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[1]休厄尔在出版《历史的逻辑》一书时，对“社会”（society或the social）的指代还常用“社会生活”（Sewell，2005c），但到了2005年之后更常使用“社会形构”（social formation）一词（Sewell，2014）。这一词汇也影响了该时期休厄尔思想的马克思主义历史理论家莫伊舍·普殊同（Moishe Postone，1993）的用词。
[2]例如波兰尼（Karl Polanyi，1957）对经济与社会关系的研究。汤志杰（2009a；2009b）对此有精彩的评述。
[3]休厄尔（Sewell，2005d： 183）用“历史作为历时脉络”（history as temporal context）和“历史作为转型”（history as transformation）形容历史的共时性（synchronicity）与历时性（diachronicity）。中文在翻译“temporal”和“diachronicity”时极易混淆，因此我改称为“历史作为共时脉络”和“历史作为历时转型”。
[4]这里边界的理解，更接近哲学家阿甘本（Giorgio Agamben，1998），而非有类似表述的安德鲁·安博特（Andrew Abbott，1995）。
[5]这种以集体欢腾为自变量，也是为了反对理性选择学派。情感和理性选择学派间争论见Ermakoあ（2015，2017），Collins（2017）。
[6]尽管米德也用“有距经验”形容现在对过去的关系，但是主要用于现在与将来的关系。
[7]这样的改造使得法国大革命的理解，接近尔马科夫（Ermakoff，2015）的解释。