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(224) David A. Hollinger, Postethnic America: Beyond Multiculturalism (New York: Basic Books, 1995); Todd Gitlin, The Twilight of Common Dreams: Why America is Wracked by Culture Wars (New York: Metropolitan Books, 1995).
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(225) Margot L. Lyon, “Missing Emotion: The Limitations of Cultural Constructionism in the Study of Emotion”, Cultural Anthropology , 10/2 (1995), 244—263.
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(226) Margot L. Lyon, “Missing Emotion: The Limitations of Cultural Constructionism in the Study of Emotion”, Cultural Anthropology , 10/2 (1995), 247.
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(227) Lyon, “Missing Emotion”, 251.
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(228) Lyon, “Missing Emotion”, 256.
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(229) Lyon, “Missing Emotion”, 258—259.
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(230) Anna Wierzbicka, Emotions across Languages and Cultures: Diversity and Universals (Cambridge
:Cambridge University Press, 1999), 26—28, 47—48.
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(231) Wierzbicka, Emotions across Languages and Cultures , 36.
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(232) Wierzbicka, Emotions across Languages and Cultures .
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(233) Wierzbicka, Emotions across Languages and Cultures , 40.
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(234) Wierzbicka, Emotions across Languages and Cultures , 275—276.
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(235) Wierzbicka, Emotions across Languages and Cultures , 306—307.
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(236) Daniel M. Gross, The Secret History of Emotion: From Aristotle’s Rhetoric to Modern Brain Science (Chicago: University of Chicago Press, 2006), 34.
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(237) George Lakoff and Zoltán Kövecses, “The Cognitive Model of Anger Inherent in American English”, in Dorothy Holland and Naomi Quinn (eds.), Cultural Models in Language and Thought (Cambridge: Cambridge University Press, 1987), 195—221, here 197, 200.
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(238) Lakoff and Kövecses, “Cognitive Model of Anger Inherent in American English”, 197, 200.
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(239) Kövecses, Metaphor and Emotion , 61, 85．用语言学的话来说：“我想给出的一般结论是，大多数情感隐喻的源域并不特别从属于情感域，虽然有些是的。”见Lakoff and Kövecses, “Cognitive Model of Anger Inherent in American English”, 49。
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(240) Joseph E. LeDoux, The Emotional Brain: The Mysterious Underpinnings of Emotional Life (New York: Simon and Schuster, 1996), 302．关于罗姆· 哈瑞，见Kövecses, Metaphor and Emotion , 184—185。
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(241) 普遍性和“接近普遍性”，见Joseph E. LeDoux, The Emotional Brain: The Mysterious Underpinnings of Emotional Life (New York: Simon and Schuster, 1996), 139。
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(242) 体温升高是一种普遍的对愤怒的生理反应，这是科维克塞斯提出的，他利用了列文森、埃克曼、海德和弗瑞森对北美人和苏门答腊岛西部的米南加保人（Minangkabau）进行实验的结果，见Joseph E. LeDoux, The Emotional Brain: The Mysterious Underpinnings of Emotional Life (New York: Simon and Schuster, 1996), 159。科维克塞斯参考了Robert W. Levenson, Paul Ekman,Karl Heider, and Wallace V. Friesen, “Emotion and Autonomic Nervous System Activity in the Minangkabau of West Sumatra”, Journal of Personality and Social Psychology , 62/6 (1992), 972—988。
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(243) Kövecses, Metaphor and Emotion , 160．科维克塞斯在文化普遍主义方面比我们更谨慎。他认为愤怒隐喻的普遍传播可能“纯属巧合”，“它可能是从一种文化传播到另一种文化的”，但是他相信普遍性和生理性提供了一个更确定的基础，见Joseph E. LeDoux, The Emotional Brain: The Mysterious Underpinnings of Emotional Life (New York: Simon and Schuster, 1996), 159。科维克塞斯参考了Robert W. Levenson, Paul Ekman,Karl Heider, and Wallace V. Friesen, “Emotion and Autonomic Nervous System Activity in the Minangkabau of West Sumatra”, Journal of Personality and Social Psychology , 62/6 (1992), 162。
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(244) Kövecses, Metaphor and Emotion , 165，原文强调。
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(245) Kövecses, Metaphor and Emotion , 183.
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(246) Pascal Eitler and Monique Scheer, “Emotionengeschichte als Körpergeschichte: Eine heuristische Perspektive auf religiöse Konversionen im 19. und 20. Jahrhundert”, Geschichte und Gesellschaft , 35/2 (2009), 282—313, here 285.
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(247) Eitler and Scheer, “Emotionengeschichte als Körpergeschichte”, 290—291.
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(248) Eitler and Scheer, “Emotionengeschichte als Körpergeschichte”, 291.
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