ologies to theorize the structure of gendered and racialized oppressions” (p. 192). This leads us to the last axis of the volume, namely the interdisciplinary exigency of critical phenomenology. This critical ambition of phenomenology is illustrated by an interdisciplinary dialogue as we can see with the entry on Racist Love. In this essay, David Haekwon Kim engages the experience of Asian Americans, as theorized by Frank Chin and Jeffery Chan, in a dialogue with phenomenology. More precisely, Chin and Chan’s “particular way of talking about stereotypes in white supremacy can offer useful considerations for the phenomenology of race” (p. 297). According to them, racial stereotypes can be divided into acceptable and unacceptable. The former correspond to stereotypes like the figure of Stepin Fetchit, while the latter are unacceptable because white people cannot control them. They theorize the concept of racist love, which expresses the social perception of these “acceptable stereotypes”, foregrounding, for example, the myth of the model minority. Kim argues that the concept of racist love is useful for phenomenology as it assumes that white supremacy as a system does not always operate on a conflictual mode. Therefore, in addition to DuBois’s double consciousness and Fanon’s corporeal malediction, a phenomenology of race could also be informed by the notion of racist love. Fifty Concepts for a Critical Phenomenology is an important volume because it provides both the conceptual and the epistemological apparatus for a critical approach to phenomenology. Moreover, it positions phenomenology as an open-ended discipline that is changing according to its object of investigation. However, it remains focused on some famous names in phenomenology like Husserl, Heidegger and Sartre. Even if some critical phenomenologists, like Beauvoir and Fanon, are mentioned repeatedly, it overlooks certain figures less commonly associated with phenomenology, like Hannah Arendt, whose concepts of plurality and storytelling could be seen to inform, for example, Aude Lorde’s account of Eros and poetry.

中文翻译：

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不公正的经验：一种认可理论

性别压迫和种族压迫的结构理论化的理论”（第192页）。这将我们引向该卷的最后一个轴，即批判现象学的跨学科迫切性。跨学科的对话说明了现象学的这一重要野心，正如我们在《种族主义的爱情》一书中所看到的那样。在本文中，David Haekwon Kim与Frank Chin和Jeffery Chan提出了亚裔美国人的经验，并与现象学进行了对话。更确切地说，Chin and Chan的“谈论白人至上的刻板印象的特殊方式可以为种族现象学提供有用的考虑”（第297页）。根据他们的看法，种族刻板印象可以分为可接受的和不可接受的。前者对应于诸如Stepin Fetchit的刻板印象，而后者是不可接受的，因为白人无法控制他们。他们对种族主义爱的概念进行了理论化，该概念表达了对这些“可接受的刻板印象”的社会认知，例如突显了模范少数群体的神话。金认为种族主义爱的概念对于现象学很有用，因为它假定白人至上作为一个系统并不总是在冲突模式下运作。因此，除了杜波依斯的双重意识和法农的有形凌辱之外，种族现象学也可以从种族主义爱的观念中获得启发。批判现象学的五十个概念是一本重要的书，因为它为现象学的批判方法提供了概念和认识论的工具。此外，它把现象学定位为一个开放式学科，并且根据其研究对象而不断变化。但是，它仍然集中在现象学上的一些著名名称上，例如胡塞尔，海德格尔和萨特。即使反复提及一些重要的现象学家，例如Beauvoir和Fanon，它也忽略了某些与现象学不太相关的人物，例如Hannah Arendt，他们的多元性和讲故事的概念可以看作是对Aude Lorde关于Eros和诗歌。