Pedro,
Interesting paper. Something in your conclusion that did not fit right with
me was,
"CHAT focuses more on how the content, rather than the structure of human
thought and behavior changes within a intellectual system that predates
Weber's (1964) insight regarding the interplay between socioeconomic
conditions and intellectual systems. Both appear to recognize what Marx and
other sociologists of knowledge missed. The central idea here is that
socio-cultural conditions do not produce intellectual orientations directly
but they do produce differential receptivities to such intellectual
systems."
CHAT is a big field, yet it seems to me that the Weber approach was exactly
what Vygotsky was argueing against. Vygotsky, Luria, and Leont'ev all seemed
to base their theories on Marx. Could you elaborate because it seems totally
opposite to what I'd tend to see the CHAT focus.
If CHAT is just the latter I am unclear how it poses anything different.
Vygotsky critiqued the notion that the form and structure of thought did not
change because of socio-cultural-historical factors. Luria's work and
Leontiev's elaboration of activity have structure not content perse as their
focus.
Carl Ratner has an interesting paper on a variety of approaches that can be
considered CHAT that might be useful to explore,
http://www.humboldt1.com/~cr2/three.htm. An argument he points to is the
structure question has been ignored in a variety of approaches. I guess my
concern is it is precisely the structure aspect where I would assume CHAT
could be the most useful.
Could you elaborate why you see CHAT mainly concerned with content, and why
socio-cultural-historical conditions can not produce intellectual
orientations?
I enjoyed your paper very much, the last statement took me surprise I guess.
Nate
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