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(278) Connolly, World of Becoming , 54—55.
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(279) Connolly, World of Becoming , 90.
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(280) Connolly, World of Becoming , 145，原文强调。
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(281) Connolly, World of Becoming ., 91.
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(282) 其他的学科分支也回避了理性选择方法，因为它们缺乏情感—身体维度，见Gerd Gigerenzer Colin F. Camerer and Ernst Fehr, “When Does ‘Economic Man’ Dominate Social Behavior?”, Science , 311/5757 (2006), 47—52; G. Gigerenzer and R. Selten (eds.), Bounded Rationality: The Adaptive Toolbox (Cambridge, MA: MIT Press, 2001); Gerd Gigerenzer, Gut Feelings: The Intelligence of the Unconscious (New York: Viking, 2007)。从类似的角度探讨经济组织的社会学，见Helena Flam, Soziologie der Emotionen: Eine Einführung (Konstanz: UTB, 2002), 178, 187—188。
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(283) 在本杰明· 利贝特（Benjamin Libet）的实验中，实验对象被要求做一个小的身体动作，例如弯曲手指，并记录他们决定做这个身体动作的时间。同时用脑电图测量大脑活动。结果表明，负责运动的皮层区域（运动皮层）在做出有意识的决定和执行运动之前会“自我准备”；因此存在一个前意识的脑—体回路。这个实验被用来质疑自由意志理论和其他理论。对利贝特实验的批评见Daniel C. Dennett, Freedom Evolves (New York: Viking, 2003); Christine Zunke, Kritik der Hirnforschung: Neurophysiologie und Willensfreiheit (Berlin: Akademie Verlag, 2007), 110—128。
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(284) 见Leys, “The Turn to Affect”。
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(285) William E. Connolly, “Critical Response I: The Complexity of Intention”, Critical Inquiry , 37/4 (2011), 791—798; Ruth Leys, “Critical Response II: Affect and Intention: A Reply to William E. Connolly”, Critical Inquiry , 37/4 (2011), 799—805.
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(286) William E. Connolly, “Materialities of Experience”, in Diana H. Coole and Samantha Frost (eds.), New Materialisms: Ontology, Agency, and Politics (Durham, NC: Duke University Press, 2010), 198 n. 6.
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(287) 人们也不能像约翰· 普罗特维那样，从严格的哲学角度为躯体标记假说辩护；“肖恩· 加拉格尔（Shaun Gallagher）会说，达马西奥假设的细节‘要么以一种现象学上站不住脚的方式将身体夸大到思想的层面，要么将其简化为神经元过程’。但是如果我们考虑到科隆贝蒂（Colombetti）和汤普森（Thompson）的提醒，模拟身体回路需要持续不断的体细胞更新，因此并不仅仅是神经中枢的表现，我们可以保留‘躯体标记’假说”，见Protevi, Political Affect , 198 n. 35。
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(288) Slavoj Žižek, “Have Michael Hardt and Antonio Negri Rewritten the Communist Manifesto for the Twenty-First Century?”, Rethinking Marxism , 13/3—4 (2001), 190—198.
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(289) Michael Hardt and Antonio Negri, Multitude: War And Democracy in the Age of Empire (New York: Penguin Books, 2005), 109，原文强调。也见Michael Hardt, “Affective Labor”,Boundary 2 , 26/2 (1999), 89—100; Michael Hardt, “Foreword: What Affects Are Good For”,in Patricia Ticineto Clough and Jean Halley (eds.), The Affective Turn: Theorizing the Social (Durham, NC: Duke University Press, 2007), ix—xiii。也见Michael Hardt and Antonio Negri, Empire (Cambridge, MA: Harvard University Press, 2000)。
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(290) Hardt and Negri, Multitude , 108.
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(291) 斯宾诺莎、德勒兹、马苏米，见Hardt, “Foreword”, xiii n. 2;达马西奥，见Hardt and Negri, Multitude , 374 n. 9。
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(292) Hardt, “Foreword”, x.
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(293) Hardt, “Foreword”, xii.
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(294) Hardt, “Affective Labor”, 100.
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(295) Adrian Johnston, “The Misfeeling of What Happens: Slavoj Žižek, Antonio Damasio and a Materialist Account of Affects”, Subjectivity , 3/1 (2010), 76—100; Slavoj Žižek, “Some Concluding Notes on Violence, Ideology and Communist Culture”, Subjectivity , 3/1 (2010), 101—116.
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(296) Walter Benn Michaels, The Shape of the Signifier: 1967 to the End of History (Princeton
:Princeton University Press, 2004), 9—10.
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(297) Michaels, The Shape of the Signifier , 180—181，原文强调。
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(298) Jacob Weisberg, The Bush Tragedy (New York: Random House, 2008). “Compassionate conservatism” is outlined, for example, in Marvin Olasky, Compassionate Conservatism: What it is,What it Does, and How it Can Transform America (New York: Free Press, 2000); Arthur C. Brooks,Who Really Cares: The Surprising Truth About Compassionate Conservatism (New York: Basic Books, 2006).
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(299) 这似乎是合适的，见Patricia T. Clough, “The Affective Turn: Political Economy, Biomedia and Bodies”, Theory, Culture & Society , 25/1 (2008), 1—22, esp. 15—17。
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(300) 自然科学的认识论（特别是证伪问题）本身就是一个研究领域。在此我们只提一点，科学哲学家伊姆雷· 拉卡托斯（Imre Lakatos）对卡尔· 波普尔（Karl Popper）的证伪主义的修正如下（在托马斯· 库恩［Thomas Kuhn］那里为他辩护）：一般来说，只有特定的陈述和预测被证伪，全盘否定整个研究方案非常罕见。见Imre Lakatos,The Methodology of Scientific Research Programmes (Cambridge: Cambridge University Press, 1978), 8—101; Imre Lakatos, Proofs and Refutations: the Logic of Mathematical Discovery (Cambridge: Cambridge University Press, 1976)。关于这场争论，见Gunnar Andersson,Kritik und Wissenschaftsgeschichte: Kuhns, Lakatos’ und Feyerabends Kritik des Kritischen Rationalismus (Tübingen: Mohr, 1988)。一篇总结社会科学和神经科学在认识论上的异同的有用的文章，见John Cromby, “Integrating Social Science with Neuroscience: Potentials and Problems”,BioSocieties , 2/2 (2007), 149—169。
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(301) 钟形曲线是人类群体中智商分布符合钟形的正态曲线，是赫恩斯坦（Herrnstein）和默里（Murray）的著作的书名，书中声称美国黑人的平均智力水平低于美国白人。Richard J. Herrnstein and Charles Murray, The Bell Curve: Intelligence and Class Structure in American Life (New York: Free Press, 1994)。
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(302) Jan Plamper, “The History of Emotions: An Interview with William Reddy, Barbara H. Rosenwein, and Peter Sterns by Jan Plamper”, History and Theory , 49/2 (2010), 237—265,here 248.
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