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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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(54) 对于中世纪情感的认识，见Peter King,“ Emotions in Medieval Thought”, in Goldie(ed.), Oxford Handbook of Philosophy of Emotion , 167—187; Knuuttila, Emotions in Ancient and Medieval Philosophy , chs. 3—4; Piroska Nagy and Damien Boquet (eds.), Le Sujet des émotions au Moyen Âge (Paris
:Beauchesne, 2009), esp. pt. I。关于托马斯· 阿奎那，见Nicholas E. Lombardo, The Logic of Desire: Aquinas on Emotion (Washington, DC: Catholic University of America, 2011)。关于中世纪和近代早期，从托马斯· 阿奎那到笛卡尔和斯宾诺莎，见Dominik Perler,Transformationen der Gefühle: Philosophische Emotionstheorien 1270—1670 (Frankfurt am Main
:Fischer, 2011)。
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(55) 尼古拉斯· 马勒伯朗士（Nicolas Malebranche, 1638—1715)强化了身心二元论。关于他的情感理论，见Tad Schmaltz,“ Malebranche: Neigungen und Leidenschaften”, in Hilge Landweer and Ursula Renz (eds.), Klassische Emotionstheorien: Von Platon bis Wittgenstein (Berlin: de Gruyter, 2008), 331—349。
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(56) Antonio R. Damasio, Descartes ’ Error: Emotion, Reason, and the Human Brain (New York
:Putnam, 1994), 248—249.许多批评家指出，达马西奥把笛卡尔当作一个假想对手，而没有考虑到对笛卡尔作品的研究，见Henrik Lagerlund, “Introduction: The Mind/Body Problem and Late Medieval Conceptions of the Soul”, in Lagerlund (ed.), Forming the Mind
:Essays on the Internal Senses and the Mind/Body Problem from Avicenna to the Medical Enlightenment (Dordrecht: Springer, 2007), 1—15; Timo Kaitaro, “Emotional Pathologies and Reason in French Medical Enlightenment”, in Lagerlund (ed.), Forming the Mind , 311—325。（中译见［美］安东尼奥· 达马西奥：《笛卡尔的错误：情绪、推理和大脑》，殷云露译，北京：北京联合出版公司，2018年，第234—235页。）
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(57) Deborah Brown, “The Rationality of Cartesian Passions”, in Henrik Lagerlund and Mikko Yrjönsuuri (eds.), Emotions and Choice from Boethius to Descartes (Dordrecht: Kluwer Academic Publishers, 2002), 259—278, here 270．关于笛卡尔的贡献，虽然很重要，但并没有人们通常认为的那么具有原创性，见Anthony Levi, French Moralists: The Theory of the Passions, 1585 to 1649 (Oxford: Clarendon Press, 1964)。试论现代早期情感升级的史前史，见Wilhelm Dilthey, “Die Funktion der Anthropologie in der Kultur des 16. und 17. Jahrhunderts”, in Gesammelte Schriften , ii. Weltanschauung und Analyse des Menschen seit Renaissance und Reformation (6th edn., Stuttgart: Teubner, 1960), 416—492。
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(58) René Descartes, “Préface to ‘Passions de l’âme’: Letter of Descartes to the editor, 14 August 1649”, in Roger Ariew (ed.), Descartes in Seventeenth-Century England , ii. Descartes’s Works in Translation (Bristol: Thoemmes Press, 2002), B3.
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(59) Descartes, “Préface to ‘Passions de l’âme’”, 37．该案例被以下著作征引：Daniel M. Gross, The Secret History of Emotion: From Aristotle’s Rhetoric to Modern Brain Science (Chicago
:University of Chicago Press, 2006), 23。（中译见［法］笛卡尔：《论灵魂的激情》，贾江鸿译，北京：商务印书馆，2016年，第12页。）
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(60) [Charles] Le Brun, A Method to Learn to Design the Passions: Proposed in a Conference on the General and Particular Expression: Written in English, and Illustrated with a Great Many Figures Excellently Designed by M. Le Brun, Chief Painter to the French King, Chancellor and Director of the Royal Academy of Painting and Sculpture: Translated and all the Designs Engraved on Copper by, John Williams (London: n.p., 1734)[1st Fr. edn., 1698].
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(61) Anne Schmidt, “Showing Emotions, Reading Emotions”, in Ute Frevert et al., Emotional Lexicons: Continuity and Change in the Vocabulary of Feeling 1700—2000 (Oxford: Oxford University Press, 2014), 62—90．除了其他作品之外，当今强调情感混合性的著作如凯根的《什么是情感？》（What Is Emotion? ）。
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(62) Baruch de Spinoza, “Ethics”, in Spinoza: Complete Works , ed. Michael L. Morgan, trans. Samuel Shirley (Indianapolis: Hackett, 2002), 213—382.
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(63) Baruch de Spinoza, “Ethics”, in Spinoza: Complete Works , ed. Michael L. Morgan, trans. Samuel Shirley (Indianapolis: Hackett, 2002), 278.（中译见［荷］斯宾诺莎：《伦理学》，贺麟译，北京：商务印书馆，2009年，第96页。）关于斯宾诺莎，见对于情感思想最完整的一部单卷本概述，虽然该书是根据20世纪30年代实验心理学的观点组织起来的（因为两位作者是心理学家）：H. M. [sic Harry Norman] Gardiner, Ruth Clark Metcalf, and John G. Beebe-Center, Feeling and Emotion: A History of Theories (New York: American Book Company, 1937), 192—205。又见Steven Nadler, “Baruch Spinoza”, in Edward N. Zalta (ed.), The Stanford Encyclopedia of Philosophy (Spring 2011 Edition) accessed 22 February 2014。
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