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(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。
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(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.
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(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。
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(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。
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(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.
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(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.
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(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.
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(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.
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(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.
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(13) Rüdiger Schnell, “Historische Emotionsforschung: Eine mediävistische Standortbestimmung”,Frühmittelalterliche Studien , 38 (2005), 173—276, here 180, 213.
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(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.
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(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。
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(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.
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(17) 见Lutz and White, “Anthropology of Emotions”, 406, 429—430。
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(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.
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(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.
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(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)。
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(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。
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(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。
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(23) 我最重要的范本是特里· 伊格尔顿（Terry Eagleton）的Literary Theory: An Introduction (Minneapolis: University of Minnesota Press, 1983)。
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(24) 我们要感谢人种学家凯瑟琳· 卢茨，她用两句话对人类情感史做出了可能是最简明扼要的描述：“至少在过去的两千年里，西方社会对情感概念的广泛讨论通常是出于哲学、宗教、道德或最新的科学心理学的目的。其中包括柏拉图对快乐与善的关系的关注；斯多葛派认为激情天生就是邪恶的这一信条；早期的基督徒试图区分人类脆弱的情感和上帝的情感；霍布斯认为激情是行动的主要来源，自然地促进了战争与和平；卢梭认为自然的情感是有价值的，应该与文明产生的‘人为的’或虚假的情感相区分；19世纪的心理学家开始把情感看作心理生理学的本质，意识越来越不被认为是情感的重要组成部分。”参见Catherine A. Lutz, Unnatural Emotions: Everyday Sentiments on a Micronesian Atoll and Their Challenge to Western Theory (Chicago: University of Chicago Press, 1988), 53。
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(25) William James, “What Is an Emotion?”, Mind , 9/34 (1884), 188—205．从那以后，这个标题被多次使用，例如心理学家杰罗姆· 凯根（Jerome Kagan）的What Is Emotion?History, Measures, and Meanings (New Haven: Yale University Press, 2007)。
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(26) 菲利普· 费希尔（Philip Fisher）描述了与情感有关的领域，尽管他没有给出时间顺序：“从一开始，我们对情感的认识和看法就是一个复杂的产物，在哲学、文学（尤其是史诗和悲剧）、医学、伦理学、修辞学、美学、法律和政治思想等领域的研究相互重叠，有时相互妨碍。在我们这个时代，进化生物学、心理学、人类学以及最近在大脑神经生物学方面的新研究，加上博弈论和经济学，尤其是哲学，延续了这种杂糅性，不同领域之间既共享，又相互依赖，有时相互干扰，甚至相互破坏，有时也相互合作。”参见Philip Fisher, The Vehement Passions (Princeton: Princeton University Press, 2002), 7。
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(27) 关于古希腊，见David Konstan, The Emotions of the Ancient Greeks: Studies in Aristotle and Classical Literature ( Toronto: Toronto University Press, 2006);关于北美殖民地时期，见Nicole Eustace, Passion Is the Gale: Emotion, Power, and the Coming of the American Revolution (Chapel Hill: University of North Carolina Press, 2008), 481—486；关于19世纪的英国，见Thomas Dixon, From Passions to Emotions: The Creation of a Secular Psychological Category (Cambridge: Cambridge University Press, 2003)。
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(28) 关于这种传播的过程，可以参考希腊—波斯—阿拉伯—印度三角中“癔症”的情感维度：Guy N. A. Attewell, Refiguring Unani Tibb: Plural Healing in Late Colonial India (New Delhi: Orient Longman, 2007), 225—237；关于情感本身，以及它在希腊—波斯—阿拉伯—印度—英国关系中的身体定位，见Margrit Pernau, “The Indian Body and Unani Medicine: Body History as Entangled History”, in Axel Michaels and Christoph Wulf (eds.),Images of the Body in India (London: Routledge, 2011), 97—108, esp. 104—106。
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