The contemporary lexicon of black politics contains a litany of emotive reactions to the entrenched racism of American society. After the murder of nine African Americans in a church in Charleston, South Carolina, Claudia Rankine (2015) argued that “the condition of black life is one of mourning.” Christopher Lebron (2013) maintains that, as a society, our collective response to pervasive racial inequality ought to be shame. White fragility, a term coined by Robin DiAngelo (2011), describes the inability of white people to tolerate uncomfortable conversations about race, which often leads to defensiveness and anger toward people of color. The nonviolent philosophy of Dr. Martin Luther King Jr. (1986) is often invoked as the racial benchmark for love and forgiveness. White guilt, racial threat, racial resentment, white empathy, and even racial terror are all politicized emotions, which include those held individually or collectively and the behaviors born from them, expressed in the political realm. In one way, it is unsurprising that scholars are beginning to pay more attention to the politics of emotion. In the humanities, cultural studies, and the social sciences, the “affective turn” contends that the centrality of reason and rationality

中文翻译：

---

黑怒无罪

当代黑人政治词汇包含对美国社会根深蒂固的种族主义的一连串情感反应。在南卡罗来纳州查尔斯顿的一座教堂中谋杀了 9 名非裔美国人后，克劳迪娅·兰金 (Claudia Rankine)（2015 年）认为“黑人生活的状况是一种哀悼。” Christopher Lebron (2013) 认为，作为一个社会，我们对普遍存在的种族不平等的集体反应应该是可耻的。白人脆弱性是罗宾·迪安吉洛 (Robin DiAngelo) (2011) 创造的一个术语，描述了白人无法容忍有关种族的不舒服对话，这通常会导致对有色人种的防御和愤怒。马丁·路德·金博士 (1986) 的非暴力哲学经常被用作爱和宽恕的种族基准。白人内疚、种族威胁、种族仇恨、白人同情，甚至种族恐怖都是政治化的情绪，包括个人或集体持有的情绪以及由此产生的行为，在政治领域表现出来。一方面，学者们开始更多地关注情感政治，这并不奇怪。在人文科学、文化研究和社会科学中，“情感转向”认为理性和理性的中心地位