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The Psychology of Emotions and Cultural Historical Activity Theory, Part 1

It has become a truism to say that psychology has a long past but a relatively short history, which is all the more true for the past and history of emotions. The past of emotions has often seen them as the main characters in the history and narratives of human passions, above all as the antagonists of human rationality and clear thinking. Although theories of emotion have been an integral part of the works of classical philosophers, such as Aristotle, Plato, Spinoza, Hume, or Hobbes, emotions seem to have lost this central place in modern philosophy. Only in the last century has scientific research started to seriously focus on emotions, their inner structure, and their function within the overall context of human activity. Since then, emotions have advanced to become an essential subject of scientific research. A pivotal reference point for cultural-historical approaches to emotion has been L. S. Vygotsky. In several moments of his work, Vygotsky himself showed a conceptual curiosity about human emotions. He devoted one of his Lectures on Psychology (1932/1987) to the topic of emotions, the major theses of which were elaborated at length in The Teaching about Emotions (1931–1933). In these works, Vygotsky discussed in detail the major conceptual trends and tensions in the literature of his time, indirectly advancing his own position. Vygotsky called for the realization of the “intimate connection and dependency that exists between the development of the emotions and the development of other aspects of mental life” (Lectures on Psychology, 1932/1987, p. 332). The approach of now-classical writings in cultural-historical theory, like those of Vygotsky, Leont’ev, and other writers, was devoted to overcoming a dualistic perspective on emotions that saw body and mind, emotion and cognition, as opposed and contradictory. In the culturalhistorical tradition, emotions are taken to be those psychological functions that signal the personal meaning of one’s own and others’ actions, thereby making emotions constitutive for activity regulation as a whole. In cultural-historical work and publication, emotions, however, have not received the same attention that has been given to other psychological functions.