• The Journal of the Korea Contents Association
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• v.20 no.3
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• pp.635-644
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• 2020

This paper examines the types and functions of politeness in German communication and how politeness strategy can be realized. 'Politeness' is not a grammatical terminology in German, but it can be found in many places in grammar. The criteria for politeness are not only organized according to the rules of the language system, but the boundaries are ambiguous because non-language factors affect communication. Politeness is an important strategic element as well as social value. The polite expression first appears in the grammatical level of invariant with the form of address according to the familiarity between the conversational parties, verb modus, and modal particle. Modal particle with familiarity is considered to be a positive politeness strategy that limits the listener's speech by weakening or avoiding face threatening act. Modal verbs is classified as polite expressions that do not impose a psychological burden by not forcing the listener to make a direct request. The results of this study are therefore expected to suggest a rationale for empirical research on politeness in German communication.

• Cross-Cultural Studies
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• v.19
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• pp.271-293
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• 2010

Japanese Give and Receive Verbs are divided into "YARU", "MORAU" and "KURERU". These are influenced by the subject, speaker's viewpoint and meaning. Three verbs are used in a different way depending on who is the giver and who is the taker. I analyze "YARU" and "KURERU" Verbs used in TOUSEISYOUSEIKATAGI. It focus on politeness, gender, and meaning when combined with 'TE'. As an expression of politeness, 'Yaru' is to give to a person of lower social status or an animal or plant. 'Ageru' is to give to an equal ora person of lower social status nowadays. However, 'Ageru' which is treated as elegance of the language remained expression of respect, 'Yaru' is used when the receiver is a person of lower social status and equal social status in TOUSEISYOUSEIKATAGI. 'Kureru' is used when the receiver is a person of lower social status and equal social status, 'kudasaru' is used when a person of higher social status gives the speaker something in TOUSEISYOUSEIKATAGI. Women speakers use 'oyarinasai' 'oyariyo' 'ageru' 'okureru' and men speakers use 'yaru' 'kureru'. Speech patterns peculiar to men are 'kuretamae' 'kurenka'. If the verbs are joined to "TE", they obtain abstract meaning as well as a movement of things. They express some modality for action of the preceeding verbs. The modality has the following meanings ; good will, goodness, benefits, kindness, hopeness, expectation, disadvantage, injury, ill will and sarcasm. In addition, 'TE YARU' expresses the speaker's strong will, 'TE KURERU' expresses the speaker's request.

• Cross-Cultural Studies
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• v.39
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• pp.433-460
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• 2015

This paper was analyzed the politeness and the expression of ending sentence in family conversations in the virtual language of cartoon characters. Younger speakers have a tendency to unite sentence-final particle to the polite form, older speakers have a tendency to unite it to the plain form in the historical genre. But younger speakers and older speakers unite sentence-final particle to the plain form in other fiction genres. Using terms of respect is determined by circumstances and charactonym. Comparing the translation of conversations with the original, there were the different aspects of translated works. When Japanese instructors are used to study Japanese as the instructional media, they give a supplementary explanation to students. 'WA' 'KASIRA' that a female speaker usually uses are used by a male speaker, 'ZO' 'ZE' that a male speaker usually uses are used by a female speaker in the virtual language of cartoons. In the field of the translation, it is translated 'KANA' 'KASIRA' into 'KA?', 'WA' 'ZO' 'ZE' into 'A(EO)?', 'WAYO' 'ZEYO' into AYO(EOYO)'. When we use sentence-final particle in the virtual language of cartoon, we need to supply supplementary explanations and further examinations.

• Phonetics and Speech Sciences
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• v.13 no.3
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• pp.15-20
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• 2021

In line with recent attention to the multimodal expression of politeness, the present study examined the association between polite speech and acoustic features through the analysis of vowels produced in casual and polite speech contexts in Korean. Fourteen adult native speakers of Seoul Korean produced the utterances in two social conditions to elicit polite (professor) and casual (friend) speech. Vowel duration and the first (F1) and second formants (F2) of seven sentence- and phrase-initial monophthongs were measured. The results showed that polite speech shares acoustic similarities with vowel production in clear speech: speakers showed greater vowel space expansion in polite than casual speech in an effort to enhance perceptual intelligibility. Especially, female speakers hyperarticulated (front) vowels for polite speech, independent of speech rate. The implications for the acoustic encoding of social stance in polite speech are further discussed.

• Cross-Cultural Studies
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• v.29
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• pp.391-411
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• 2012

Request expressions can be defined as expressions that demand or ask the other person to do certain movements. There are direct request expressions that ask the other person to do certain movements directly and indirect request expressions that ask the other person to do certain movements by describing the speaker's condition. The study analyzed gender and hierarchy of speakers and listeners who used 'tekure' and 'tekudasai' in dialog examples of the Meiji Period and the Taisho Period. In those periods, the modern Tokyo dialect was formed and established. "Toseishoseikatagi"in Meiji 10s,"Ukigumo""Natsukodachi""Tajotakon"in Meiji 20s,"Hakai""Botchan"in Meiji 30s,"Huton""Inakakyoshi" in Meiji 40s and "Aruonna"in the Taisho Period were analyzed for the study. 'kure' was used more by male speakers than female speakers. Examples by female speakers were shown on the novels after Meji 30s. In case of male speakers, they often used it to listeners with an equitable relationship at "Toseishoseikatagi"in Meiji 10s but they often used it to younger listeners at "Hakai"in Meiji 30s. 'okure' was used more by female speakers than male speakers. Listeners were varied from older ones to younger ones. In case of female speakers, 'okure' was used more often at "Aruonna"in the Taisho Period than the other novels. In case of male speakers, 'okure' was used only at "Ukigumo""Natsukodachi"and "Hakai". 'Okurenasai' was used outstandingly by female speakers on the form of 'okun_'. In case of 'kudasai', female speakers used it more than male speakers at "Toseishoseikatagi" and "Aruonna"but male speakers used it more than female speakers at "Tajotakon"and "Hakai". Listeners were varied from older ones to younger ones. 'o~kudasai' was not shown until Meiji 20s but shown after Meiji 30s among the analyzed novels. According to gender, it was used a little bit more often by female speakers than male speakers. According to hierarchy, listeners were usually older than speakers. 'o~nasatekudasai' was used more often by male speakers than female speakers. Listeners were also usually older than speakers.

• Cross-Cultural Studies
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• v.46
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• pp.327-353
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• 2017

This study analyzed how an aspect of translation can be shown on the 'Kureru type(くれる類)' verbs in "Kokoro", which was a Japanese modern novel when it was reproduced by translators. It focused on 'the use in accordance with a subject of expression and the other person' and 'the object of movement'. 'The use in accordance with a subject of expression and the other person' could be summarized as follows: The 'Kureru type' verbs were not translated only in accordance with the use of vocabulary in a dictionary. 'Kudasaru' was used in many examples of letter writing when 'the giver' was younger and it was translated to a polite form in Korean. 'Kureru' had a characteristic when 'the giver' was older in Korean translation. The act of parents was translated to an honorific form if parents were 'givers' regardless of whether a listener was an internal character or an external character in parent-child relationships. The degree of politeness was different in English translation when the 'Kureru type' verbs were used for asking a favor request command. 'Please' was used more for 'Kudasaru' than 'Kureru'. An aspect of translation in accordance with 'the object of movement' could be summarized as follows: The 'Kureru type' verbs were used as main verbs. 'Kureru' and 'Kudasaru' were translated to 'Juda' 'Jusida' in Korean translation, but they were translated to various vocabulary words in accordance with the characteristic of 'the object of movement' and were translated to imply a specific act, the process of possession and the result of possession in English translation. The 'Kureru type' verbs were also used as auxiliary verbs. The translated vocabulary words for Korean translation and English translation were different in accordance with whether the movement of things other than the movement of act was included or not. Examples were translated predominantly to expressions of profit such as '-Jada' '-Dalla' '-Jusida' when there was a movement of act as well as specific things in Korean translation. Also, some examples were translated to expressions of profit when there was the movement of act with an abstract matter and there was only the act of the object of movement, but many examples were translated to the act of first verbs. Examples were translated predominantly to the act of first verbs when there was the movement which included specific things and abstract matters or there was only the movement of act in English translation. Expressions of asking a favor request such as 'Kureru' and 'Kudasaru' were translated to '-Dalla' '-Juseyo' in Korean translation, but they were translated to expressions which specify an act while focusing on the structure of sentences or the function of language, such as 'must', 'ask', 'wish', 'would', and 'would like to' 'please' in English translation.

• (The)Study of the Eastern Classic
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• no.57
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• pp.467-505
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• 2014

I am working on a series of Korean linguistic studies targeting Ganchal(old typed letters in Korea) for many years and this study is for the typology of the [Safety Expression] as the part. For this purpose, [Safety Expression] were divided into a formal types and semantic types, targeting the Chinese Ganchal and Hangul Ganchal of modern Korean Language time(16th century-19th century). Formal types can be divided based on whether Normal position or not, whether Omission or not, whether the Sending letter or not, whether the relationship of the high and the low or not. Normal position form and completion were made the first type which reveal well the typicality of the [Safety Expression]. Original position while [Own Safety] omitted as the second type, while Original position while [Opposite Safety] omitted as the third type, Original position while [Safety Expression] omitted as the fourth type. Inversion type were made as the fifth type which is the most severe solecism in [Safety Expression]. The first type is refers to Original position type that [Opposite Safety] precede the [Own Safety] and the completion type that is full of semantic element. This type can be referred to most typical and normative in that it equipped all components of [Safety Expression]. A second type is that [Safety Expression] is composed of only the [Opposite Safety]. This type is inferior to the first type in terms of set pattern, it is never outdone when it comes to the appearance frequency. Because asking [Opposite Safety] faithfully, omitting [Own Safety] dose not greatly deviate politeness and easy to write Ganchal, it is utilized. The third type is the Original position type showing the configuration of the [Opposite Safety]+Own Safety], but [Opposite Safety] is omitted. The fourth type is a Original position type showing configuration of the [Opposite Safety+Own Safety], but [Safety Expression] is omitted. This type is divided into A ; [Safety Expression] is entirely omitted and B ; such as 'saving trouble', the conventional expression, replace [Safety Expression]. The fifth type is inversion type that shown to structure of the [Own Safety+Opposite Safety], unlike the Original position type. This type is the most severe solecism type and real example is very rare. It is because let leading [Own Safety] and ask later [Opposite Safety] for face save is offend against common decency. In addition, it can be divided into the direct type that [Opposite Safety] and [Own Safety] is directly connected and indirect type that separate into the [story]. The semantic types of [Safety Expression] can be classified based on whether Sending letter or not, fast or slow, whether intimate or not, and isolation or not. For Sending letter, [Safety Expression] consists [Opposite Safety(Climate+Inquiry after health+Mental state)+Own safety(status+Inquiry after health+Mental state)]. At [Opposite safety], [Climate] could be subdivided as [Season] information and [Climate(weather)] information. Also, [Mental state] is divided as receiver's [Family Safety Mental state] and [Individual Safety Mental state]. In [Own Safety], [Status] is divided as receiver's traditional situation; [Recent condition] and receiver's ongoing situation; [Present condition]. [Inquiry after health] is also subdivided as receiver's [Family Safety] and [Individual Safety], [Safety] is as [Family Safety] and [Individual Safety]. Likewise, [Inquiry after health] or [Safety] is usually used as pairs, in dimension of [Family] and [Individual]. This phenomenon seems to have occurred from a big family system, which is defined as taking care of one's parents or grand parents. As for the Written Reply, [Safety Expression] consists [Opposite Safety (Reception+Inquiry after health+Mental state)+Own safety(status+Inquiry after health+Mental state)], and only in [Opposite safety], a difference in semantic structure happens with Sending letter. In [Opposite Safety], [Reception] is divided as [Letter] which is Ganchal that is directly received and [Message], which is news that is received indirectly from people. [Safety] is as [Family Safety] and [Individual Safety], [Mental state] also as [Family Safety Mental state] and [Individual Safety Mental state].

• Journal of the Korean Home Economics Association
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• v.25 no.4
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• pp.141-152
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• 1987

The book of Sa So Jeol is about the moral training family precepts written by Yi Deok-mu (이덕무, 1739~1793) in the year of king Young Jo 51th in the Yi dynasty. The writer provides us, according to the views of Confucianists, with the principles that both elders and children of that time should abide by in the daily life, dividing the said books into 924 sections, 8 chapters, and 2 volumes. The parts concerned with children are studied in this essay. The brief conclusions are as follows. 1. Children were required to have the mental attitudes of honesty, patience, tolerance and frugality and were instructed to show such attitudes through their behavior. 2. Children were instructed to have the behavioral attitudes of nine aspects, which are the behavioral characteristics of the sages. They were instructed to emulate the personal characters of the sages through being possessed of these nine aspects, which are to be found in healthy and comfortable mental states. 3. Children were instructed to be careful and composed, in their activities. Since prudence is the basic principle of mental and behavioral attitudes, being required of men and women of all ages in a traditional society, it was emphasized from early childhood 4. The aim of instruction was taken to be becoming human, or becoming a virtuous man, rather than merely passing the classical government examamination, and for this aim the moral rules, which can be considered the order of human relations, were taught intensively. 5. As for instructional methods, the children were required to do careful or rough reading according to their abilities, and were instructed to listen to lectures politely, prudently, ardently and honestly. 6. The instructional contents are for the purpose of making children read the classical canons after increasing their perceptive ability in the various things of the sexagenary cycle, the multipicative method, the kings, lineage, and the reign-titles, and the accumulated knowledge of $\ulcorner$Kyung Mong Yo Kyul$\lrcorner$, $\ulcorner$Seong Hak Jeop Yo$\lrcorner$ and $\ulcorner$Keun Sa Lok$\lrcorner$. Because of the greater emphasis on natural talents rather than on acquired abilities, the children, however, were eudcated only after their despositions were examined. 7. The children were required to have warm-hearted, careful, polite, and prudent attitudes toward their elders, and were instructed to take precauticns against arrogance and impoliteness. Since politeness in particular was considered not only as the ground of decorum but the method of emotional regulation and maintaining composure for confucianists, it can be regarded as the principal ettiquettee demanded in all activities. 8. The main instructional contents are generally moral aspects, concentrating on introspection and virtuous conduct through emotional regulations, rather than on the natural expression of physical and mental states.