本文以1990年代以降世界愛滋病日的官方民間宣導活動為場域，審視了台灣的國家愛滋教育論述，企圖分析其所形構的國族身體與時空，並探究其中的情感政治。在後解嚴時期的地緣政治脈絡裡，我標誌了國家愛滋教育的正規「性導向」，顯示愛滋防治教育在將國族身體導向單偶伴侶的理想的同時，也同時導引此正規身體遠離布滿病體的危險「性熱帶區」。我進一步顯示，全球在地化的物件諸如愛滋被單和愛滋水燈，是如何被在國家愛滋教育裡被大幅地傷感濫情化，而當關懷愛滋的紅絲帶形變為象徵接納感染者的人性圈圈時，我則揭示這個愛的氛圍其實是一個當下台灣政體威權性管制下的憂鬱狀態產物。最後，本文提出了一個關於感染者哀悼的記憶政治，來詰問這樣一個將感染者軀體與愛滋歷史性排除於未來的國族想像。

By way of looking at some key moments of the World AIDS Day campaigns conducted by the government and NGOs since the 1990s, this essay maps out the terrain of Taiwan’s national AIDS pedagogy, attempting to examine the production of the national body, time-space, and the politics of emotion therein. Situating the official AIDS policy within the context of the post-martial law geopolitics, I mark out the ‘sexual orientation’ of national AIDS pedagogy as one that orientates the national body towards the monogamous ideal while steering it away from the diseased sexual tropics. Further, I look into the affective directive of such orientation organised under the rhetoric of love by showing how glocalised objects such as the quilt and the waterlily lantern come to be massively sentimentalised. With the Red Ribbon morphed into the circle of humanity that claims, as a gesture of social inclusion, to safeguard people living With AIDS/HIV, I elucidate how this affective climate of compassion is nothing but a product of a melancholic state that fosters intense sexual moralism. Finally, this essay offers a politics of mourning and remembrance as enacted by people living with HIV/AIDS themselves, in order to contest the national imagination that forecloses the historicity of the AIDS body from its futurity.