Predictive processing makes emotional content depend on conceptually organised priors that integrate interoceptive and exteroceptive signals with learned expectations. The body therefore matters, but never as a self-sufficient code. Emotional reality is assembled through ongoing inference, and inference is historically educated. Language is one of the main architectures through which this education occurs. Gonzalez and Cohen-Charash show experimentally that apparently descriptive labels such as “positive” and “negative” carry evaluative force, establishing norms about emotions and about the people who display them. Words classify, but classification also distributes approval, suspicion, desirability and moral status. Chaouch-Orozco, Li and Li extend the problem from individual terms to semantic topology. Emotion concepts occupy different relational positions across languages, and cultural orientations toward the future help account for these differences. A concept is therefore not a discrete token with a universal core; it belongs to a semantic field whose structure is culturally patterned. Emotional meaning is spatial in a precise sense: it emerges from proximities, distances and patterned relations among categories. Context introduces a second spatiality. Şencan and colleagues show that emotional acculturation cannot be adequately described by comparing reported intensities alone. Turkish newcomers and Belgian majority participants may share some emotional patterns while narrating systematically different situations as emotionally significant. Context is not a container surrounding an otherwise intact emotion. It is part of what the emotion is. Family obligation, work, migration, communication and everyday logistics form distinct affective ecologies in which similar labels can designate different lived arrangements. This also transforms the meaning of cultural fit: a person can align with another group in one layer of affective life while remaining differently situated in another. Emotional worlds are therefore composed through recurrent situations rather than merely carried by individuals. The methodological consequence is a move from substances to configurations. Philosophical reconstruction, predictive models, controlled experiments, semantic-space analysis and topic modelling all converge on relational operations. Each method makes a different layer visible: the norm embedded in embodiment, the prior embedded in inference, the value embedded in terminology, the cultural orientation embedded in semantic organisation, the situation embedded in emotional experience. None of these layers is sufficient alone. Taken seriously, they demand an epistemology capable of following transformations between scales without collapsing them. Emotion can be studied as physiological pattern, category, utterance, narrative, statistical relation, interface effect or situated event, but the movement among these forms is itself part of the object. Affective world-making names this distributed process. A world is not simply the external stage on which emotion takes place; it is continually composed through categories, expectations, infrastructures and recurrent encounters that make some experiences salient and others improbable. Digital interfaces, urban spaces, institutional classifications, migration regimes and archives all participate in this production by organising attention, proximity, comparison, permission and memory. The question is therefore not only what someone feels but what arrangements make that feeling available as a recognisable possibility. Once emotion is treated as world-making, affective research enters the territory of spatial practice, media ecology and infrastructure: it becomes possible to ask how emotional categories circulate, where they become durable, which systems amplify them and what environments repeatedly call them into being. Socioplastics can operationalise this shift by treating affective categories as mobile relational structures rather than private contents. An archive can preserve the infrastructures and situations through which a category acquires force; a map can follow semantic and social proximities rather than only geographic coordinates; an urban observation can register how spaces organise exposure, anticipation, withdrawal and comparison; a corpus can trace the movement of emotional vocabularies across media and institutions. The gain is not a new psychology of emotion but a way to study how intimate experience becomes publicly organised without ceasing to be embodied. Affective world-making adds to Socioplastics a scale-sensitive account of how social form passes through bodies, language and environments, and how those forms can be traced without reducing one register to another.