A human being who–as we say–is in good humour brings a lively atmosphere with them. Do they, in so doing, bring about an emotional experience which is then transmitted to others, in the manner in which infectious germs wander back and forth from one organism to another? We do indeed say that mood is infectious. Or another human being is with us, someone who through their manner of being makes everything depressing and puts a damper on everything: nobody steps out of their shell. What does this tell us? Moods are not side-effects, but are something which in advance determine our being with one another. It seems as though a mood is in each case already there, so to speak, like an atmosphere in which we first immerse ourselves in each case and which then attunes us through and through.
Heidegger, Fundamental Concepts of Metaphysics
Even if you don’t buy the ontology, as I don’t, I think it’s right to say that the idea of pre-cognitive moods and their influence have been played down in notions of public discourse. The area in which they persist is, ironically, psychopathology. People talk about “depressed cognitions,” “manic cognitions,” “ideas of reference,” and so on, as though allowing one’s thoughts to be influenced by one’s prevailing mood sways one from the straight and narrow path of rationality. Of course, this is a total illusion, and the work of Antonio Damasio and other neurologists is confirming what should have been pretty obvious all along: that emotions are indispensable for cognition.
Still, I don’t think that it’s yet time to throw away cognitive-behavioral therapy, as boring as it is. (The old psychologist’s joke about CBT is that no matter what your problem is, the solution first involves making a giant list of things contributing to that problem and ranking them.) The very separation of mood from thought is wrong, so the only feasible model would be one of feedback, where thought influences mood and mood influences thought, and they team up in tandem to provide the inertia that keeps us in our befindlichkeit (i.e., our disposition towards the world).