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(128) Egon Flaig, “Wie man mit Gesten zwingt: Der Einsatz des Emotionalen in der Politik des antiken Rom”, Sozialwissenschaftliche Information: Geschichte Politik Wirtschaft , 30/3 (2001), 72—83．又见Alfred Kneppe, Metus temporum: Zur Bedeutung von Angst in Politik und Gesellschaft der römischen Kaiserzeit des 1. und 2. Jhdts. n. Chr. (Stuttgart: Steiner, 1994); Dirk Barghop, Forum der Angst: Eine historisch-anthropologische Studie zu Verhaltensmustern vonSenatoren im Römischen Kaiserreich (Frankfurt am Main: Campus, 1994); Christian Meier, “Die Angst und der Staat
:Fragen und Thesen zur Geschichte menschlicher Affekte”, in Hans Rössner (ed.), Der ganze Mensch (Munich: DTV, 1986), 228—246。从古典文献学的角度来看，见David Konstan and N. Keith Rutter (eds.), Envy, Spite and Jealousy: The Rivalrous Emotions in Ancient Greece (Edinburgh: Edinburgh University Press, 2003)。关于罗马和西塞罗的《图斯库路姆辩论》（Tusculanae disputationes ），见Robert Kaster, Emotion, Restraint, and Community in Ancient Rome (New York: Oxford University Press, 2005)。
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(129) Plutarch, Lives , x. Agis and Clemones, Tiberius and Caius Gracchus, Philopoemen and Flaminius ,trans. Bernadotte Perrin (Cambridge, MA: Harvard University Press: 1988), 171.
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(130) Plutarch, Lives , x.171.
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(131) Plutarch, Lives , x.173.
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(132) Flaig, “Wie man mit Gesten zwingt”, 74.
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(133) Flaig, “Wie man mit Gesten zwingt”, 76, 77.
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(134) 显然，对中世纪情感史的研究和在中世纪文学研究中对情感的广泛关注是相辅相成的，见Peter Godman, Paradoxes of Conscience in the High Middle Ages: Abelard, Heloise, and the Archpoet (Cambridge: Cambridge University Press, 2009)。
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(135) Gerd Althoff, “Ira Regis
:Prolegomena to a History of Royal Anger”, in Rosenwein (ed.),Anger’s Past , 59—74.
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(136) Rosenwein, “Worrying about Emotions in History”, 834; Jan Plamper, “The History of Emotions: An Interview with William Reddy, Barbara H. Rosenwein, and Peter Stearns”,History and Theory , 49/2 (2010), 237—265, here 250—252. “液压模型”的概念可以追溯到罗伯特· 所罗门（Robert Solomon）等人，见Robert C. Solomon, The Passions: Emotions and the Meaning of Life (Indianapolis: Hackett, 1993), 77—88。
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(137) Charles Darwin, The Expression of the Emotions in Man and Animals , with an introduction,afterword, and commentaries by Paul Ekman (3rd edn., New York: Oxford University Press, 1998), 74，转引自Rosenwein, “Worrying about Emotions in History”, 835。
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(138) Rosenwein, “Worrying about Emotions in History”.
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(139) Rosenwein, “Worrying about Emotions in History”, 827.
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(140) Rosenwein, “Worrying about Emotions in History”, 828.
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(141) Rosenwein, “Worrying about Emotions in History”, 842.
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(142) 对于中世纪不同的情感共同体之间在情感规范方面的差异，罗森宛恩有了新的认识。如今，她认为可能的变化幅度没有她在20世纪90年代和21世纪初所认为的那么大，见Plamper, “History of Emotions”, 256—257。
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(143) Barbara H. Rosenwein, Emotional Communities in the Early Middle Ages (Ithaca, NY
:Cornell University Press, 2006), 2.
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(144) Rosenwein, “Worrying about Emotions in History”, 24.
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(145) 2009年7月6日，在柏林马克斯· 普朗克人类发展研究所情感史中心的一次演讲中，罗森宛恩提到现代大众传播媒介也使建立成员之间没有直接接触的情感共同体成为可能。
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(146) Rosenwein, Emotional Communities in the Early Middle Ages , 26.
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(147) 关于罗森宛恩的方法论，见Plamper, “History of Emotions”, 253—254; Rosenwein,“Thinking Historically about Medieval Emotions”, 833—836; Barbara H. Rosenwein,“Problems and Methods in the History of Emotions”, Passions in Context: Journal of the History and Philosophy of the Emotions , 1 (2010), 12—24。
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(148) 她在2009年7月6日的柏林演讲中明确了这一点。
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(149) 她还把形象和音乐视为可能的史料，见Plamper, “History of Emotions”, 254—255。
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(150) 见她2009年7月在柏林的演讲。
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(151) Rosenwein, Emotional Communities in the Early Middle Ages , 26—29.
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(152) 见本书第四章。罗森宛恩认为雷迪的情感体制是现代的、二元的（一方面，把宫廷或国家作为一种情感体制；另一方面，将社团或沙龙和共济会作为一种情感避难所）。她认为情感共同体概念更加多元和开放。此外，在雷迪的理论框架中，情感体制要适应情感导航、情感苦难和情感自由，而情感共同体的概念则没有这样的负担，见Rosenwein, Emotional Communities in the Early Middle Ages , 23。
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