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(8) Greg Urban, “Ritual Wailing in Amerindian Brazil”, American Anthropologist , 90/2 (1988), 385—400, here 385．也见Mark Münzel, “Tränengruß und weinendes Lied bei den Tupi in Südamerika”, in August Nitschke, Justin Stagl, and Dieter R. Bauer(eds.), Überraschendes Lachen, gefordertes Weinen: Gefühle und Prozesse: Kulturen und Epochen im Vergleich (Vienna: Böhlau, 2009), 221—236。
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(9) Unni Wikan, “Managing the Heart to Brighten Face and Soul: Emotions in Balinese Morality and Health Care”, American Ethnologist , 16/2 (1989), 294—312, here 297.
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(10) William Ian Miller, Humiliation: And Other Essays on Honor, Social Discomfort, and Violence (Ithaca, NY: Cornell University Press, 1993), 102; here 98, 101.
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(11) William Ian Miller, Humiliation: And Other Essays on Honor, Social Discomfort, and Violence (Ithaca, NY: Cornell University Press, 1993), 108.
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(12) Antoine Beaudeau de Somaize, Le Dictionnaire des précieuses (ed.), Charles-Louis Livet (repr. Paris: Jannet, 1856; Hildesheim: Olms, 1972), 131—139. “叹息的类型学”这个表达和《女雅士词典》都来自Niklas Luhmann, Love as Passion: The Codification of Intimacy (Cambridge,MA: Harvard University Press, 1986) [Ger. orig., Liebe als Passion: Zur Codierung von Intimität , 1982], 66。
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(13) Joanna Bourke, Fear: A Cultural History (London: Virago, 2005), 34．又见Martina Kessel,“Die Angst vor dem Scheintod im 18. Jahrhundert: Körper und Seele zwischen Religion,Magie und Wissenschaft”, in Thomas Schlich and Claudia Wiesemann (eds.), Hirntod: Zur Kulturgeschichte der Todesfeststellung (Frankfurt am Main: Suhrkamp, 2001), 133—166；关于19世纪欧洲大陆对被活埋的恐惧，见“Klingel im Sarg”, Der Spiegel , 48 (1967), 177。
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(14) Bourke, Fear , 34.
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(15) Bourke, Fear , 34, 35.
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(16) Edgar Allan Poe, “The Premature Burial”, in The Works of Edgar Allan Poe , ii (New York: Armstrong & Son, 1884), 484—505, here 502—503.（中译见［美］爱伦· 坡：《爱伦· 坡短篇小说选：英汉对照》，马爱农译，北京：外文出版社，2001年，第87页。）
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(17) Bourke, Fear , 37—39.
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(18) 两部读本收集了关于社会建构主义方法的不同学科的关键文本：Helena Wulff(ed.), The Emotions: A Cultural Reader (Oxford: Berg, 2007); Jennifer Harding and E. Deirdre Pribram (eds.), Emotions: A Cultural Studies Reader (London: Routledge, 2009)。
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(19) 希罗多德论阿伽塞尔西人（Agathyrsoi）：“阿伽塞尔西人是非常奢侈的一个民族，他们喜欢佩戴黄金饰物。他们实行男女杂交，这样他们的男子都是互为兄弟的，既然都是一个家庭的成员，他们相互之间也就不会嫉妒和怨恨了。”Herodotus, The Landmark Herodotus: The Histories , iv, ed. Robert B. Strassler, trans. Andrea L. Purvis (New York: Anchor Books 2009), 325.（中译见［古希腊］希罗多德：《历史》，徐松岩译注，上海：上海人民出版社，2018年，第433—434页。）塔西佗论日耳曼人的葬礼：“恸哭流涕，片刻即止；而悲悼之情则久而不衰。他们认为：对于死者而言，妇女宜于哭泣，男子则宜于悼念。”参见Tacitus, Agricola, Germany, and Dialogue on Orators , trans. Herbert W. Benario (Indianapolis: Hackett, 2006), 76。（中译见［古罗马］塔西佗：《阿古利可拉传日耳曼尼亚志》，马雍、傅正元译，北京：商务印书馆，1985年，第68页。）
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(20) Georg Forster, A Voyage Round the World: In His Britannic Majesty’s Sloop, Resolution, Commanded by Capt. James Cook, During the years 1772, 3, 4, and 5, ii (London: White, 1777), 133.
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(21) 转引自Robert I. Levy, Tahitians: Mind and Experience in the Society Islands (Chicago: University of Chicago Press, 1975), 97。
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(22) Levy, Tahitians , 97.
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(23) Levy, Tahitians , 98.
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(24) Levy, Tahitians .
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(25) George W. Stocking, Jr, Victorian Anthropology (New York: Free Press, 1987), 67．关于人类学的历史，又见Henrika Kuklick (ed.), A New History of Anthropology (Malden, MA: Blackwell, 2008)。
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(26) Stocking, Victorian Anthropology , 48—51; Fredrik Barth, Andre Gingrich, Robert Parkin, and Sydel Silverman, One Discipline, Four Ways: British, German, French, and American Anthropology (Chicago: University of Chicago Press, 2005), 4 (ab uno sanguine ).
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(27) Margrit Pernau, “An ihren Gefühlen sollt Ihr sie erkennen: Eine Verflechtungsgeschichte des britischen Zivilitätsdiskurses (ca. 1750—1860)”, Geschichte und Gesellschaft , 35/2 (2009), 249—281, here 250.
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(28) 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), 356.
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(29) Barth et al., One Discipline, Four Ways , 84．关于巴斯蒂安，尤其参见Klaus Peter Köpping,Adolf Bastian and the Psychic Unity of Mankind: The Foundations of Anthropology in Nineteenth Century Germany (Münster: Lit, 2005)。
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(30) Émile Durkheim, The Elementary Forms of Religious Life , trans. Carol Cosman (Oxford
:Oxford University Press, 2001) [Fr. orig., Forms élémentaires de la vie religieuse , 1912], 295—296.（中译见［法］涂尔干：《宗教生活的基本形式》，渠东、汲喆译，北京：商务印书馆，2011年，第547页。）这段话被人类学家反复引用，通常是为了超越仪式，考虑仪式对“真实”感觉的相互影响。见Bruce Kapferer, “Emotion and Feeling in Sinhalese Healing Rites”, Social Analysis , 1/1 (1979), 153—176, here 153。“与涂尔干不同的是，我认为当个人或团体通过仪式的文化媒介来表达愤怒、恐惧、爱、悲伤、憎恨和快乐时，他们通常会真正感受到他们所表达的东西。”关于涂尔干和情感，见Helena Flam,Soziologie der Emotionen: Eine Einführung (Konstanz: UTB, 2002), 61—89。
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(31) Erving Goffman, The Presentation of Self in Everyday Life (Garden City, NY: Doubleday, 1959).
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(32) “然而，可能会有人提出异议：即使根据这一假设，宗教也还是某种谵狂的对象。在集体的欢腾之后，人们相信自己已经从眼前的世界被带入了一个截然不同的世界—— 对于这种状态，除了谵狂，我们还能有什么别的说法吗？”参见Durkheim,Elementary Forms of Religious Life , 171。又见Barth et al., One Discipline, Four Ways , 175, 184。（中译见［法］涂尔干：《宗教生活的基本形式》，渠东、汲喆译，第308—309页。“异议”，原译文为“疑议”。—— 译者注）
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