Jack will act in ways which recognise, and are sensitive to, Jill’s interests, only if he is able to grasp how things are for Jill, and understands why they matter to her; and, further, recognises that things being that way for Jill makes a claim on some of his own attitudes and behaviour.
Any Jack’s gaining access to Jill’s perspective on life thus demands a degree of sympathy. But when Jill’s interests and aims lie outside the normal range of Jack’s own experience, his ability to sympathise with Jill’s concerns enough to be considerate about them in relevant ways, will require him to see beyond his own usual range. Most people can learn about the needs and interests of others by extrapolating from their own experience and from their observation of people around them, but if these were the only resources for insight, the scope of an individual’s sympathies would be limited. And this is where the narrative arts come in. Exposure to the narrative arts overcomes that limitation: it enormously widens an attentive individual’s perceptions of human experience, and enables him — vicariously, or as a fly-on-the-wall witness — to see into lives, conditions and experiences which he might never encounter in practice. This extension and education of the sympathies is therefore the basis for a richer moral experience and a more refined capacity for moral response.
– A.C. Grayling, The Reason Of Things
Grayling goes on to explain that educating moral sensibility through education ‘has a general tendency, not a universal effect, and works by heightening morally relevant insight in at leat many cases, in not all of which will the insight necessarily conduce to the good (after all, the sadist has to have insight into his victim’s circumstances in order to dow hat he does; so mere possession of the insight is also not a guarantee of such goods as kindness and consideration).’
(What’s a sadist? Psychopaths vs. Sadists from Time)