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[Xmca-l] Re: Intellect and consciousness
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- Subject: [Xmca-l] Re: Intellect and consciousness
- From: Andy Blunden <email@example.com>
- Date: Wed, 21 May 2014 14:09:51 +1000
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"A" paradigmatic exemplar will do, Mike.
Vygotsky worked hard on the emotions, but my reading of his
work on the
emotions is that he did not bring his methodological work to a
conclusive outcome, but I think nonetheless, writers of our
been able to write Vygotskyan studies of the emotions,
thanks to the
fact that Vygotsky gave us an exemplar with study of the
take Vygotsky's work on the development of the personality
perezhivanija as *another* exermplar he left us.
mike cole wrote:
Well, myself I am following Larry's lead and reading Alex's book on
Vygotsky so that i can understand the context in which he brought this
topic up, and in the context of his general interpretation of core
I would prefer 2 or three potential paradigmatic exemplars of
consciousness before I decided that one was THE paradigmatic exemplar,
especially when that examplar is intellect. Also at the end of T&L is
Spinoza and emotion.
On Tue, May 20, 2014 at 7:21 PM, Andy Blunden <email@example.com
David, there is terminology, categorical distinctions, and the
content of the science.
Almost self-evidently, Thinking and Speech broke off at the
threshold of the content of the science, and regretably, being a
pioneer meant that his terminology was also unstable and
rudimentary. My claim was that T&S was decisive in relaiton to the
categorical distinctions underlying the science, despite the
I read Vygotsky as a Marxist, rather than as a linguist or a
Phenomenologist or a teacher, all of which are I am sure
legitimate standpoints for reading Vygotsky. But I think there is
some basis for taking it that Vygotsky is using "consciousness" in
line with Marxist terminology at the time indicating the entire
class of phenomena encompassed by a general psychology, perhaps
similar to what you mean by "general consciousness"?
As to the distinction between "dialogical consciousness" and
"intellect", if we are restricting "dialogic consciousnes"
typologically to language use, then I think that that is too
unstable and problematic for a categorical distinction. If on the
other than we were to widen the meaning of "dialogical" to
sign-use, then I would identify it with intellect. The spoken word
is the *archetype* of sign-use, but not the only instance of sign-use.
I remain of the view that T&S, and in particular thes closing
lines, specify that he has devoted the book to a study of the
*intellect* (the special) as a paradigmatic exemplar for
psychological research into human *consciousness* (as a whole).