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RE: [xmca] about emotions
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
> > >>>>>>> _______________________________________________
> > >>>>>>> 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
> > >>>>>
> > >>>>> _________________________________________________________________
> > >>>>> Novo site do Windows Live: Novidades, dicas dos produtos e muito
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> > >>>>>
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> > >>>> --
> > >>>>
------------------------------------------------------------------------
> > >>>> Andy Blunden http://www.erythrospress.com/
> > >>>> Classics in Activity Theory: Hegel, Leontyev, Meshcheryakov,
> > >>>> Ilyenkov $20 ea
> > >>>>
> > >>>> _______________________________________________
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> > >>>
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> > >>>
> > >> --
> > >>
------------------------------------------------------------------------
> > >> 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!
> > >
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> > >
> >
> > --
> >
------------------------------------------------------------------------
> > 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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>
> _________________________________________________________________
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