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Re: [xmca] emotions and general psychology



Wow! Lots there Mabel.

I don't think anyone on this list is questioning for a moment the historical construction of all aspects of psychology, and there is no exception with feelings. The point has just been about exploring the specific physiological basis of emotion. If we take Vygotsky to be talking about the intersection of two objective processes: human behavior and human physiology, this makes sense.

On artefacts and emotion: I take the body to be an artefact, so I don't think you can have emotion without artefacts. But yes, the ideal properties of artefacts are also affect-laden, that is beyond question. Think of a picture of a sunset, the face of an old friend, or a suffering child, a toy from one's own childhood, Pascabelle's Canon, the smell of wet straw, ...

Andy
Mabel Encinas wrote:
Hi!
I have to take any tip of the thread to start posting otherwise, I will never be able to post. I have been writing something and trying to catch up. I know, though, that one cannot tug on the end of the string without having the entire skein unravel about my ears. So, I post some few ideas from here and there to start being in the discussion. I consider that Vygotsky's way of dealing with emotions is quite consistent with the rest of his work (still, recognising that he had a process as well). However, as it has been pointed here, he does not finish his proposal. If we do not want to have a dychotomy, if the task is to create a general psychology, then how could/should we study emotions. Nowadays, still we have the same struggle in psychology: emotions have to do with the unconscious, or they have to do with cognition, or they have to do with the body functions. As it has been pointed out here, as well, all those apporaches can be reduced to two psychologies (The Crisis in Psychology, Collected works -CW- vol. 3), defined in philosophical terms, as materialist ('vulgar') and idealist psychologies (The Teachings about emotions, CW vol. 6), and again one of the biggest struggles is how to study them. Vygotsky gives an answer, and the answer could be taken only as the dream of a post-Rusian-Revolution psycholoists
: in the light of applied psychology, and so, in the construction of the new society. However, this line I think can offer some points to think about the present, facing the problems you mention, Jay, and then understanding what is what psychology can offer to us today in the construction of the world (this implies a political agenda).
I think the issue of the dychotomies is in itself quite a big issue to deal with, and then there is the issue of how to move forward. Because one thing is to have the principle of 'rejecting dychotomies', the other thing is to start doing something practical with that premise, for example research. I supose you can see that I am breaking reality in two: one thing is 'to think', the other 'to apply'. However, I think that this practice of discussing is importants in the possible practices of researching. I supose, that this is the kind of problems one has to address at the end of research, if I could express what I say. I guess we cannot scape so easily the logics of certain dominant approaches. I guess as well that this is not by chance, because of the fact that consciousness in fact has a relative independence, and allows us to detach from the very present moment, and that is why it has a programmatic element that makes us so particular beings, and have history... Does th
is make sense?
One important question that Vygotsky posed was how to understand both the continuity and the difference of humans and animals. To be honest, I am not interested in animal psychology. I think that the issue of 'continuity but difference' is an important reason for stuyding things historically. History is one important clue for understanding emotions. However, part of the problem that this entails are linked to Fodor's paradox. Michael Roth gently suggested that I studied Turner. Turner (it is J. Turner, for example in 'On the origins of human emotions. a sociological inquiry into the evolution of human affect) has done quite an important and consistent work in the study of emotions. He is a very productive and talented scholar in the field. He has been interested in solving the issues of biology and history in relation to emotions. However, because he focuses on the premise, that the only way in which we can feel, let's call them, 'sublime' emotions is thanks to the fact th
at they were already hardwired when we came down the trees (otherwise we would have them appear? and Jay, you have pointed at this in a way in your recount on 'solidarity' feelings and the like). There is then something a-historical in this premise: emotions were hardwire once and forever, so, we should study the esential emotions that make us human. I think we could bring here, Vygotsky's criticism to James and Lange, because emotions depend and only depend on the body, then there seem to be no history. The question about dychotomies would be, why do we talk about dychotomy when we have such a plain explanation: we have a problem, and an answer, and it is unidirectional and 'transparent'. As I understand the issue of dychotomy is the fact that once one make such a big claim, lots of things are left aside. I remember, Andy, your discussion about the fact that we are brains. If we are brains, acording to the neurocientist you were quoting some few weeks ago, then when he is as
ked: "but what about ethics and society?". His answer, as far as I remember, was: "ah, that is another thing". This phenomenon of the appearance of "the other thing", is what we call dychotomy, isn't it? Two separated things, and one explanation.
The other side of the coin is studied by approaches based in social construction: emotions are built socially, so they are diverse, and it is impossible to encapsulate. We can study their history. Nowadays we have so many references to emotions in social science (some people call them the affective turn, so many turns we have!). The most important aspect of them is the historisation of emotions. Emotions are social and historically constructed. Personally, I study a paradigmatic author, Hochschild and his study of emotional labour. Emotions are socially constructed, they have to be study in context, they have a history. Individuals sell their emotions to institutions. Then we can study for example the emotions involved in particular practices. This side, in psychology, the historical one, has been studied in psychology. Vygotsky mentions this about Freud. He recognises Freud's enormous contribution, when he studied emotions in the history of individuals. Hochschild, among
many, emphasizes the history of emotions. Is a sociocultural approach in coincidence with a socioconstructionist approach? I would think the answer is know. There is a difference between socioconstructionist or interactionist approaches with a sociocultural (or more concretely Vygotskian approach). This could be another thread of discussion. I am aware that this has been discussed here in the past, but it is still work in progress, I recon :)
I am not sure about how to think artefacts an emotions, but I guess, being consistent with the idea that artefacts are both, material and ideal, and if 'ideal' is not free of emotions (the neutrality is a view from positivistic approaches, in my understanding and one important element of those approaches is to eradicate all subjectivity, being emotions one of the most 'dangerous' subjective human features in the task of knowledge construction)... I was saying, if artefacts are both, material and ideal, and if 'ideal' can not be considered as separated from emotions, then artefacts involve emotions, even the emotions of being able to control a situation, but many others emotions at stake could be materialised, like the possibility of winning the market to a competitor or solving a family problem -and then linked to solidarity- and so on. However, the use of the artefact, is important, and emotions change. Driving the first engine car involved very different emotons than tho
se involved in driving a car today; as it is different driving your first car, a car that is a bit broken, when you are in a trafic jam, while arguing with your partner, etc. I would not go by this track for the moment, though, but as this is the tip that I took to start posting, this is my little grain here, Andy. Also, I think a car is full of knowledge.
Some ideas to start being in. I will try to catch up with other ideas that have been expressed. Best wishes,
Mabel




Date: Tue, 1 Dec 2009 17:22:19 +1100
From: ablunden@mira.net
CC: xmca@weber.ucsd.edu
Subject: Re: [xmca] about emotions

In trying to formulate this question, it occurred to me that our tendency to place the emotional content of an artefact squarely in the person using the artefact, not the artefact itself is correct, and when we ascribe knowledge to an artefact, we are wrong. A book is not full of knowledge; knowledge, like emotion, only arises in the social context of its use. "Public or propositional knowledge" has neither emotional nor cognitive content. The knowledge/affect only arises in a context of use. (It was not the 'individual' or 'social' I was on about, but the attribution to artefact or human being.)

Andy

Jay Lemke wrote:
...
I had not thought about public or propositional knowledge having inherent affect. I think it depends on how it is construed by the person who comes to take up this knowledge. But in a cultural context, we could certainly imagine that some sorts of knowledge could provoke predictable affective responses by many people. I certainly doubt that I am alone in feeling depressed by knowledge of the state and trends of the global environment, endangered species, etc. Or knowledge of political and social injustice, etc. Which can also provoke anger, etc.

But I do not think that emotion, feeling, or affect should be considered inherently aspects of strictly individual consciousness. Many emotions are shared and distributed, and indeed arise only in dyadic or larger social group interactions. There are certainly also collective feelings of many kinds (mob frenzy being the most famous, but also collective religious mania/fervor and many others). As cognition is not purely individual, so affect is not either.

JAY.



Jay Lemke
Professor (Adjunct, 2009-2010)
Educational Studies
University of Michigan
Ann Arbor, MI 48109
www.umich.edu/~jaylemke

Visiting Scholar
Laboratory for Comparative Human Communication
University of California -- San Diego
La Jolla, CA
USA 92093






On Nov 30, 2009, at 9:36 PM, Andy Blunden wrote:
...
Another thought: emotion is tied to (ontological, individual) consciousness, isn't it? Or can we understand social knowledge, e.g., science, as having inherently emotional significance? I mean, we often talk as if knowledge in a book can be more or less true even before someone reads it. But we don't say it is "excited" or "sad" rather than "exciting" or "depressing"? And is this just a question or form, or is content affective in that way? "a depressing fact" etc.

andy

Jay Lemke wrote:
Insofar as meaning, and so culture, comes to infuse all our feelings (even pain, much less fear or love) they are all "higher". HOW meaning/culture transforms the biological roots of feeling, and into what range of possibilities for feeling is what continues to fascinate me.
So, in general, I'm in agreement with what you are saying.
JAY.
Jay Lemke
Professor (Adjunct, 2009-2010)
Educational Studies
University of Michigan
Ann Arbor, MI 48109
www.umich.edu/~jaylemke
Visiting Scholar
Laboratory for Comparative Human Communication
University of California -- San Diego
La Jolla, CA
USA 92093
On Nov 30, 2009, at 10:22 AM, Larry Purss wrote:
To Eric, Jay Achillies, and Andy
Andy
I wanted to pick up a thread you wrote about there not being higher or lower emotions. It is just a reaction of the body responding. I agree whatever we label emotions is just the body responding which then becomes reified in language (the map not the territory) However I wonder if one of the central ways the body picks up cues and responds through learned habits, patterns, to the social matrix in particular ways is to monitor "attachment" (biological) and "intersubjective"(psychological) needs for connection as primary to being human. This way of viewing communication as connection (and disconnection and re-connection) seems to me a central and primary framework to "understand" (cognitive) the primacy of the sociocultural contexts to the emergence of "self," "subjectivity," or "identity" (different discourses which seem to me to be pointing to the same horizon of understanding.
Larry

----- Original Message -----
From: ERIC.RAMBERG@spps.org
Date: Monday, November 30, 2009 8:01 am
Subject: Re: [xmca] about emotions
To: "eXtended Mind, Culture, Activity" <xmca@weber.ucsd.edu>

Jay:

I believe this to be a great start to what I was thinking on the
issue.
eric




Jay Lemke <jaylemke@umich.edu>
Sent by: xmca-bounces@weber.ucsd.edu
11/28/2009 10:45 PM
Please respond to "eXtended Mind, Culture, Activity"



To: "eXtended Mind, Culture, Activity"
<xmca@weber.ucsd.edu> cc:

Subject: Re: [xmca]
about emotions


So, would we begin with the simple contradiction: emotion is
society's
principal support? (vs. "nemesis"?)

Reasonable on the grounds that "fellow-feeling" or primary
sociality,
our empathic bond to our fellow humans, is what counters any
notion
that the "state of nature" is ONLY "red in tooth, claw, and
nail". We
do not begin from a war of all against all, but from family
ties, and
cultural extensions of kinship feelings to notional kin, and
loyalties
and identifications with larger groups and with lineages, clans,
moieties, age cohorts, initiation cohorts, totemic subgroups,
etc. etc.

Without fellow-feeling, no society. Can the same be said as
convincingly of reason? Do we imagine that social systems cohere
because we rationally recognize our advantage from them? And
that that
bond is strong enough to stand the test of conflict? That we
would
sacrifice our lives to defend others solely out of rational
calculation? I doubt it. It seems clearly that sociality is
rooted in
feeling.

Or, rather, in the unity and functional integration of kinds of
meaning making (e.g. to determine culturally who is in-group and
who
is out-group) and kinds of feeling (loyalty, love, and alas
their
opposites).

Emotions may be the nemesis of abstract and arbitrary, perhaps
even
ideologically suspect, social ties. The "rational" grounds of
the
capitalist nation-state, and its efforts to recruit loyalty
emotionally (songs, flags, rhetoric) seem rather easily
interrupted by
the emotions of anger and resentment and the feeling of
righteous
wrath against the oppressor, not just of myself, but also of
others,
that leads to revolution, or at least to throwing a brick or two.

So I hope I am being a bit dialectical here in seeing even the
sense
in which emotions ARE the nemesis of society as also and more
fundamentally being the same sense in which they ground the very
possibility of society.

JAY.


Jay Lemke
Professor (Adjunct, 2009-2010)
Educational Studies
University of Michigan
Ann Arbor, MI 48109
www.umich.edu/~jaylemke

Visiting Scholar
Laboratory for Comparative Human Communication
University of California -- San Diego
La Jolla, CA
USA 92093






On Nov 28, 2009, at 7:48 AM, ERIC.RAMBERG@spps.org wrote:

Hello All:

I would like to point out that when I suggested that emotion
appeared to be
societies nemesis I did not bring in the dialectic but rather
used
the word
dichotomy. Dichotomy does bring out the notion of
either/or where
dialectic is rather a wholeness a both sidedness within the same
'gestalt' (for lack of a better word). I believe in the
dialectic and
would like someone to stage this aspect of emotions in the
form of the
dialectic. Does this make sense?

much thanks and turkey gravy
eric


To: "eXtended Mind, Culture, Activity"
<xmca@weber.ucsd.edu>
cc:
bcc:
Subject: RE:
[xmca] about emotions
Achilles Delari Junior <achilles_delari@hotmail.com>
Sent by: xmca-bounces@weber.ucsd.edu
11/28/2009 10:28 AM GMT
Please respond to "eXtended Mind, Culture,
Activity" <font
size=-1></font>





















So, now, compare the two contexts

1926 - Fighting against general dualistic view in old psycholoy

"Apart from irs purely psychological barrenness, traitional
psychology suffers from another flaw. The point is that
reality, as it obvious to anyone, does not at all justify
such a view of mind. On the contrary, every fact and event
loudly testifies to another and directly opposite state of
affairs: the mind with all its subtle and complex mechanisms
forms part of the general system of human behavior. It is in
every point nourished and permeated by these
interdependences. NOT FOR A SINGLE MILLISECOND,
PSYCHOLOGY TO MEASURE THE EXACT DURATION OF MENTAL
PROCESSES, IS IT ISOLATED AND SEPARATED FROM THE REST OF THE
WORLD ANDA THE OTHER ORGANIC PROCESS. Who claimsand studies
the opposite, studies the unreal constructions of his own
mind, chimeras instead of facts, scholastic, verbal
construtctions instead of genuine reality."


1931-33 - Fighting against specific dualistic view in theory
of
emotions
Chabrier completely justifiably refers to the fact that a
feeling of
hunger, usually
considered in the group of lower bodily feelings in civilized
man, is
already a
fine feeling from the point of view of the nomenclature of
James,
that the
simple
need of food can acquire a religious sense when it leads to
the
appearance
of a
symbolic rite of mystical communication between man and God. And
conversely,
a religious feeling, usually considered as a purely spiritual
emotion, in
pious cannibals
bringing human sacrifices to the gods, can scarcely he
referred to the
group
of higher emotions. Consequently, THERE IS NO EMOTION THAT BY
NATURE
WOULD
BE
INDEPENDENT OF THE BODY AND NOT CONNECTED WITH IT.Thank you
for the
English
version. Where in English is "Psychology to measure" in
Russian is
"Psychologists"
The Spanish is more correct - I don´t know about other mistakes.

Achilles.

From: achilles_delari@hotmail.com
To: xmca@weber.ucsd.edu
Subject: RE: [xmca] about emotions
Date: Sat, 28 Nov 2009 10:04:36 +0000


Of course this view is a mistake, because this view do not consider
what he said after, that is that mind is not separate from
organism.>> He not only denying old psychology, he is making an
affirmation
againt
it. The same affirmation that I quote.

Achilles.


Date: Sat, 28 Nov 2009 20:53:47 +1100
From: ablunden@mira.net
To: xmca@weber.ucsd.edu
Subject: Re: [xmca] about emotions

"Apart from irs purely psychological barrenness, traitional
psychology suffers from another flaw. The point is that
reality, as it obvious to anyone, does not at all justify
such a view of mind. On the contrary, every fact and event
loudly testifies to another and directly opposite state of
affairs: the mind with all its subtle and complex mechanisms
forms part of the general system of human behavior. It is in
every point nourished and permeated by these
interdependences. Not for a single millisecond, used by
psychology to measure the exact duration of mental
processes, is it isolated and separated from the rest of the
world and the other organic processes. Who claimsand studies
the opposite, studies the unreal constructions of his own
mind, chimeras instead of facts, scholastic, verbal
construtctions instead of genuine reality."

LSW CW v. 3, p. 152-3.

Reading this together with the preceding 3 sections, I take
it that "traditional psychology" means introspective, or
subjective psychology, and the view that introspection
provides direct access to a distinct part of reality (soul,
spiritual beings, something nonphysical, above matter).
Vygotsky is saying that this view is mistaken.

Andy

Achilles Delari Junior wrote:
Please Andy,

Please if you are with the text about Thonrdike,
The passage is in the part 2, paragraph 4th -
The paragraph immediately above has te following
reference (N. N. Langue, 1914, p 42)...

"The psyche and any its delicates and complex mechanisms,
is
inserted
in the general system of the human behavior, each one of its
manifestations
is totally impregnated by this mutual relation. Do not appears
isolated nor
separated from the rest of the world an from the process of
organism
even
a millesinum of a second, that is the time that psychologists
calculate to
the psychic process. Who sustains in their investigations the
contrary, will
be studying an unreal configuration of the own
intelligence,
chimeras
in
the place of facts, terminologicals constructs in the
places of
real
authentic
facts"....

He is discussing methodological problem of definition of the
psyche... Just
trying to posing about what king of things psychologist
want make
his
questions.
And stating that a psyche without orgnism is not a real
thing about
what
make questions... because if you ask for something that doesn't
exist, you
can find answers that can not exist too. Its what I
understand
about
that
formulation. And I guess that in "The teatching about
emotions" the
problem
is methodological too. Let me say, about the own conditions
to you
make a
good question related to emotions, at that time, and even
in our
time, I can
conclude...

I will see a manner to type the Russian, for any adictional
checking
about this
quoting. Because there are two problems:

1) How it was translated from Russian to Spanish.
2) How, of course, I translate from Spanish to English...
(this
very
worse, of course)
Thank you Andy. Again.
Sorry about my persistence.

Achilles.



Date: Sat, 28 Nov 2009 18:57:19 +1100
From: ablunden@mira.net
To: xmca@weber.ucsd.edu
Subject: Re: [xmca] about emotions

Achilles, I am looking at the English version in LSV CW v.3.
I can't find the passage you quote, but I see on p. 155 that
Vygotsky puts "other somatic reactions that form the basis
of emotion" in the same category as "the first component of
an organism's perception of this environmental influence."

Personally, I don't think emotion has anything to do with
instinct or higher vs lower mental functions. We perceive
the reaction of our body and that affects our thinking and
our whole process of perception, just like our vision does.
Vygotsky compares it to inner speech actually. :)

Andy

Achilles Delari Junior wrote:
Andy,

I think that Vygotsky was trying to solve the problem of
dualism in theory of emotions. He worked with the principle
of "psychophysical unit" - the "main principle of Soviet
psychology"
in the words from Rubinshtein. The difference between
the cognitive and the instinctive is not because the cognitive
have not physiological conditions, but the complexity of that
conditions and it mediated character... Vygotsky said that
"the psyche do not appears isolated from the world or from
the process form organism neither for a 0,001 second"
(1926/1991>>>>>> - Prólogo a la versión russa del libro de E.
Thorndike
'Principios
de enseñanza basados a la psicología - this is the Volume I
of the Works in Russian and Spanish, I don't remeber the number
in English, because they do not follow the Russian numeration).
You can see that psyche are not isolated from the
organism and
not isolated from the world. In fact human beens are
constituted>>>>>> by the same substance that the world, we are
not an "Impire
inside
the impire" - but to be the same substance do not means
that we
are in the same way... the same "mode" - I Spinoza´s words.
Vygotsky fight against a dualistic approach to emotions.
And to
him James is an "involuntary disciple of Descartes"
because his
especial emphasis in cultural feelings as spiritual
process. Much
common even today.

I only don't uderstand why you say that there is a
problem that
I am trying to solve. If cognition have not material
support what
kind of substance is cognition? This is not a problem,
the
problem
is how to understand ideological, historical, conscious,
cultural,
constitution of human emotions in his/her whole
personality
without
repeat a dualistic approach. I understand this problem is
not
only
mine... this is a problem posed by Vygotsky himself. And
I only
agree that is good question... I don't if Damasio already
answer> that.
Can you tell me who did?

Achilles.

Date: Sat, 28 Nov 2009 17:56:10 +1100
From: ablunden@mira.net
To: xmca@weber.ucsd.edu
Subject: Re: [xmca] about emotions

But you still need a distinction between a physiological
reaction and a cognitive disposition, don't you, Achilles?

What is the specific problem you are trying to solve?

Andy

Achilles Delari Junior wrote:
Jay,

Thank you very much.

Something near to this distinction between feelings and
emotions
was posed by William James too, according Vygotsky, but James
saw this distinction in terms that these social
dimension of
affective
world, the higher feelings, have almost nothing related to
biological,
physiological, material, body, conditions. And Vygotsky
criticizes
this like a way of dualistic thinking - this dualism
can be
understood
as based in ideological motivations too: "the human is
not an
animal,
nor a material been, but a divine been, in his higher,
superior> feelings..."
A distinction between feelings and emotions is present
in
Damasio
too
in neurofunctional terms... But Vygotsky proposed the
question of
a systemic inter-relationship in that the lower can
turns
higher,
and
vice versa... I don't know what we can thing about
this... In
this
case, distinction between feelings and emotions are
useful, but
if
we want to understand the entire human been, his/her whole
personality,
the integration and inter-functional relations between
feelings> and
emotions turns relevant too, In my point of view.

Best wishes.
Achilles.


From: jaylemke@umich.edu
To: lchcmike@gmail.com; xmca@weber.ucsd.edu
Subject: Re: [xmca] about emotions
Date: Fri, 27 Nov 2009 19:28:26 -0800
CC:

I am certainly one of those people interested in
emotion, or
feeling,
or affect, or whatever we choose to make of the phenomenon.

The topic seems to have historically accumulated a lot of
ideological
baggage. And while its expression may be more sophisticated
today than
in times past, there doesn't seem to be that much less
of it
(as
for
example in the Stanford Encyclopedia of Philosophy
review
noted
by
someone earlier).

Emotion tends to be seen as bad in our philosophical
tradition.
As the
enemy of reason, the motor of self-deception, etc. It
links us
to the
animals, to our "baser" nature, etc. A bit of this in
the
pagan
tradition, a lot of it in christian asceticism, and
tons of it
in
Enlightenment rationalism and its successors.

Emotions are also associated with the unreliable
feminine vs..
the cool
and collected masculine, with the passions of the mob
vs. the
thoughtful elite, with peasants, workers, and
children, and
pretty
much every social category whose oppression needs some
legitimation.
Indeed one of the near universal legitimations of
elite
power is
"we
know what's good for you", not just because of what we
know,
but
because you can't be trusted to see your own best interests
through
the haze of your emotions.

Useful as this is to elite interests, it combines
further with
the
cult of individualism to make emotions a purely individual,
mental,
subjective matter. Non-material, non-social, non-
cultural, and
universal (the easier to apply the stigma of
emotionality to
non-
European cultures). It is rather hard to crawl out of
this pit
of mud.
As I've been trying to do for the last year or two.
There
would
be too
much to say for a short post on this list, but here
are a few
basic
suggestions:

Feeling is a broad enough category to get back to the
phenomenology of
affect/emotion, whereas "emotion" is too narrowly
defined
within
the
tradition of animal-like and universal.

There are a LOT of different feelings, and that is more
important than
efforts to identify some small number of basic emotions.

Many feelings are associated with evaluative judgments
and
this
may be
a key link to re-unify affective and cognitive.

Feelings do differ significantly across cultures, and
are part
of a
larger system of meanings-and-feelings specific to a
community.

You can't make meanings across any longer term process of
reasoning
without feelings and evaluative judgments.

It is likely that feelings have histories, both in
cultures
and
in
individuals.

Feelings are often reliable guides to survival, to adaptive
action,
and to finding ways to meet our needs.

Feelings are just as situated and distributed as are
cognitions.
And
just as active and actively made and produced.

In short -- pretty much everything in our dominant tradition
about
emotions and feelings is exactly wrong -- and for the worst
possible
ideological-political reasons, I believe.

JAY.


Jay Lemke
Professor (Adjunct, 2009-2010)
Educational Studies
University of Michigan
Ann Arbor, MI 48109
www.umich.edu/~jaylemke

Visiting Scholar
Laboratory for Comparative Human Communication
University of California -- San Diego
La Jolla, CA
USA 92093






On Nov 26, 2009, at 8:08 AM, mike cole wrote:

With so much interest in achieving an integrated
understanding
of
emotion,
cognition, and development, Achilles, your focus on
this
topic
is a
helpful
reminder of its continued importance.

Seems like one of those many areas in psychological
research> where
we cannot
keep from murdering to dissect.
mike
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http://www.windowslive.com.br/?ocid=WindowsLive09_MSN_Hotmail_Tagline_out09_______________________________________________>>>>>>>> xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca

--

---------------------------------------------------------------
---------
Andy Blunden http://www.erythrospress.com/
Classics in Activity Theory: Hegel, Leontyev, Meshcheryakov,
Ilyenkov $20 ea

_______________________________________________
xmca mailing list
xmca@weber.ucsd.edu
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_________________________________________________________________>>>>>> Agora a pressa é amiga da perfeição. Chegou o Windows 7. Conheça! http://www.microsoft.com/brasil/windows7/default.html?WT.mc_id=1539_______________________________________________>>>>>> xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca

--

---------------------------------------------------------------
---------
Andy Blunden http://www.erythrospress.com/
Classics in Activity Theory: Hegel, Leontyev, Meshcheryakov,
Ilyenkov $20 ea

_______________________________________________
xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca
_________________________________________________________________
Novo site do Windows Live: Novidades, dicas dos produtos e muito
mais. Conheça!
http://www.windowslive.com.br/?ocid=WindowsLive09_MSN_Hotmail_Tagline_out09_______________________________________________>>>> xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca

--

---------------------------------------------------------------
---------
Andy Blunden http://www.erythrospress.com/
Classics in Activity Theory: Hegel, Leontyev, Meshcheryakov,
Ilyenkov $20 ea

_______________________________________________
xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca
_________________________________________________________________
Novo site do Windows Live: Novidades, dicas dos produtos e
muito
mais..
Conheça!
http://www.windowslive.com.br/?ocid=WindowsLive09_MSN_Hotmail_Tagline_out09_______________________________________________>> xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca
_________________________________________________________________
Você já ama o Messenger? Conheça ainda mais sobre ele no Novo
site de
Windows Live.

http://www.windowslive.com.br/?ocid=WindowsLive09_MSN_Hotmail_Tagline_out09_______________________________________________> xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca





_______________________________________________
xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca


_______________________________________________
xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca


_______________________________________________
xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca

_______________________________________________
xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca


_______________________________________________
xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca
--
------------------------------------------------------------------------
Andy Blunden http://www.erythrospress.com/
Classics in Activity Theory: Hegel, Leontyev, Meshcheryakov, Ilyenkov $20 ea

_______________________________________________
xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca



--
------------------------------------------------------------------------
Andy Blunden http://www.erythrospress.com/
Classics in Activity Theory: Hegel, Leontyev, Meshcheryakov, Ilyenkov $20 ea

_______________________________________________
xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca



Windows Live: Friends get your Flickr, Yelp, and Digg updates when they e-mail you. _________________________________________________________________
Windows Live: Make it easier for your friends to see what you’re up to on Facebook.
http://www.microsoft.com/middleeast/windows/windowslive/see-it-in-action/social-network-basics.aspx?ocid=PID23461::T:WLMTAGL:ON:WL:en-xm:SI_SB_2:092009_______________________________________________
xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca


--
------------------------------------------------------------------------
Andy Blunden http://www.erythrospress.com/
Classics in Activity Theory: Hegel, Leontyev, Meshcheryakov, Ilyenkov $20 ea

_______________________________________________
xmca mailing list
xmca@weber.ucsd.edu
http://dss.ucsd.edu/mailman/listinfo/xmca