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(29) 见LeDoux, Emotional Brain ; Klaus R. Scherer, “Nonlinguistic Vocal Indicators of Emotion and Psychopathology”, in Carroll E. Izard (ed.), Emotions in Personality and Psychopathology (New York: Plenum Press, 1979), 495—529; Barbara H. Rosenwein, “Worrying about Emotions in History”, American Historical Review , 107/3 (2002), 821—845; Jaak Panksepp, Affective Neuroscience
:The Foundations of Human and Animal Emotions (New York: Oxford University Press, 1998);Charles Darwin, The Expression of the Emotions in Man and Animals (London: John Murray, 1872);“affection”, in The Encyclopædia Britannica: A Dictionary of Arts, Literature, and General Information ,i. A to Androphagi (11th edn., Cambridge: Cambridge University Press, 1910), 299—300, here 300; Gilles Deleuze and Félix Guattari, Mille plateaux (Paris: Éditions de Minuit, 1980), 314;Karl G. Heider, Landscapes of Emotion: Mapping Three Cultures of Emotion in Indonesia (Cambridge
:Cambridge University Press, 1991), 41; Brian Massumi, Parables for the Virtual: Movement, Affect,Sensation (Durham, NC: Duke University Press, 2002); Cesare Lombroso, L’uomo delinquentein rapporto all’antropologia, alla giurisprudenza ed alle discipline carcerarie ( Turin: Bocca, 1876), 651。
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(30) Paul R. Kleinginna Jun. and Anne M. Kleinginna, “A Categorized List of Emotion Definitions, with Suggestions for a Consensual Definition”, Motivation and Emotion , 5/4(1981), 345—379.
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(31) Stewart R. Roberts, “Nervous and Mental Influences in Angina Pectoris”, American Heart Journal , 7/1 (1931), 21—35, here 23; Beverley Fehr and James A. Russell, “Concept of Emotion Viewed from a Prototype Perspective”, Journal of Experimental Psychology: General , 113/3 (1984), 464—486, here 464.
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(32) Antonio R. Damasio, Looking for Spinoza: Joy, Sorrow, and the Feeling Brain (Orlando, FL
:Harcourt, 2003), 15.
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(33) 关于从柏拉图到奥古斯丁对于情感的思考，最简明的介绍见Barbara H. Rosenwein,Emotional Communities in the Early Middle Ages (Ithaca, NY: Cornell University Press, 2006), ch.1。
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(34) Aristotle, The “Art” of Rhetoric , trans. John Henry Freese (Cambridge, MA: Harvard University Press, 1959), 173．更一般的版本，见Michael Krewet, Die Theorie der Gefühle bei Aristoteles (Heidelberg: Winter, 2011)。（中译见［古希腊］亚里士多德：《修辞学》，罗念生译，北京：生活· 读书· 新知三联书店，1991年，第70页。）
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(35) William W. Fortenbaugh, Aristotle on Emotion: A Contribution to Philosophical Psychology, Rhetoric Poetics, Politics and Ethics (2nd edn., London: Duckworth, 2002), 114．该书作者认为这段话不具代表性，仅限于修辞；与之相对立的观点见Konstan, Emotions of the Ancient Greeks , 40。
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(36) 亚里士多德作为埃克曼的先驱，见Carol Tavris, “A Polite Smile or the Real McCoy?”,review of Paul Ekman, Emotions Revealed: Recognizing Faces and Feelings to Improve Communication and Emotional Life (New York: Times Books, 2003), in Scientific American , 288/6 (2003), 87—88。亚里士多德作为认知心理学评价方法的先驱，见Randolph R. Cornelius, The Science of Emotion: Research and Tradition in the Psychology of Emotion (Upper Saddle River, NJ: Prentice Hall, 1996), 115; Kagan, What Is Emotion? , 11—12; Richard Lazarus, “Relational Meaning and Discrete Emotions”, in Klaus R. Scherer, Angela Schorr, and Tom Johnstone (eds.), Appraisal Processes in Emotion: Theory, Methods, Research (Oxford: Oxford University Press, 2001), 37—67,here 40。亚里士多德作为社会心理学的先驱，见Konstan, Emotions of the Ancient Greeks , 31（引用了社会心理学家阿格妮塔· 费希尔［Agneta Fischer］）。
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(37) Aristotle, “Art” of Rhetoric , 173—175.（中译见［古希腊］亚里士多德：《修辞学》，罗念生译，第71页。）
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(38) Simo Knuuttila, Emotions in Ancient and Medieval Philosophy (Oxford: Clarendon Press, 2004), 37, 40.
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(39) Christoph Demmerling and Hilge Landweer, Philosophie der Gefühle: Von Achtung bis Zorn (Stuttgart: Metzler, 2007), 2．又见Bruno Snell, The Discovery of the Mind: The Greek Origins of European Thought , trans. T. G. Rosenmayer (New York: Harper & Row, 1960)[Ger. orig., Die Entdeckung des Geistes: Studien zur Entstehung des europäischen Denkens bei den Griechen , 1946]。
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(40) “我们会说被恐惧‘麻痹’，被爱和嫉妒‘打击’，被悲伤‘压倒’，因为愤怒而‘疯狂’”；Robert C. Solomon, True to Our Feelings: What Our Emotions Are Really Telling Us (Oxford
:Oxford University Press, 2007), 190。对古代情感哲学的讨论，见Rüdiger Zill, Meßkünstler und Rossebändiger: Zur Funktion von Metaphern und Modellen in philosophischen Affekttheorien , PhD diss., Freie Universität Berlin, Berlin, 1994。
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(41) Aristotle, “Art” of Rhetoric , 201．又见Knuuttila, Emotions in Ancient and Medieval Philosophy , 35, 37。（中译见［古希腊］亚里士多德：《修辞学》，罗念生译，第81页。）
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(42) A. W. Price, “Emotions in Plato and Aristotle”, in Peter Goldie (ed.), The Oxford Handbook of Philosophy of Emotion (Oxford: Oxford University Press, 2010), 121—142, here 137—138.
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(43) 对情感最感兴趣的斯多葛派学者有基提翁的芝诺（Zeno of Citium，公元前333/332—前262/261）、克利西波斯（Chrysippos，公元前281/276—前208/204）、波塞多尼奥斯（Poseidonios，公元前135—前51）、塞涅卡（Seneca，公元前1—公元65）和爱比克泰德（Epiktetos, 50—125)。关于斯多葛派及其对情感的态度，见Richard Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation: The Gifford Lectures (Oxford: Oxford University Press, 2000); Margaret R. Graver, Stoicism and Emotion (Chicago
:University of Chicago Press, 2007); Barbara Guckes (ed.), Zur Ethik der älteren Stoa (Göttingen
:Vandenhoeck & Ruprecht, 2004)；更早的文本见Maximilian Forschner, Diestoische Ethik: Über den Zusammenhang von Natur-, Sprach- und Moralphilosophie im altstoischen System (2nd edn., Darmstadt: Wissenschaftliche Buchgesellschaft, 1995)。
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(44) 关于内心的宁静，见Joachim Ritter (ed.), Historisches Wörterbuch der Philosophie , i (Basel
:Schwabe, 1971), 429—433, 593。
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(45) Martha Nussbaum, Upheavals of Thought: The Intelligence of Emotions (Cambridge
:Cambridge University Press, 2001), 4—5, ch. 1.作者在细节方面超越了斯多葛派，她承认了动物的情感能力。她总体上区分了描述性的和规范性的斯多葛派方案，接受前者，拒绝后者。见Jules Evans,“ An Interview with Martha Nussbaum”, Philosophy for Life (5 February 2009)
accessed 21 February 2014。
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(46) 有关盖伦四体液说的介绍，见Jutta Kollesch and Diethard Nickel (eds.), Antike Heilkunst: Ausgewählte Texte aus den medizinischen Schriften der Griechen und Römer (Stuttgart
:Reclam, 1994), 25—27。
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(47) Rosenwein, Emotional Communities in the Early Middle Ages , 41; Knuuttila, Emotions in Ancient and Medieval Philosophy , 93—98; Sorabji, Emotion and Peace of Mind , 253—260.
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(48) 关于这些早期的基督教修士，所谓的沙漠教父，以及他们对情感的看法，见Rosenwein, Emotional Communities in the Early Middle Ages , 46—50。
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(49) Dixon, From Passions to Emotions , 34.
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(50) Augustine, The City of God against the Pagans , ed. and trans. R. W. Dyson (Cambridge
:Cambridge University Press, 1998) [ Lat. orig., De civitate dei , 426], 590.（中译见［古罗马］奥古斯丁：《上帝之城（修订版）》［下册］，王晓朝译，北京：人民出版社，2018年，第517页。）
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(51) Rosenwein, Emotional Communities in the Early Middle Ages , 50—51.
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(52) Robert C. Solomon, The Passions: Emotions and the Meaning of Life (Indianapolis: Hackett, 1993)．根据托马斯· 迪克森的说法，罗伯特· 所罗门（Robert Solomon）认为像奥古斯丁和托马斯· 阿奎那这样的基督教思想家应该对情感和理性的分离负责，这样的认识是错误的。事实上，他们所说的是激情和理性，理性就像激情一样，可以被“驱动”（motus ），尽管这只是一种积极的驱动，比如爱，见Dixon,From Passions to Emotions , 53—54。
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(53) 奥古斯丁在《忏悔录》中以自传的形式论述了对情感的自愿控制，这在很大程度上与他努力抑制自己的欲望（libido ）有关，见Dixon, From Passions to Emotions , 51—52。
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