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(73) Thomas Hobbes, Leviathan , ed. Richard Tuck (rev. edn., Cambridge: Cambridge University Press, 1996), ch. 6．总体来说，霍布斯对情感的探讨分散在多个文本中：《法律要义：自然法与民约法》（1640/1650）的第7、9和12章；《论公民》（1642）；《利维坦》（1651）的第6和13章；《论物体》（1655）的第25章第12—13节；《论人类》（1658）的第11章。
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(74) Gardiner, Metcalf, and Beebe-Center, Feeling and Emotion , 187—188.
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(75) 此外，沙夫茨伯里“最早发现了作为一种独特而独立的能力或感受的情感。与他的老师约翰· 洛克相反，他认为情感不是源于感觉和反射，而是一种独特的精神现象”。Angelica Baum and Ursula Renz, “Shaftesbury: Emotionen im Spiegel reflexiver Neigung”, in Landweer and Renz (eds.), Klassische Emotionstheorien , 351—369, here 353.
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(76) Anthony Ashley-Cooper, 3rd Earl of Shaftesbury, Characteristics of Men, Manners,Opinions, Times , ed. Lawrence E. Klein (Cambridge: Cambridge University Press, 1999), 167.
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(77) Gardiner, Metcalf and Beebe-Center, Feeling and Emotion , 212.
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(78) Francis Hutcheson, An Essay on the Nature and Conduct of the Passions and Affections: With Illustrations on the Moral Sense , ed. Aaron Garrett (Indianapolis: Liberty Fund, 2002), 119，原文强调。
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(79) David Hume, A Treatise of Human Nature: Being an Attempt to Introduce the Experimental Method of Reasoning into Moral Subjects , ii. Of the Passions (London: John Noon/Thomas Longman, 1739), 248 (pt. 3, sect. 3).（中译见［英］休谟：《人性论》［下册］，关文运译，郑之骧校，北京：商务印书馆，2009年，第449页。）
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(80) Sabine A. Döring, “Allgemeine Einleitung: Philosophie der Gefühle heute”, in Döring(ed.), Philosophie der Gefühle (Frankfurt am Main: Suhrkamp, 2009), 12—65, here 16．有关“自称为‘异端’哲学家”的休谟，参见Solomon, True to our Feelings , 100。
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(81) Hume, Treatise of Human Nature , ii. 249—250 (pt. 3, sect. 3).（中译见［英］休谟：《人性论》［下册］，关文运译，郑之骧校，第450页。）
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(82) Rachel Cohon, “Hume’s Moral Philosophy”, in Edward N. Zalta (ed.), The Stanford Encyclopedia of Philosophy (Fall 2010 Edition) accessed 22 February 2014.
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(83) Max Scheler, The Nature of Sympathy , trans. Peter Heath (New Brunswick, NJ: Transaction, 2008), 14—17; Peter Salovey and John D. Mayer, “Emotional Intelligence”, Imagination, Cognition and Personality , 9/3 (1989—1990), 185—211; Daniel Goleman, Emotional Intelligence: Why It Can Matter More Than IQ (New York: Bantam Books, 1995)．关于心智理论和镜像神经元参见本书第三章。
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(84) Jean-Jacques Rousseau, Emile, or, On Education (Includes Emile and Sophie, or, The Solitaries) ,trans. and ed. Christopher Kelly and Allan Bloom (Lebanon, NH: Dartmouth College Press, 2010) [Fr. orig., Émile, ou de l’éducation , 1762], 167.（中译见［法］卢梭：《爱弥儿 论教育》［上卷］，李平沤译，北京：商务印书馆，2009年，第17页。）
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(85) Jean-Jacques Rousseau, “J. J. Rousseau, Citizen of Geneva, to M. d’Alembert: Letter to d’Alembert on the Theater”, in Letter to d’Alembert and Writings for the Theater , trans. and ed. Allan Bloom, Charles Butterworth, and Christopher Kelly (Hanover, NH: University Press of New England, 2004), 251—352, here 265．也见Sidonia Blättler, “Rousseau: Die Transformation der Leidenschaften in soziale Gefühle”, in Landweer and Renz (eds.),Klassische Emotionstheorien , 435—456, esp. 440—441。
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(86) Immanuel Kant, Anthropology from a Pragmatic Point of View , trans. and ed. Robert B. Louden (Cambridge: Cambridge University Press, 2006), 149，原文强调。（中译见［德］康德：《实用人类学（外两种）》［注释本］，李秋零译注，北京：中国人民大学出版社，2013年，第132页。）
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(87) Kant, Anthropology from a Pragmatic Point of View , 152, 149，原文强调。（中译见［德］康德：《实用人类学（外两种）》［注释本］，李秋零译注，第132页。）
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(88) Kant, Anthropology from a Pragmatic Point of View , 149，原文强调。（中译见［德］康德：《实用人类学（外两种）》［注释本］，李秋零译注，第132页。）
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(89) “内在自由要求两点：在一个给定的情况下把握住自己（animus sui compos ）和做自己的主人（imperium in semetipsum ），这就是说，驯服自己的激情和统治自己的情欲。”参见Immanuel Kant, The Metaphysics of Morals , trans. and ed. Mary Gregor (Cambridge
:Cambridge University Press, 1996) [Ger. orig., Metaphysik der Sitten , 1797], 166。
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(90) Kant, Anthropology from a Pragmatic Point of View , 151.（中译见［德］康德：《实用人类学（外两种）》［注释本］，李秋零译注，第134页。）
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(91) 自2009年以来，牛津大学的一个研究小组（现在的普林斯顿高等研究院）就一直在研究这些问题。该小组最初以古代史学家安戈洛斯· 查尼奥蒂斯（Angelos Chaniotis）为中心，见The Social and Cultural Construction of Emotions: The Greek Paradigm 。这个小组研究成果的第一卷，见Angelos Chaniotis (ed.), Sources and Methods for the Study of Emotions in the Greek World (Stuttgart: Steiner, 2012)。
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(92) 关于亚里士多德，见Amélie Oksenberg Rorty, “Structuring Rhetoric”, in Amélie Oksenberg Rorty (ed.), Essays on Aristotle’s Rhetoric (Berkeley and Los Angeles: University of California Press, 1996), 1—33, here 18—19; Konstan, Emotions of the Ancient Greeks , 22。
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(93) Pascal Eitler, “The ‘Origin’ of Emotions—Sensitive Humans, Sensitive Animals”, in Frevert et al., Emotional Lexicons , 91—117, here 95.
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(94) Pascal Eitler, “The ‘Origin’ of Emotions—Sensitive Humans, Sensitive Animals”, in Frevert et al., Emotional Lexicons , 98.
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(95) Pascal Eitler, “The ‘Origin’ of Emotions—Sensitive Humans, Sensitive Animals”, in Frevert et al., Emotional Lexicons , 99—105, 109.
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(96) Catrin Misselhorn, “Empathy and Dyspathy with Androids: Philosophical, Fictional and(Neuro-) Psychological Perspectives”, Konturen , 2 (2009), 101—123, here 101—102．也见Thomas Thiel, “Fühlt die Maschine? Die Androidenrobotik an der Grenze zur Utopie”, Frankfurter Allgemeine Zeitung (7 July 2010), N4; Wolfgang Gessner, Gesine Lenore Schiewer, and Alex Ringenbach, “Why Androids Will Have Emotions: Constructing Human-Like Actors and Communicators Based on Exact Sciences of the Mind”, in Denis Lalanne and Jürg Kohlas (eds.), Human Machine Interaction
:Research Results of the MMI Program (Heidelberg: Springer, 2009), 133—163。
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(97) Mel Slater et al., “A Virtual Reprise of the Stanley Milgram Obedience Experiments”,PLoS ONE , 1/1 (2006), e39, here 1.
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