胡塞爾用「觸發」（Affektion）概念解決認知行為從被動到主動的轉變問題。觸發在意識的被動綜合中，推動了關於對象的自我凸顯、聯想的轉向的論證，有助於澄清意識構造過程的發生。胡塞爾通過「觸發」所打開的意識活動開端之處的不確定性，啟發著後繼者對此問題的思考。德勒茲繼承了胡塞爾「觸發」概念中自我的被動性線索，從身體的角度重塑了此概念的解釋範圍，將其從認識論拓展到美學領域。如果說胡塞爾通過接納「觸發」，發現了意識活動中的未明狀態；那麼德勒茲則是通過接納「情動」，肯定了身體持存中的隱藏潛力。從觸發到情動的理論發展，顯示出當代歐陸哲學中主體性的演變線索。

Husserl used the concept of “affection” to address the problem of the transition from passive to active cognitive behavior. Within the passive synthesis of consciousness, affection promotes the self-manifestation of objects and a shift towards association, contributing to the clarification of the process of conscious construction. Husserl's notion of “affection” and the uncertainty it opens up at the beginning of conscious activity inspired subsequent thinkers to contemplate this issue. Deleuze inherited the traces of the self-passivity within Husserl’s concept of “affection” and reshaped its scope from a bodily perspective, extending it beyond epistemology into the realm of aesthetics. If Husserl, through the acceptance of “affection”, discovered the indeterminate states within conscious activity, Deleuze, by embracing “affect”, liberated the hidden potential within bodily existence. Meanwhile the theoretical development from affection to affect demonstrates the evolution of subjectivity in contemporary Continental philosophy.