The nominal form of verbs such as “tereru” or “akogareru” is “tere” and “akogare”, where it may be noted that the latter part is omitted.6. They also often say ungrammatical sentences such as “kare wa ureshii (literally: He is happy)”. The previous section noted that the distinction between the use of emotional verbs, such as “yorokobu (to rejoice),” and the use of emotional adjectives, such as “ureshii (to be happy)” is important in Japanese.
Sentences (1a), with a first person subject (in a declarative sentence), and (2a), with a second person subject (in an interrogative sentence), are correct. 1a) Watashi wa mainichi ga tanoshii. It should be noted that all the above sentences, modified by different means, do not convey the manifestation of the inner state of subjective emotion, as “tanoshii (be happy)” in “Watashi wa tanoshii (I am happy)” does. In English, on the other hand, expressions like “He is happy” or “He wants water” are just as grammatical as “I am happy” or “I want water.”
Emotion Adjectives that are Exceptions to Restriction Rule It should be noted here several emotion adjectives which CAN take a
Jorden, an American linguist who specialized in the Japanese language, concludes that "culturally, we are much less reluctant than the Japanese to describe the feeling of others in certain statements ('She is happy', 'He is sad', etc. ) " (Jorden 1987: 140). These structural characteristics of emotion expression in Japanese reflect the Japanese speaker's psychic structure and perspective on the world. Therefore, this emotion is quite objective (it can be observed externally), so 'shiawase' can be used to describe the feeling of a third/other person.
The subject of another emotion term 'uchooting' is also not limited to a specific type of subject. This is because the posture of the person feeling 'uchooten' is clear and can be observed outwardly. As seen above, when a person feels 'choked', he/she gets carried away and feels triumphant about everything.11.
However, because some signs or symptoms that indicate these emotions tend to appear in the form of attitudes or outward behavior, they can be easily recognized by other people. Therefore, the third person subject can be used in the subject position for this predicate 'uchooten'. In the same way, predicates like “suki (na-adjective: like)” can also take the third person as subject in the final, decisive form, since this is a relatively continuous attitude towards something that can also be objectively perceived by other people perceived.
Thus, the exception to the restriction rule discussed in this section can be easily observed externally, since they are either relatively long-lasting feelings or the feeling can be easily guessed objectively from behavior or attitudes. Subjective feeling adjectives and attributive feeling adjectivesIt is necessary next to explain the difference between sentences like.
Subjective Emotion Adjectives & Attributive Emotion Adjectives It is necessary next to explain the difference between sentences like
Sentence (3) implies that the subject attributes of the subject "ano sensi (that teacher)" cause "people in general" to feel feelings similar to fear. Thus, the same adjective "kowai" has in (2) a subjective use and in (3) an attributive (descriptive) use. Therefore, the same emotion adjective in subjective use can also be used as an attributive adjective in constructions where the focus is placed on the complement 'the object/stimulus of the emotion'.
He would say "samishii (lonely)".13(..) It is not necessary in Japanese to specify the subject by explicitly stating analysis, one's feelings can be projected there in its immediate form. Analytically, the mood is the result of the cooperation between the subject and the object. But what actually comes to his mind is the sense of loneliness working within the domain of immediate experience.
Kishimoto then states that "one of the characteristics of the Japanese language is that it can project human experience in its direct and unanalyzed form". However, as we see in the next section, we must keep in mind that there are some emotional words that are only used subjectively, while some emotional adjectives are only used attributively. Some emotional adjectives have special forms for their attributive (descriptive) use, which differ formally from the forms when used subjectively.
The emotion adjectives convey the speaker's subjective feeling towards someone/something in the construction where. The emotional adjectives in the attributive use define the attributes of the focused object with emotional connotation.
Lexical Features of Japanese Emotion Adjectives: Their Meaning and Usage
Adjectives Used Only Subjectively
Adjectives Used Only Attributely
Consequently, these adjectives cannot be transformed nor do they have a specific form for the purpose of attributive description. in all he was what is called a KENAGE-after child.). My eldest daughter Masako seems very cheerful and energetic, so everyone thinks that she doesn't care about what others say or do. But she is actually very sensitive and hurts easily, she is also considerate of other people's feelings and very responsible.
Because of this I feel KENAGE towards her as she tries not to disturb others..). The subject feels KENAGE towards the object in a difficult situation and has some feelings of admiration towards the object that does not give up in that situation. Hida and Asada say that the word KENAGE has similar connotations to the word IJIRASHII.
Hida and Asada (p. 56), however, point out that KENAGE differs from IJIRASHII in that it specifically refers to a positive evaluation of mental powers, such as patience or diligence inherent in the pursuit of the object, whereas IJIRASHII emphasizes 'charming'. This may be because KENAGE is only used attributively to describe the person's property, rather than being used subjectively. When one uses KENAGE, one emphasizes one's admiration for the object's strength rather than the subject's sympathetic feeling toward the object.
Another example that is only used attributively is 'ki-no-doku (lit. have pity; na-adjective)', as this word is never used to describe someone's subjective feeling.
Different Attitudes and Ways of Expressing Feeling towards Certain Concepts: A Contrast between Japanese
What is most notable about TSURAI is that while this word is apparently considered an emotion word in the Japanese language, the English translation of TSURAI does not usually rely on an emotion word. Although one might say that he/she "feels TSURAI" or "has a TSURAI feeling" in Japanese, one would not say "feel TSURAI" in English. For example, in the example below, the word emotion. torturer' is given for the translation of TSURAI:.
But now that you know, there's absolutely no need for you to play the meddlesome role of informing anyone about this in the hopes of "gaining recognition"... of the love your brother had while he was alive, or something like that. And the emotion English word "sorry" is translated into Japanese as TSURAI in the following example: However, as you can see in the numerous examples below, non-emotional words such as "hard" are commonly used for the English word which corresponds to the Japanese emotion word TSURAI.
In all examples below, this sentence is given for the Japanese translation of the original English texts. bitter" are translated into TSURAI. Why is the Japanese emotion word TSURAI translated into an emotionless word in English and why is an English emotionless word such as "difficult" or "bad" translated into the emotion word TSURAI in Japanese. Does this mean that English speakers feel a greater reluctance to express emotional distress with an emotional word than Japanese do?
Or English-speaking people are not aware of the emotional connections in the concept. As we can see in the following example (10), when the speaker says TSURAI, he is not referring to physical "distress" but rather to the emotional feeling of "distress".
Conclusion
The second syntactic frame is the "attributive use" of emotion adjectives: "Adjective Y wa ((People generally feel) Y is an adjective)". It is worth noting that while adjectives like KENAGE are likely to be found only in the attributive use and not in the subjective use, some adjectives like KUYASHII or TEREKUSAI occur only in the subjective use, as these adjectives can be used to refer to the individual subject. feelings, and not be used to refer to the attributive mood of the emotion-stimulating object (cf. Hasada 2000). An adjective like TSURAI has both subjective and attributive uses, but occurs mostly in the subjective use.
2 For example, in the case of "itoshi-kat-ta" of the adjective I, "itoshi" is an adjective root, "itoshi-kat" is a stem, and "-ta" is a past tense suffix. The difference between 'noun' and 'adjective' is that the noun, but not the adjective, can take a particle after it. The following emotional adjective clauses with "ii (I feel pleasant)" and "iya da (I feel unpleasant)" serve as further examples of a form that cannot take the third person "experiential" form.
This is because, as Nishio suggests, the emotion conveyed by “suki da” or “kirai da” is one's ongoing emotional attitude toward something. Because of this objective quality, adjective predicates such as “suki da/kirai da” can be used to describe the feelings of a third person in a definitive statement. When examples are drawn from the literature, only the author's name and year of publication are given under each example; full details are given in the 'Work Cited' at the end.
Therefore, in the following first example (1), the subject feels 'uchhooting' as if he were not on the ground and were floating in the air. We know the Japanese expression 'ten ni mo noboru kimochi/omoi (literally: the feeling of going to the top of heaven)'. 12 As Uehara also mentions, since no third-person subject can arrive at the subject position of emotion predicates like “kowai” or “kanashii,” it can rightly be assumed that the subject of such predicates, whether overt or null, the speaker is.
Some Japanese Cultural Traits and Religion.” In the Japanese Mind: Foundations of Japanese Philosophy and Culture.
