1701499520
1701499521
其次，我们需要弄清楚身体和情感之间的关系。重要的是，先要在我们的研究对象的背景下，考察关于情感和身体的局部和历史观念。只有当我们把注意力转移到对非言语性身体行为（比如“shokeling”，即正统犹太教徒祈祷时摇晃身体的方式）的描述上时，或转移到具体的语言行为（如生活在同一屋檐下的父子之间的书信往来，这是早期现代法国贵族的特征，他们认为写下来的情感比口头表达的情感更为重要）时，身体才能被定义。(126)
1701499522
1701499523
第三，判断或评价的情感成分是值得思考的。应该赋予历史行为者多少能动性，即他们是否更多是做出反应而不是主动行动，是否根据文化、特定群体的成员身份或群体的构成来区分他们的情感对象，这些都是情感史上的重要问题。
1701499524
1701499525
最后，在情感与道德的关系上确定一个立场是很有意义的。如果历史行为者为他们的行为提供了道德上的理由，以这种方式表达了情感与道德之间的相互联系，这就赋予他们的情感一种独特的意义，这种意义与在认为情感与道德无关的社会中不同。如果能阐明这四点，我们就在形成情感的定义方面向前迈出了重要的一步。基础已经奠定，下面我们就可以着手充实情感史的空间了。
1701499526
1701499527
(1) David Sander, “Amygdala”, in Sander and Klaus R. Scherer (eds.), The Oxford Companion to Emotion and the Affective Sciences (Oxford: Oxford University Press, 2009), 28—32, here 28.
1701499528
1701499529
(2) 见 accessed 25 February 2014。
1701499530
1701499531
(3) Joseph E. LeDoux, The Emotional Brain: The Mysterious Underpinnings of Emotional Life (New York: Simon and Schuster, 1996), ch. 6, esp. 163—168.
1701499532
1701499533
(4) 本插图又见Joseph E. LeDoux, The Emotional Brain: The Mysterious Underpinnings of Emotional Life (New York: Simon and Schuster, 1996), ch. 6, esp. 166。
1701499534
1701499535
(5) 一篇综述文章称：“杏仁核由功能不同的核团（即13个主要的核团，每个核团都可以进一步细分）组成，它们之间有广泛的核间和核内连接。” Tim Dalgleish, Barnaby D. Dunn, and Dean Mobbs，“Affective Neuroscience: Past, Present, and Future”, Emotion Review , 1/4 (2009), 355—368, here 358．另一篇论文对神经细胞有一种被称为“杏仁核”的单一结构的说法提出了质疑，并将其称为“大脑半球结构和功能上的异质性区域”。Larry W. Swanson and Gorica D. Petrovich，“What is the Amygdala?”, Trends in Neurosciences , 21/8 (1998), 323—31, here 330．还有人认为，来自大脑其他部分的神经细胞属于一个“扩展的杏仁核”，其中包括基底前脑的无名质。John P. Aggleton (ed.), The Amygdala: A Functional Analysis (2nd edn., Oxford: Oxford University Press, 2000), 8—9; M. Davis and P. J. Whalen, “The Amygdala: Vigilance and Emotion”, Molecular Psychiatry , 6/1 (2001), 13—34.
1701499536
1701499537
(6) 关于嗅觉，见Geoffrey Schoenbaum, Andrea A. Chiba, and Michela Gallagher, “Neural Encoding in Orbitofrontal Cortex and Basolateral Amygdala during Olfactory Discrimination Learning”, Journal of Neuroscience , 19/5 (1999), 1876—1884；关于视觉，见Ralph Adolphs, Daniel Tranel, Hanna Damasio, and Antonio R. Damasio, “Fear and the Human Amygdala”, Journal of Neuroscience , 15/9 (1995), 5879—5891；关于爵士音乐家对即兴音乐和有乐谱的音乐的区分，见Annerose Engel and Peter E. Keller, “The Perception of Musical Spontaneity in Improvised and Imitated Jazz Performances”, Frontiers in Auditory Cognitive Neuroscience , 2/83(2011), 1—13。
1701499538
1701499539
(7) 见Richard J. Davidson, “Seven Sins in the Study of Emotion: Correctives from Affective Neuroscience”, Brain and Cognition , 52/1 (2003), 129—132, here 130。
1701499540
1701499541
(8) Daan Baas, André Aleman, and René S. Kahn, “Lateralization of Amygdala Activation:A Systematic Review of Functional Neuroimaging Studies”, Brain Research Reviews , 45/2(2004), 96—103.
1701499542
1701499543
(9) Jean Smith, “Self and Experience in Maori Culture”, in Paul Heelas and Andrew Lock(eds.), Indigenous Psychologies: The Anthropology of the Self (London: Academic Press, 1981), 145—159, here 149.
1701499544
1701499545
(10) Barbara H. Rosenwein, “Introduction”, in Rosenwein (ed.), Anger’s Past: The Social Uses of an Emotion in the Middle Ages (Ithaca, NY: Cornell University Press, 1998), 2.
1701499546
1701499547
(11) Ingrid Kasten, “Einleitung”, in C. Stephen Jaeger and Ingrid Kasten (eds.), Codierungen von Emotionen im Mittelalter: Emotions and Sensibilities in the Middle Ages (Berlin: De Gruyter, 2003), xiii—xxviii, here xiv.
1701499548
1701499549
(12) Peter N. Stearns and Carol Z. Stearns, “Emotionology: Clarifying the History of Emotions and Emotional Standards”, American Historical Review , 90/4 (1985), 813—836, here 824.
1701499550
1701499551
(13) Rüdiger Schnell, “Historische Emotionsforschung: Eine mediävistische Standortbestimmung”,Frühmittelalterliche Studien , 38 (2005), 173—276, here 180, 213.
1701499552
1701499553
(14) Armin Günther, “Sprache und Geschichte: Überlegungen zur Gegenstandsangemessenheit einer historischen Psychologie”, in Michael Sonntag and Gerd Jüttemann (eds.), Individuum und Geschichte: Beiträge zur Diskussion um eine “ Historische Psychologie” (Heidelberg: Asanger, 1993), 34—48, here 35.
1701499554
1701499555
(15) Catherine Lutz and Geoffrey M. White, “The Anthropology of Emotions”, Annual Review of Anthropology , 15 (1986), 405—436, here 406．另外，海伦娜· 弗拉姆（Helena Flam）认为有“建构主义方法和实证主义方法”，参见Helena Flam, Soziologie der Emotionen: Eine Einführung (Konstanz: UVK Verlagsgesellschaft, 2002), 118。根据欧文· 林奇（Owen Lynch）的观点，“西方理性对情感的等级划分暗示了人类对动物、文化对自然的进一步等级划分”，参见Owen M. Lynch, “The Social Construction of Emotion in India”, in Lynch (ed.), Divine Passions
:The Social Construction of Emotion in India (Berkeley and Los Angeles: University of California Press, 1990), 3—34, here 10。
1701499556
1701499557
(16) Mary-Jo Delvecchio Good, Byron J. Good, and Michael M. J. Fischer, “Introduction
:Discourse and the Study of Emotion, Illness and Healing”, Culture, Medicine and Psychiatry , 12/1 (1988), 1—7, here 2.
1701499558
1701499559
(17) 见Lutz and White, “Anthropology of Emotions”, 406, 429—430。
1701499560
1701499561
(18) Lorraine Daston and Gianna Pomata, “The Faces of Nature: Visibility and Authority”,in Daston and Pomata (eds.), The Faces of Nature in Enlightenment Europe (Berlin: BWV, 2003), 1—16, here 14.
1701499562
1701499563
(19) Maurice Bloch and Jean H. Bloch, “Women and the Dialectics of Nature in Eighteenth-Century French Thought”, in Carol P. MacCormack and Marilyn Strathern (eds.), Nature,Culture and Gender (Cambridge: Cambridge University Press, 1980), 25—41, here 27.
1701499564
1701499565
(20) 关于高尔顿对自然—文化二元对立的贡献，见Donald A. MacKenzie, Statistics in Britain
:1865—1930: The Social Construction of Scientific Knowledge (Edinburgh: Edinburgh University Press, 1981)。
1701499566
1701499567
(21) Wilhelm Windelband, Geschichte und Naturwissenschaft: Rede zum Antritt des Rectorats der Kaiser-Wilhelm-Universität Strassburg, gehalten am 1. Mai 1894 (3rd edn., Strasbourg, 1904)．又见民族学家约翰· 莱维特（John Leavitt）。他认为，情感研究一直受到一种徒劳的划分的阻碍，这种划分存在于一种由通则论科学研究的自然和一种由“意识形态科学”所负责的文化之间。参见John Leavitt, “Meaning and Feeling in the Anthropology of Emotions”, American Ethnologist , 23/3 (1996), 514—539, here 515。
1701499568
1701499569
(22) 洛林· 达斯顿与本书作者的对话（2009年6月25日），又见Jan Plamper and Benjamin Lazier, “Introduction: The Phobic Regimes of Modernity”, Representations , 110/1 (2010), 58—65, here 59。
[
上一页 ]
[ :1.70149952e+09 ]
[
下一页 ]