打字猴:1.701499532e+09
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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。
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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.
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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。
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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。
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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.
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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.
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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.
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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.
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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.
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1701499551 (13) Rüdiger Schnell, “Historische Emotionsforschung: Eine mediävistische Standortbestimmung”,Frühmittelalterliche Studien , 38 (2005), 173—276, here 180, 213.
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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.
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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。
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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.
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1701499559 (17) 见Lutz and White, “Anthropology of Emotions”, 406, 429—430。
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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.
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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.
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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)。
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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。
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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。
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1701499571 (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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1701499573 (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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1701499575 (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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1701499577 (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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1701499579 (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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1701499581 (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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