「傷害中國人民的感情」外交修辭在1978年中國改革開放之後，突然地增加，並且成爲中國外交文化裡，一個相當特殊的慣用詞彙。對於此一具有時空特殊性的文化現象，已有學者進行研究，唯本文試圖聚焦在此一特殊的外交修辭，配合著中國在後冷戰時期裡的國力擴張，解釋其中的文化邏輯，而在現代文明歷程裡的「受傷認同」即爲其中的核心概念。本文首先指出，中國文明表現了一種特別強烈的二元情感模式，即不單單是「我群－他者」的區分，而且還配合著華夷體系，高高在上地認爲作爲「我群」的中華文化高於其它的「蠻族（他者）」。然而在現代早期，不僅中國受到西方及原先認定爲「倭寇」的日本所敗，而華夷體系出現變態，其二元的情感模式還與現代世界裡新生的三角情感模式不同，因爲後者係以西方理性主義爲基礎，其中除了重視個人的價值與人權法治之外，也在理性與利益的計畫之間，消解了激情的元素；其次，「傷害中國人民的感情」作爲外交修辭，固然與後冷戰時期中國的國力擴張有直接的相關，但也有高低階序強烈的二元情感模式，及華夷體系在翻轉之際的集體羞辱感。這種特別濃烈的受傷情緒，即隨著中國國力在後冷戰時期的擴張，與具有民族主義性格的修辭，即「中國人民」結合，加上其與三角情感模式中的理性及利益的語言不同，直接地控訴著「傷害了（中國人民）的情感」。最後，以情感模式作爲分析架構，本文強調了民族主義，特別是中國的民族主義，是持續地在特定「我群（中國）－他者」的關係裡運作，它不僅能夠更清楚且科學地呈現文化的意涵，也呈現其運作的邏輯及其動態。

After the Reform policy of China in 1978, the rhetoric of ＂hurting the feeling of Chinese people＂ increases dramatically, and becomes a specific phraseology in the circle of Chinese diplomacy. This research takes it as the example, not only to demonstrate the cultural logic for the construction of Chinese identity in the post-cold war period, but also to illustrate the place of emotion in the study of international relations. Emotion is not considered as the opposite side of rationality, which is the core concept of theories of international relations, but its base instead. In this regards, the concept of ＂mode of emotion＂ is formulated and based on the ＂We-Other＂ distinction. While the bi-polar mode of emotion derives directly from the We-Other distinction, which exists universally, the triangle mode insists on the presence of a ＂Third＂ above the ＂We-Other.＂ The latter is elaborated within a very special situation, that is, the West, because of its tradition of rationalism, and the liberal democracy at the modern time. Yet, both modes of emotion contribute to the development of ontological security. The phraseology represents China's extreme case as a bi-polar mode of emotion, because it was badly humiliated at the early age of modern time, and rises rapidly at the post-cold war. As a result, the phraseology is repeated not only with the nationalist sentiment, but also and specially in the relation between China and Japan. Therefore, the emotional constructionism is capable of explaining the role of culture in a more scientific way, and illustrates its dynamics as well.