Politeness & Manners in the Japanese Language///日本語の慇懃(いんぎん)とエチケットとポライトネス、そして風俗(ふうぞぐ)と礼儀(れいぎ)と作法(さほう)。

Recently I have been reviewing and practicing my respectful Japanese. There are many forms of conjugation in Japanese and although I have a decent understanding I need to practice. Therefore this post is a quick review in these different forms of grammar (I am sorry that their is no English translations…).

最近、私の警護と尊敬語の日本語を練習と復習しています。日本語で多い活用仕方たちがあるので私は分かればですけど、もっと練習が必要です。それだからこのポストは活用と文法たちを早くリビューです。(英語の翻訳無しからごめなさい)

。。。

手稲語

こちらには在庫がちおざいません。/// もしもし、ABCの山田でございます。

尊敬語

私は誰かに何かを言われる。/// 結婚記念日を忘れて妻にめっちゃ怒れたんだよ。

来週は出張に行かれますか?/// 何かを飲まれますか?/// 何時ぐらいに戻って来られますか?

部長、お客様に電話されますか?

『お・ご+動詞+になる』

待つ >>> お待ちになる。

読む >>> お読みになる。

利用(りょう)する >>> ご利用になる。

中澤(ナカザワ)さにお会になりましたか?/// 今日の記事をお読みになりました?

お分かりなったと思いますがもう一度説明します。/// コンピューターをご利用なりますでしょうか?

見る >>> ご覧(らん)になる

いる >>> いらしゃる

言う >>> 仰る おっしゃる

する >>> なさる

この。。。をご覧になりましたか?/// 今、どこにいらっしゃいますか。

金澤さんは明日が報告書の提出日(ていしゅつび)だと仰っていました。

謙譲語 (けんじょご)「もらう>>>いただく

Kenjôgo is used for actions performed by the speaker to abase themselves in front of the listener. Consequently it can only be applied to actions that the speaker will take. This is subtly different from sonkeigo. Sonkeigo elevates the listener; kenjôgo lowers the speaker. The result is the same—respect conferred from the speaker to the listener—but the usage and grammar are different.

電話させていただきます。/// 説明させていただけると大変ありがたいのですが。

明日はご連絡します。/// お待しています。/// 後(のちほど)ファイルをお送させていただきます。

見みる >>> 拝見はいけんする

言いう >>> 申もうす

もらう >>> 頂いただく

する >>> 致いたす

いる >>> おる

来くる >>> 参まいる

私はロバートと申します。/// コーヒーを頂いてもいいでしょうか /// 

ご連絡をお待まちしております。/// 本店(ほんてん)の営業(えいぎょう)を9月くがつ1日ついたちより再開(さいかい)いたします。///

終わりました!!!このサイトからhttps://www.japanistry.com/honorifics/

It is okay to be confused (It may even be better than knowing).まごまごとしどろもどろな事がいいです。(知識を比べて多分もっと良いか)

Brilliant words flowing … From those never knowing, how many lives they touch….

(2001) Connie Marcum Wong

全然知るの人から多い人生達を接触(せっしょく)がして素敵な単語は流麗(りゅうれい)です。

(二千一年)コニ.マルクム.ヲング

I would like to thank Tsunoda Japanese School and its students for helping me release and promote my ebook. The video we made to advertise the book demonstrates the uniqueness of the poetry me and my teacher strove to share with the world; and again I am extremely grateful to all the Taiwanese Japanese language students that came forward to help me with the release of this book.  Living and working in Asia for some years now I have come to be accustomed to situations where I do not know what is going on… This is not a problem  if an individual harbors honest intentions to learn then every moment remains a gift in itself. The dominant East Asian languages contain fantastic poetic structures but I have to admit other than Matsu O’ Basho and Dogen my understanding of the poetic of works is very little. However, I have in my studies delved deeper into the many interesting and smaller component parts of the language. Take for example the Japanese word  Zappai  meaning playful literature is a descriptive term that could apply to all the writing I attempt. The second example is the famous example of a kind of unique literature to Japan. The work Again in the Hōjōki’  by Kamo no Chōmei is an example of Zuihitsu (Texts that respond to the authors’ surroundings). I’ve yet to read this bit of Japanese literature I look forward to doing so because a work such as this contains an example of how deeply contradictory language is. For me when confronted with the Hōjōki (a ten foot square hut) I’m reminded of a certain confusion regarding language: it appears to us as being limitless infinite in potential but for humans the beings who are known for their dependency on language it is certainly finite and limited. 

Everyone and everything is in a ten foot square hut … 

Nobody and nothing is in a ten foot square hut …’ 

私のエ本を出す事が手伝うのでつのだ日本語学と学生達を有難いです。ビデオは私と森田先生の詩を世界でシェアしたいですので、台湾人の日本語学生ために私は本当にまた「ありがとうございます」と言うなければなりません。アジアでみつの年に住んだに私は知らないの経験を慣(な)れました。もし、すべての経験から個人は真面目な意思と習う事が出来るので問題じゃないです。東亜諸国の言葉は素敵で私的な形があるけど、松尾 芭蕉(まつお ばしょう)と永平道元無し私の知識を狭いです。しかし、私の学ぶ事で言葉の面白くて小さい部分に探りました。例えば日本語の単語で、私の書くので、雑俳(さっぱい)の意味はプレーフルな文学が記述的な用語です。二回目の例えは有名な文学が日本でユニークな物です。「’方丈記’」鴨 長明さんの本は随筆です。私はこの本を読めましたけどこの本が言葉の深い矛盾(むじゅん)を有ります。私の意見は方丈記で言葉のある種の当枠を連想(れんそう)します。言葉は無限と秒秒(びょうびょう)をみたいですけど、人間のために言葉が有限と限り(かぎ)ある。

「誰もがすべてが10フィート四方の小屋にあります…

10フィート四方の小屋には誰も何もありません…」

Language is certainly a contender for one of the strangest things known to humankind. The possibility of a language-less world is impossible; for nature has had its communication long before homosapiens started making complex patterns in sound. The genesis of language can be considered to arise or start from a need to make sense of pictures, of images, and the meaning they enable. Writing on this blog I have already posted about the inspiration of Derrida and Wittgenstein on how language constructs many competing perspectives. The most interesting of these is inherited from an important moment in the history of thinking. The moment which I speak of is the realisation and perhaps the rediscovery of a long held understanding: that if we seek to contemplate existence, what it means to be, we inevitably arrive at the notion that our mental or subjective experience of our own existence distorts and indeed governs the way we are. This is also a Buddhist notion that behind the appearance of things there resides a deeper truth to being. This can be rephrased as suggesting that having a perspective is not at all helpful in understanding the truer Truth. The European articulation of this is to be located in a line from Germany to France a life long conversation between the ideas of Martin Heidegger and Jacques Derrida. This version of our linguistic interest runs as follows: Humans in as far as they exist can only talk of this being. The being of beings, not of Being itself. Now, the scientists amongst you hawk and state this as rubbish and you are entitled to such an opinion; but do not stop reading just yet.

言葉は確かに人間の知識でどれか変な物です。世界が言葉無しは無理:ホモセピエンスの言う事が始まる時前に自然はコミュニケーション(疎通、そつう)がありました。絵とイメージの意味がわかるなければ必要ですからこれは言葉の原因(げんいん)です。このブログで言葉どうやってぶつけ合うの遠近法(えんきんほう)を作るのでデリださんとウィトゲンシュタインさんの文書は感奮しました。一番面白い遠近法はエウロパの考えるの歴史で大切な時から血を引きました。この瞬時(しゅんじ)は昔の理解仕方をまた見つけたに、もし存在の意味を知れば私達の精神的(せいしんてき)な経験と考え方も私達のいる方は治(おさ)めります。これも仏教のイデアですので見た目後ろに存在の真実が

ドエルです。言い換(か)えるのでもっと正しい真実は理解でければ遠近法が便利じゃないです。エウロパ的な判読(はんどく)はドイツからフランスまでの線でデリダさんとマルティン・ハイデッガーさんのイデア達間に見つける事が出来ます。この語学的な関心(かんしん)は述(の)べるので、「人間はこの存在が言えるだけ、有情無情の存在を言えるですけど実在が全然言いません。」と話します。今、皆で科学者(かがくしゃ)はだめと言うので、その意見もいいですけどこの文書を読んでください。

Science and its method always seeks to arrive at objectivity: a position of knowledge considered to be real. It frequently does produce useful information within a given context so the benefits of having this thing called science and the use of language it enables (highly rational, explainable, and believable) are there to experience yet it is also extremely relativistic. What am I trying to say here? Well let me simplify: a perspective that I am keen on nurturing is the one that questions the outcomes or result of language usage or behaviour that produces more knowledge. What happens if it is possible to know everything? What happens to that which is authentically new and relative if we believe it is already known or even knowable. Our perspective becomes impoverished we loose the initial premise knowledge itself is generated from the original position or proposition of not knowing. The fact that objective knowledge so often looses its way and becomes yet another commodity on a market I find unhelpful to living organisms. This process generates bad belief in a possessive type of knowing. In my ebook I’ve made a small attempt to point towards something else: An Uu (Understated-understanding) such an alliterated concept I would encourage to be defined as the potential to resist the pitfalls of objective knowledge and the havoc it wreaks on limiting the life experiences of so many members of the species…

科学と方法はいつも客観(きゃっかん)をくれたい「実な知識」です。科学はコンテクストでよくに便利な報知(ほうち)を作るから、それが可能にする言語の使用(非常に合理的で、説明可能で、信じられる)は体験することができますが、それはまた非常に相対論的です。ここで何を言おうとしていますか? 簡単に説明します。私が育成に熱心に取り組んでいる視点は、言語の使用や行動の結果や結果に疑問を投げかけ、より多くの知識を生み出します。すべてを知ることができるとどうなりますか? それがすでに知られているか、または知っているとさえ信じるならば、本当の新しい相対的なものに何が起こるか。 私たちの視点は貧弱になり、最初の前提知識自体が失われます。知識自体は、元の位置または知らないという命題から生成されます。客観的な知識がしばしばその道を失い、市場でさらにもう1つの商品になるという事実は、私は生物にとって役に立たないと感じています。 このプロセスは、所有のタイプの知識に対する悪い信念を生み出します。 私の電子ブックでは、他のことを指すように小さな試みをしました。Uu(Understated-Understanding)のようなうわべだけの概念は、客観的な知識の落とし穴とそれが制限にもたらす大混乱に抵抗する可能性として定義されることをお勧めします 種の非常に多くのメンバーの人生経験…

This Uu concept I hope can encourage lesser explored perspectives such as how cultures of writing can erase knowledge in a useful way. Or, how things such as the internet or the archival habit of humans (a desire for history and useful fiction and myth) point towards the possibility of collective appreciation of what already is… rather than the propensity to overvalue knowledge and attributing our own meaning over already deeply meaningful things. The fact that you had a past, you are in a present, and will be in a future makes me aware that creative use of language and the act of poetic expression can assist us in finding new moments for appreciation. 

このUuのコンセプトは、執筆の文化がどのようにして有用な方法で知識を消去できるかなど、あまり探求されていない視点を奨励できることを願っています。 または、インターネットや人間のアーカイブの習慣(歴史と有用なフィクションと神話への欲求)などが、すでにあるものを集合的に評価する可能性をどのように指し示しているのか…知識を過大評価して自分の意味を すでに意味のあること。 あなたが過去を持っていて、あなたが現在にいて、将来にいるという事実は、言語の創造的な使用と詩的な表現の行為が感謝の新しい瞬間を見つけるのを助けることができることを私に認識させます。

All I wish is for people who encounter this collection to leave after rethinking the value of having a confusion or being confused. Certainty can occasionally be overrated in some circumstances. 

私が望むのは、このコレクションに遭遇した人々が、混乱や混乱の価値を再考した後に去ることです。 状況によっては、確実性が過大評価されることがあります。

Please buy my ebook here <…>, or there <…>, or over there <..>.

このイービーを買えるのでここに<…>、そこに<…>, あそこに<..>.

Thank you,  Paul Harrison, Taoyuan, Taiwan 

どうもありがとうございます!ポール.ハリソン、桃園,台灣。

The Joy of Teaching: in praise of praxis

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× Does practice make perfection? Or, perfection makes practice?

 

As you may already appreciate practicing something over and over again is the very basis for learning. The same can be said of teaching, a profession that I entered quite some time ago. Both teaching and learning require repetition it is a necessity for the inner workings and movements of the two processes. Being an ESL teacher has not always been a job that I have been comfortable with yet recently rediscovering the joy of teaching has changed this for me. So, this small post puts down these thoughts and enables a space for reflection. Working in Japan was perhaps lessened by my own arrogance and blind belief in my own perspective; unfiltered from personal aspiration and being hasty all too hasty I left Tokyo to study for another degree. I have very little to regret about these decisions only that I should have been more organised regarding these changes. Yet, working at Shane English Conversation school really transformed me into a teacher and that is what I am today.

 

The word praxis contains a special meaning. It can be used to suggest some form of practice that has become so important and frequent that it is unavoidable when doing something. Karl Marx saw it as the active agency of the human subject able to create itself and alter the environment it exists in. As a practice teaching young learners can be somewhat testing you need patience and always remember that your students are very inexperienced. Talking to a good friend of mine who shares some experiences working with youngsters reminded me of their lack of filter. Very young children have yet to develop strong associations to their environment and so they are easy to inspire. Whatever you do just keep it fun. Children also embody the very primordial, instinctual, and strange capacity of humans to fluctuate between bad and good behaviour. Being a teacher does not mean you are exempt from such fluctuations and I’ve often thought that my teaching is too dependent on a mechanical, automated, repetitive, and drill based manner.

 

For a lot of the children I teach regularly the need for drilling only becomes apparent after they have acquired a basic well of words they understand. Then you can start to encourage the use of phrases through drills. The task of turning a drill into an act of play is one of my current daily dilemma’s because young and old people prefer the freedom of playing/gaming to the mundane practice of standardized knowledge production. It is in an incomplete understanding that the joy of teaching (finding or showing the right information for others?) can be found. A good book for thinking about the ordering of information is Cesar Hidalgo’s book which I enjoyed. Anyway, In the ordering of the perspective of others you can find a lot of happiness and appreciation. Seen as though I am in China I want to re-post a very warm mandarin phrase from Confucius; of particular comfort to teachers (If your interested in Confucius give this a read >>>).

三人行,必有我師焉

To answer the starting couplet of questions, ‘practice makes practice’, or ‘practice is the perfecting of practice’ are sufficient answers because they encourage more to be done and more doing leads to a kind of continuity all humans experience.

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× Memories of Ex-Students and recent Time Well Spent

 

The first group of Children I taught are called Rimi, Yuzuki, Saki, and Reo in Shinjuku. The first lesson everyone was so quite including myself. Over time, through Reo’s naughty-ness and Rimi’s attempt to blind me, Saki and Yuzuki’s awesome ability to speak English we tore through the rigidity of the curriculum. On Wednesday in Meguro with Yoshihiko, Yumiko, Maki, Hiroko, Hiroaki, and Kenji you really refreshed me after a whole week of regulated and grading my use of English. You allowed me to speak naturally and it always felt great to speak closer to my natural way of speaking. Yuriko, you were only two years old when I persuaded you and your mum to take my class we were soon joined by Jyunya a ferocious individualist and our lessons remained fun. Kenta, Hirosashi, Riku, Minami, and Sana all of you youngsters were and remain awesome. Kazuko and Tadachika I miss our private lessons and weekly dialogues. Ema and kantaro I hope you have both found your way with English I fully appreciate how difficult learning a foreign language can be.

 

Here in Beijing I have met many more cool little people and have had the pleasure of being called both Sensei and lăo shī. There are too many names to list here in China so I will just talk a little bit about what I have been doing. I have been helping these youngsters acquire the basic structures of English: letters, sounds, words, sentences, songs, and pictures. What is striking is the speed at which some children can progress and this in turn makes me ponder the way in which our bodies are programmed to absorb information but also this information is then activated by social interaction. Interacting as a group takes the same information and creates the same relation but in a different form within a persons mind. If you doubt this then conduct a simple experiment ask children or people to write the same letter, line, or shape. You will notice it is simultaneously the thing itself but also carries a marked difference. Teaching hones in on these things that you may overlook once you have learned them. I know appreciate the energy, disenchantment, and enthusiasm of children. Although, I can not possibly revert back to childhood and why would I want to? I am grateful to be working with young people.

 

× Changes in the Nature of Learning, Educating, and Teaching

 

When everyone has access to the same information instantaneously then what happens to the established notions of knowledge? How is it possible that we maintain faith in figures whom traditionally create knowledge? People like teachers, writers, artists, designers, researchers, explorers, and scientists all have to determine and define their identity through a perspective anchored to that of knowledge. The teacher possesses knowledge to be able to teach. The author expresses knowledge of the world in an act of writing. Artists wield creative knowledge of all kinds and designers need knowledge of designing so as to create new things. Researchers explorers and scientists are all glued to the phenomena of knowledge and the learned behaviour of knowing. The reason I state this is because since the advent of dial up internet and the birth of Wikipedia knowledge started to be distributed more freely and so its role in cultures and societies became more visible. Rather than seeing the common narrative that knowledge is an enabling thing. I saw the opposite a divisive thing. Something that moves humans more than we move it.

 

Evidence for this suggestion resides primarily in the absurd use of numbers and numerical accuracy in the creation of standards. Having a standard is a symbol of a human need to understand the quality of a thing, yet observe how often standards are imposed on people. In my view we seem to have already succumbed too much to this mode of acceptance: to have access to that which is true one must necessarily have knowledge. Yet there is something that ancient subjects possessed that was healthier than this necessary possessive mode of knowing. This something goes by the name of understanding and it is something that could reverse the problem of inequality simply because it is a) natural, b) continuous, and c) not something humans can subject to privatization. The difference could be ordered in the following way: knowledge (1≠0) and understanding (1≡1…). Seemingly simplistic this difference should not be hastily understood. But this simple logical difference between ≠ and ≡ allows me to make my point.

If we translate the symbols back into natural language we get ‘not equal to’ and ‘equal to’ and so the simple difference is extremely clear. Knowledge denies equality rather than affirm it and herein we see a fashionable Anglo-Saxon monstrosity that asserts the unequal as that which has to be accepted as natural. Yet, do not read me as saying difference itself is bad. What I am saying is that the disruptive qualities knowledge has regarding the creation of human behaviour is damning. That is why as a teacher and student I favor seminars over lectures and understanding over knowledge.

I feel like I have not really expressed any changes: so I will just finish with another sentence. Artificial Intelligence and it’s development along with the internet and technological communication will show that we as humans are naturally predisposed to understanding because its closer to appreciation of that which is common; the very change that makes possible the hues of all colors.

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