Tag: (E) anger
Tissari, Heli, Vanhatalo, Ulla. & Siiroinen, Mari. (2019). From corpus-assisted to corpus-driven NSM explications: The case of Finnish viha (anger, hate). In Lege artis. Language yesterday, today, tomorrow. The Journal of University of SS Cyril and Methodius in Trnava. Trnava: University of SS Cyril and Methodius in Trnava, 2019, IV (1), June 2019, p. 290-334. ISSN 2453-8035
Abstract:
NSM researchers have not used corpus data very systematically thus far. One could talk about corpus-assisted rather than corpus-based or corpus-driven research. This article suggests a way to not only base research on corpus data, but also to let it guide us in defining words in terms of NSM. It presents a new method, which we have developed. Our data come from the Suomi24 Sentences Corpus and concerns the Finnish emotion words viha (‘anger, hate’), vihata (‘to hate’) and vihainen (‘angry’).
Research carried out by one or more experienced NSM practitioners
Tagged as: (E) anger, (E) viha, (E) vihainen, (E) vihata
Wierzbicka, Anna (1990). The semantics of emotions: Fear and its relatives in English. Australian Journal of Linguistics, 10(2), 359-375. DOI: 10.1080/07268609008599447
This paper demonstrates that emotion concepts – including the so-called basic ones, such as anger, sadness or fear – can be defined in terms of universal semantic primitives such as ‘good’, ‘bad’, ‘do’, ‘happen’, ‘know’ and ‘want’, in terms of which all areas of meaning, in all languages, can be rigorously and revealingly portrayed.
The definitions proposed here differ in various respects from so-called ‘classical definitions’; in particular, they do not adhere to the Aristotelian model based on a ‘genus proximum’ and ‘differentia specifica’. Rather, they take the form of certain prototypical scripts or scenarios, formulated in terms of thoughts, ‘wants’ and feelings. These scripts, however, can be seen as formulas providing rigorous specifications of necessary and sufficient conditions, and they do not support the idea that emotion concepts are ‘fuzzy’. On the contrary, the small set of universal semantic primitives employed here allows us to show that even apparent synonyms such as afraid and scared embody different – and fully specifiable – conceptual structures, and to reveal the remarkable precision with which boundaries between concepts are drawn – even between those concepts which at first sight appear to be identical or only “stylistically” different. Upon closer investigation, human conceptualization of emotions reveals itself as a system of unconscious distinctions of incredible delicacy, subtlety, and precision.
Tagged as: (E) afraid, (E) alarmed, (E) anger, (E) anguish, (E) anxiety, (E) apprehension, (E) concerned, (E) disappointed, (E) dread, (E) fear, (E) fright, (E) frightened, (E) horrified, (E) joy, (E) panic, (E) petrified, (E) relieved, (E) sad, (E) scared, (E) terrified, (E) worried
Wierzbicka, Anna (1992). Defining emotion concepts. Cognitive Science, 16(4), 539-581. DOI: 10.1207/s15516709cog1604_4
This article demonstrates that emotion concepts – including the so-called basic ones, such as anger or sadness – can be defined in terms of universal semantic primitives such as GOOD, BAD, DO, HAPPEN, KNOW, and WANT, in terms of which all areas of meaning, in all languages, can be rigorously and revealingly portrayed.
The definitions proposed here take the form of certain prototypical scripts or scenarios, formulated in terms of thoughts, wants, and feelings. These scripts, however, can be seen as formulas providing rigorous specifications of necessary and sufficient conditions (not for emotions as such, but for emotion concepts), and they do not support the idea that boundaries between emotion concepts are “fuzzy”. On the contrary, the small set of universal semantic primitives employed here (which has emerged from two decades of empirical investigations by the author and colleagues) demonstrates that even apparent synonyms such as sad and unhappy embody different – and fully specifiable – conceptual structures.
Research carried out by one or more experienced NSM practitioners
Tagged as: (E) amazement, (E) anger, (E) appalled, (E) ashamed, (E) contented, (E) delighted, (E) depressed, (E) despair, (E) disappointment, (E) distressed, (E) embarrassed, (E) excited, (E) frightened, (E) frustration, (E) glücklich, (E) grief, (E) guilt, (E) happy, (E) heureux, (E) humiliated, (E) hurt, (E) indignant, (E) indignation, (E) pleased, (E) pride, (E) relief, (E) remorse, (E) sad, (E) sčastliv, (E) shocked, (E) sorrow, (E) sorry, (E) surprise, (E) triumph, (E) unhappy, (E) upset, (T) English
Wierzbicka, Anna (1998). “Sadness” and “anger” in Russian: The non-universality of the so-called “basic human emotions”. In Angeliki Athanasiadou, & Elzbieta Tabakowska (Eds.), Speaking of emotions: Conceptualisation and expression (pp. 3-28). Berlin: Mouton de Gruyter.
DOI: https://doi.org/10.1515/9783110806007.3
Abstract:
The English words sad and angry (or sadness and anger) do not have exact equivalents in Russian, just as the Russian words грусть grust’, печаль pečal’, and сердиться serdit’sja do not have exact equivalents in English. How, then, are we to understand claims that ‘sadness’ or ‘anger’ are universal human emotions?
Emotions cannot be identified without words, and words always belong to particular cultures and carry with them a culture-specific perspective. The only words that are, in a sense, culture-independent are lexical universals, realized in English as good and bad, want, know, feel, think, and say, and so on. Any innate and universal cognitive scenarios that play a special role in human emotional lives all over the world would have to be identified via such lexical universals, not via culture-specific words such as sadness or anger. It may be true that ‘sadness’ and ‘anger’ are universally found in all cultures; but they are found there by native speakers of English. Observers looking at these cultures from a different cultural perspective will probably find something else.
Translations:
Into Russian:
Chapter 10 (pp. 503-525) of Вежбицкая, Анна (1999), Семантические универсалии и описание языков [Semantic universals and the description of languages]. Москва [Moscow]: Языки Русской Культуры [Languages of Russian Culture].
Chapter 1 (pp. 15-43) of Вежбицкая, Анна (2001), Сопоставление культур через посредство лексики и прагматики [Comparison of cultures through vocabulary and pragmatics]. Москва [Moscow]: Языки Славянской Культуры [Languages of Slavic Culture].
Rating:
Research carried out by one or more experienced NSM practitioners
Tagged as: (E) anger, (E) angry, (E) gnev гнев, (E) grust' грусть, (E) pečal' печаль, (E) sadness, (E) serdit'sja сердиться
Goddard, Cliff (1995). ‘Cognitive mapping’ or ‘verbal explication’? Understanding love on the Malay Archipelago. Semiotica, 106(3/4), 323-354.
This is a review article of Karl G. Heider’s 1991 book Landscapes of emotion: Mapping three cultures of emotion in Indonesia. It is argued that a failure to grasp the nettle on the issue of translation, the exclusive reliance on a narrow range of artificial questionnaire-generated data and the lack of depth in the ethnographic commentary prevent Heider from making substantial progress toward his goal of understanding how culture influences emotion. For the purpose of modeling linguistic and cultural meanings, there is no escape from language, and the problem of translation must be faced fairly and squarely. Much progress has been made within linguistic semantics, especially within the NSM (Natural Semantic Metalanguage) approach led by Anna Wierzbicka, toward developing a systematic and non-ethnocentric approach to verbal explication. An attempt is made to show how this approach can be fruitfully and revealingly applied to the semantic analysis of some Malay emotion words.
Research carried out by one or more experienced NSM practitioners
Tagged as: (E) anger, (E) cinta, (E) fear, (E) frightened, (E) kasih, (E) kasihan, (E) sayang, (E) song
Goddard, Cliff (1997). Contrastive semantics and cultural psychology: ‘Surprise’ in Malay and English. Culture & Psychology, 3(2), 153-181. DOI: 10.1177/1354067X9700300204
This paper argues that psychology has yet to come fully to grips with the extent of semantic variation between languages, and that it can benefit, in this regard, from certain developments in linguistic semantics. It outlines Anna Wierzbicka’s ‘Natural Semantic Metalanguage’ (NSM) approach to cross-cultural semantics, and demonstrates the approach through a contrastive study of ‘surprise-like’ words from two languages: Malay (terkejut, terperanjat, hairan) and English (surprised, amazed, shocked, startled). It is shown that there is no exact Malay equivalent to English surprise; and also that there is no semantic core shared by the various terms, only a loose set of cross-cutting and overlapping semantic correspondences. These results are at odds with the classic “basic emotions” position, which would have it that ‘surprise’ is a universal and discrete biological syndrome. The overriding contention of the paper is that Wierzbicka’s approach to linguistic semantics can furnish psychology with valuable new analytical and descriptive tools.
Research carried out by one or more experienced NSM practitioners
Tagged as: (E) amazed, (E) anger, (E) hairan, (E) marah, (E) shocked, (E) song, (E) startled, (E) surprised, (E) terkejut, (E) terperanjat, (T) Malay
Myhill, John (1997). What is universal and what is language-specific in emotion words: Evidence from Biblical Hebrew. Pragmatics and Cognition, 5(1), 79-129. DOI: 10.1075/pc.5.1.07myh
This paper proposes a model for the analysis of emotions in which each emotion word in each language is made up of a universal component and a language-specific component; the universal component is drawn from a set of universal human emotions which underlie all emotion words in all languages, and the language-specific component involves a language-particular thought pattern which is expressed as part of the meanings of a variety of different words in the language. The meanings of a variety of emotion words of Biblical Hebrew are discussed and compared with the meanings of English words with the same general meaning; it is shown that a number of the Biblical Hebrew words (though by no means all) directly represent the biblical conception of God and the role of God combined with one or another of the proposed universal emotions.
Approximate application of NSM principles carried out without prior training by an experienced NSM practitioner
Tagged as: (E) 'af, (E) 'aval, (E) 'evra, (E) 'eyma, (E) anger, (E) fear, (E) hara 腹, (E) hema, (E) hit'abel, (E) joy, (E) ka'as, (E) niHat, (E) nivhal, (E) paHad, (E) qacaf, (E) sadness, (E) safad, (E) sus, (E) yagon, (E) yare', (E) yir'ah, (E) za'am
Kornacki, Paweł (1995). Heart & face: Semantics of Chinese emotion concepts. PhD thesis, Australian National University.
Open access
Abstract:
This thesis uses NSM to explore the conceptual organization of a subset of the emotion vocabulary of Modern Standard Chinese. Chapter One (Introduction) provides background information on the analytic perspective adopted in the thesis, the sources of data, and a preliminary discussion of some of the issues in the early Chinese ethnotheory of “emotion”. Chapter Two explicates the key concept of 心 xin ‘heart/mind’, which is the cognitive, moral, and emotional ‘centre’ of a person. Chapter Three discusses two related notions, 面子 miànzi and 脸 liăn, usually glossed in English by means of the word face; both notions speak to the culturally perceived relevance to the self of other people’s judgements. Chapter Four develops this theme further, dealing with the ‘social feelings’ of Chinese, i.e. reactions to the things people say and think about us. Chapter Five focuses on the semantic field of Chinese ‘anger’-like expressions. Chapter Six analyses the lexical data pertinent to the conceptualization of different kinds of subjectively ‘bad’ feelings, whereas Chapter Seven discusses the emotional reactions to various types of good situations and events.
Wherever possible, the thesis seeks to probe into the culturally based aspects of the conceptual structure of emotion words by drawing on a variety of anthropological, psychological and sociological studies of the Chinese society. On the methodological level, the thesis attempts to demonstrate that the bias inherent in conducting the cultural analysis with complex, language-specific notions (e.g., ‘anger’, ‘shame’, ‘happiness’) can be subverted through a recourse to universally shared simple meanings.
Research carried out in consultation with or under the supervision of one or more experienced NSM practitioners
Tagged as: (E) anger, (E) bù ān 不安, (E) bù hăoyìsi 不好意思, (E) cánkuì 惭愧, (E) chĭ 耻, (E) chóu 愁, (E) déyì 得意, (E) emotion, (E) face, (E) fèn 憤, (E) gāoxìng 高兴, (E) huáng 徨, (E) jì 寂, (E) jĭnzhāng 紧张, (E) kuàilè 快乐, (E) kŭmèn 苦闷, (E) liăn 脸, (E) miànzi 面子, (E) năo 恼, (E) năohuo 恼火, (E) nù 怒, (E) qíngxù 情绪, (E) shēngqì 生气, (E) tăoyàn 讨厌, (E) tòngkŭ 痛苦, (E) tòngkuài 痛快, (E) xīn 心, (E) xìngfú 幸福, (E) xiū 羞
Baider, Fabienne (2014). Bad feelings in context. In Fabienne Baider, & Georgeta Cislaru (Eds.), Linguistic approaches to emotions in context (pp. 189-212). Amsterdam: John Benjamins.
DOI: 10.1075/pbns.241.11bai
Abstract:
This study revisits some earlier explications for anger-like words in English and Russian, then calls for the NSM approach to be combined with the socio-cognitive approach advocated by Rachel Giora and Istvan Kecskes. Oral and written data are used to define the salient features of the main hatred- and anger-like words in two languages: French (as spoken in France) and Greek (as spoken on Cyprus). The analysis reveals some differences regarding the referential dimension of the selected words, highlighting the fact that revenge occurs by default with hatred, but not (unlike previously suggested) with anger. Cypriot Greek μισός misos is equated with English anger, and θυμός thymos with French colère, and explications are proposed for each.
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In spite of some good insights and an interesting proposal to bring Giora’s concept of salience to bear on NSM data gathering practices, the paper does not live up to expectation. It remains an open question whether μισός misos can indeed be equated with English anger, and θυμός thymos with French colère. The author’s explications of these terms are problematical in more ways than one. |
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Rating:
Approximate application of NSM principles carried out without prior training by an experienced NSM practitioner
Tagged as: (E) anger, (E) colère, (E) misos μισός, (E) thymos θυμός
