hypersensitive (covert) Narcissism Scale (HSNS). With statistical analyses, we first studied in more detail the sample of students of psychology and medicine, and later the entire sample. Hypotheses, which were developed on the basis of past research, were checked using regression analysis and t-test. The results of a sample of students of psychology and medicine showed that women have higher empathy in comparison to men. Concurrently, students with lover overt narcissism and higher covert narcissism were shown to have higher empathy. The same results were observed with emotional and cognitive empathy, but only in the latter, covert narcissism has not proved to be a statically important predictor. Furthermore, the results showed that men have higher overt narcissism comparing to women, and that students of psychology show higher level of empathy in comparison to students of medicine. On a sample of all students, students of psychology and medicine therefore have higher empathy compared to other students, who are not as focused on working with people. These results point to the importance of studying empathy and narcissism, and point to possible interventions that would be needed to increase empathy and reduce narcissism among students.

Empatija se danas najčešće definira kao multidimenzionalan konstrukt koji obuhvaća emocionalnu i kognitivnu komponentu. Emocionalna empatija odnosi se na sposobnost dijeljenja identične ili slične emocije s drugom osobom. Kognitivna empatija definira se kao sposobnost razumijevanja emocija drugih ljudi. Obje komponente empatije povezuju se s brojnim pozitivnim ishodima poput kvalitetnijih međuljudskih odnosa ili prosocijalnog ponašanja. U jednom provedenom istraživanju na hrvatskim kasnim adolescentima pokazalo se da i emocionalna i kognitivna empatija imaju jedinstvene doprinose u predviđanju različitih prosocijalnih ponašanja osobito onih u kojima važna osjetljivost na emocionalne ili verbalne zahtjeve ljudi oko nas. Iako je povezana s prosocijalnim ponašanjem, empatija nije uvijek siguran put do pozitivnih ishoda. Zbog svoje motivirane prirode u različitim situacijama možemo biti više ili manje motivirani empatizirati s drugom osobom. Manjak ili višak empatije tako može voditi do različitih nepoželjnih ishoda. Primjerice, manjak empatije može biti povezan s različitim vrstama agresivnog ponašanja ili predrasudama prema vanjskim grupama. Istovremeno, pretjeran doživljaj empatije može voditi do osobne uznemirenosti ili pomaganja koje se odvija na štetu drugih ljudi. Govorit će se o različitim motivima koji povećavaju ili smanjuju vjerojatnost empatiziranja s drugima u različitim kontekstima poput međugrupnih odnosa, ili kompetitivnim kontekstima. Spomenut će se i situacije u kojima pretjeran doživljaj empatije može biti povezan s otežanim funkcioniranjem ili nepoželjnim ishodima (zdravstveni konteksti, odgoj djece). U svim tim situacijama emocionalna i kognitivna empatija mogu pokazati svoje različite strane.

The work deals with different approaches to the problem of defining and measuring empathy. Empathy researches have followed two almost opposite directions: the first one emphasizes the cognitive aspect of empathy, empathy being defined in this case as an ability to take somebody else’s standpoint on; the other one defines empathy as an ability of vicarious experiencing somebody else’s feelings, i. c. an emotional aspect to empathy Is emphasized. In keeping with these different theoretical approaches empathy is operationalized in various ways. Some investigating empathy paradigms in experimental socio-psychological researches are described. Methodological difficultes of demonstrating experience of empathy are pointed out, as veil as of demonstrating empathy affecting behaviour, but the link between empathy and similar concepts is pointed out as well.

Klasične moralne dileme žrtvovanja, u kojima je potrebno žrtvovati život jedne osobe kako bi spasili nekoliko drugih života, često su definirane konfliktom između racionalnog odgovora maksimizacije ukupne dobrobiti (utilitaristička moralna prosudba) i emocionalne averzije na povredu (deontološka moralna prosudba). Novija su istraživanja moralnog prosuđivanja pokazala da su socijalno averzivni stilovi ličnosti povezani sa sklonosti utilitarističkom odgovaranju na moralne dileme. Cilj je ovoga istraživanja bio ispitati povezanosti crta ličnosti tamne trijade i odgovora na moralne dileme, kao i medijacijski efekt emocionalne empatije na tu povezanost. U istraživanju je sudjelovalo 210 ispitanika u dobi od 18 do 68 godina, od toga 147 žena i 63 muškaraca. Dobiveni su rezultati pokazali da su viša psihopatija i viši makijavelizam povezani s većom sklonosti utilitarističkoj moralnoj prosudbi. Nije pronađena povezanost narcizma i moralne prosudbe. Žene iskazuju višu emocionalnu empatiju, a muškarci višu psihopatiju i veću sklonost utilitarističkoj moralnoj prosudbi. Viša je emocionalna empatija povezana s nižim narcizmom, nižim makijavelizmom i nižom psihopatijom te manjom sklonosti utilitarističkoj moralnoj prosudbi. Niska emocionalna empatija je značajan medijator povezanosti makijavelizma i psihopatije sa sklonosti utilitarističkoj moralnoj prosudbi. Raspravljeni su efekti crta tamne trijade i emocionalne empatije na moralnu prosudbu., Classic sacrificial moral dilemmas, in which it is necessary to sacrifice a life of one person in order to save several other lives, are often defined by the conflict between the rational response of maximizing aggregate welfare (utilitarian moral judgment) and emotional aversion to harm (deontological moral judgment). Recent research in moral judgment shows that socially aversive personality styles are associated with utilitarian response to moral dilemmas. The goal of this study was to examine the relationship between the Dark Triad personality traits and moral judgment, as well as the mediation effect of emotional empathy on that relationship. Two hundred and ten people participated in the study, aged 18-68 years (147 women and 63 men). The results showed that higher psychopathy and higher Machiavellianism are associated with greater endorsement of utilitarian judgment. We found no association between narcissism and moral judgment. Women scored higher on emotional empathy, and men on psychopathy and had higher endorsement of utilitarian judgment. Higher emotional empathy is associated with lower narcissism, lower Machiavellianism and lower psychopathy as well as lower utilitarian judgment. Lower emotional empathy is a significant mediator of the relationship between Machiavellianism and psychopathy and greater endorsement of utilitarian judgment. The effects of the Dark Triad personality traits and emotional empathy on judgment are discussed., Los dilemas morales clásicos sobre el sacrificio, en los que hay que sacrificar la vida de una persona para salvar varias vidas, a menudo se definen por el conflicto entre la respuesta racional de maximización del bien total (juicio moral utilitario) y la aversión emocional por el daño (juicio moral deontológico). Las investigaciones recientes del juicio moral han demostrado que los estilos de personalidad que son aversivos socialmente también están relacionados con la tendencia hacia la respuesta utilitaria en los dilemas morales. El objetivo de este trabajo fue verificar la relación entre los rasgos de personalidad de tríada oscura y la respuesta en los dilemas morales, tanto como el efecto mediador que tiene la empatía emocional sobre esta relación. En la investigación participaron 210 personas a la edad de entre 18 y 68 años, de los cuales 147 son mujeres y 63 hombres. Los resultados obtenidos demuestran que mayor grado de psicopatía y de maquiavelismo está relacionado con el mayor grado de tendencia hacia el juicio moral utilitario. No se ha comprobado la relación entre el narcisismo y el juicio moral. Las mujeres muestran mayor grado de empatía y los hombres mayor grado de psicopatía, tanto como mayor tendencia hacia el juicio moral utilitario. Mayor empatía emocional se relaciona con menor grado de narcisismo, maquiavelismo y psicopatía, tanto como con menor tendencia hacia el juicio moral utilitario. La empatía emocional baja es un mediador significativo de la relación que el maquiavelismo y la psicopatía tienen con la tendencia hacia el juicio moral utilitario. Se han discutido los efectos que los rasgos de la tríada oscura y de la empatía emocional tienen sobre el juicio moral.

The goal of this research is to establish the differences regarding attachment and aspects of empathy between mentally healthy individuals and individuals suffering from paranoid schizophrenia, as well as to check whether there is a connection between the dimensions of attachment and aspects of empathy in both subsamples. Besides this, the connection between the aspects of empathy and attachment on the one hand, and the prominence of persecutory ideation on the other hand, was tested on the subsample of respondents suffering from paranoid schizophrenia. Finally, the research goal was to examine how the dimensions of attachment and the aspects of empathy contribute to the prediction of probability of respondents’ belonging to the examined subsamples. The sample consisted of 30 respondents suffering from paranoid schizophrenia and 30 mentally healthy respondents. The subsamples were equaled in terms of gender, age and education. The following instruments were used in the research: Strange stories test, Faux Pas Recognition Test, JACEFEE and JACNeuF (Japanese and Caucasian Facial Expressions of Emotion (JACFEE) and Neutral Faces (JACNeuF), Multi-Dimensional Emotional Empathy Scale, Questionnaire for Attachment Assessment (QAA-R), Persecutory Ideation Questionnaire (PIQ) and Symptom Check List-90-Revised (SCL-90-R). The results indicated the existence of differences in the prominence of the dimensions of attachment and the frequency of secure and a group of insecure patterns of attachment, with the dimension Negative Working Model of Others being the most discriminative one. The frequency of insecure patterns of attachment is higher in the subsample of the respondents suffering from paranoid schizophrenia. What was also established is the difference in how successful the respondents were in the tasks aimed at evaluating cognitive and affective component of theory of mind, where mentally healthy respondents turned out to be more successful in these tasks. The results show that the respondents suffering from paranoid schizophrenia have difficulty not only understanding those messages that should not be interpreted literally but also recognizing emotionally neutral faces and surprises. Emotional empathy is more prominent in the subsample of those suffering from paranoid schizophrenia and represents the only aspect of empathy which has a positive correlation with persecutory ideation. The dimensions of attachment in both subsamples are connected with certain aspects of empathy; however, the congruity of correlations structure is low in the examined samples.

In the paper, we presented results of the research of emotional empathy of students who are being educated for “helping professions” – students of Medicine, Special Education, Health Service and Theology – Faculty of Foča (Republika Srpska). The research included 297 interviewees of both genders. For the empathy studying, we used the adjusted »Questionnaire for Measuring Emotional Empathy « (QMEE). There is a finding that there is statistically significant difference in the respect of emotional empathy among the candidates of different studying programmes, but that this difference does not exist when compare students of the first, fourth and sixth year of studies, and this point to the fact that during studies there is no further development of emotional empathy of students. U radu su predstavljeni rezultati istraživanja emocionalne empatije studenata koji se obrazuju za »pomagačke profesije« – studenata medicine, defektologije, zdravstvene nege i teologije – fakulteta u Foči (Republika Srpska). Istraživanjem je obuhvaćeno 297 ispitanika oba pola. Za ispitivanje empatije korišćen je prilagođeni »Upitnik za merenje emocionalne empatije« (QMEE). Dobijen je nalaz da postoji statistički značajna razlika u pogledu emocionalne empatije između polaznika različitih studijskih programa, ali da ova razlika ne postoji kada se uporede studenti prve, četvrte i šeste godine studija, što upućuje na to da tokom studija ne dolazi do daljeg razvoja emocionalne empatije studenata.

U radu se analiziraju rezultati dijela šireg empirijskog istraživanja o utjecaju interakcije djeteta s lutkom na ponašanje i igru djece , i to onog dijela čiji je cilj ispitivanje povezanosti odgojiteljeve emocionalne empatije i mašte s prosocijalnim i agresivnim ponašanjem djece, te obilježja njihove spontane igre u dječjem vrtiću. Utvrđeno je da postoji povezanost između odgojiteljičine empatije i mašte s prosocijalnim i agresivnim ponašanjem djece, te određenim aspektima dječje spontane igre. Djeca iz odgojnih skupina, koje vode više empatične i maštovite odgojiteljice (eksperimentalna skupina), procijenjena su kao više prosocijalna, dok su kod manje empatičnih i maštovitih odgojiteljica (kontrolna skupina) djeca procijenjena kao više agresivna. Rezultati praćenja dječje spontane igre ukazuju da su u djece koju vode više empatične i više maštovite odgojiteljice (eksperimentalna skupina odgojiteljica) zastupljenije igre mašte, posebice simboličke igre s lutkom, te praktično-radne aktivnosti, u maloj skupini ili u paru. Kod kontrolne skupine odgojiteljica, u djece su značajno više zastupljene društvene i didaktičke igre s pravilima, te sportske igre.

U radu se analiziraju rezultati dijela šireg empirijskog istraživanja o utjecaju interakcije djeteta s lutkom na ponašanje i igru djece , i to onog dijela čiji je cilj ispitivanje povezanosti odgojiteljeve emocionalne empatije i mašte s prosocijalnim i agresivnim ponašanjem djece, te obilježja njihove spontane igre u dječjem vrtiću. Utvrđeno je da postoji povezanost između odgojiteljičine empatije i mašte s prosocijalnim i agresivnim ponašanjem djece, te određenim aspektima dječje spontane igre. Djeca iz odgojnih skupina, koje vode više empatične i maštovite odgojiteljice (eksperimentalna skupina), procijenjena su kao više prosocijalna, dok su kod manje empatičnih i maštovitih odgojiteljica (kontrolna skupina) djeca procijenjena kao više agresivna. Rezultati praćenja dječje spontane igre ukazuju da su u djece koju vode više empatične i više maštovite odgojiteljice (eksperimentalna skupina odgojiteljica) zastupljenije igre mašte, posebice simboličke igre s lutkom, te praktično-radne aktivnosti, u maloj skupini ili u paru. Kod kontrolne skupine odgojiteljica, u djece su značajno više zastupljene društvene i didaktičke igre s pravilima, te sportske igre., The paper analyzes the results of a part of an empirical research related to the influence of interaction between a child and puppet on children's behavior and play . Particular emphasis is on the part of the research related to correlation between preschool educator's emotional empathy and imagination, and prosocial and aggressive behavior of children, as well as with children's spontaneous play in kindergarten. It was established that there educator's empathy and imagination were connected with prosocial and aggressive behavior of children, and with certain aspects of children's spontaneous game. Children from groups led by more emphatic and more imaginative teachers (experimental group) were more prosocial, while the children from groups led by less emphatic and less imaginative educators were found to be more aggressive. The results of observing the children's spontaneous game indicate that the children led by more emphatic and imaginative teachers (experimental group of educators) used more imaginative games, particularly the symbolic puppet play, and did practical activities in small groups or pairs. The children led by control group of teachers played significantly more social and didactic games with rules, and sports games.

Istraživanje je provedeno s 511 studenata zagrebačkog sveučilišta prosječne dobi 19 godina i 6 mjeseci. Studenti su ispunili Profil samopercepcije za studente (Neemann i Harter, 1986), Skalu religioznosti RO-3 (Ljubotina, 2002) te Skalu emocionalne empatije (Raboteg-Šarić, 1993). Na temelju faktorske analize Profila samopercepcije za studente formirano je devet subskala koje mjere različite aspekte samopoimanja te subskala općeg samopoštovanja. U analizama rezultata uspoređuju se rezultati studenata koji pohađaju različite fakultete na navedenim mjerama te razlike između rezultata djevojaka i mladića. Analizom kovarijance uz kovarijatu spol, utvrđeno je da se studenti s obzirom na fakultet koji pohađaju razlikuju po svim subskalama religioznosti i po stupnju emocionalne empatije te po subskalama samopercepcije koje se odnose na izgled, intelektualne sposobnosti, moralnost i kreativnost, pri čemu su razlike na mjerama religioznosti i empatije u skladu s profilom studija koje studenti odabiru. Emocionalna empatija statistički značajno i pozitivno korelira sa subskalama Profila samopercepcije koje se odnose na moralnost i odnose s roditeljima. Nije utvrđena povezanost općeg samopoštovanja s empatijom niti religioznošću.