本文選題：口頭禪 + 罵詈語(yǔ)��； 參考：《華中科技大學(xué)》2013年博士論文

【摘要】：本文在問(wèn)卷調(diào)查與語(yǔ)料分析的基礎(chǔ)上,采用定量與定性相結(jié)合的研究方法,綜合運(yùn)用語(yǔ)言變異理論、語(yǔ)法化理論、語(yǔ)用化理論、主觀化理論等語(yǔ)言學(xué)理論,對(duì)口頭禪話(huà)語(yǔ)進(jìn)行較為宏觀的多維度研究。研究的重點(diǎn)是：口頭禪話(huà)語(yǔ)的語(yǔ)言形式特征、口頭禪話(huà)語(yǔ)的來(lái)源與演化過(guò)程、口頭禪話(huà)語(yǔ)的社會(huì)分布及口頭禪話(huà)語(yǔ)的語(yǔ)用評(píng)價(jià)。 作為說(shuō)話(huà)人潛意識(shí)的條件反射,口頭禪是人們對(duì)外界以及自我的認(rèn)知經(jīng)過(guò)心理加工,主觀化后表征為一定的結(jié)構(gòu)形式高度黏附于言語(yǔ)機(jī)制之中所形成的固定的語(yǔ)言反應(yīng)模式,是言語(yǔ)交際者脫口而出的、并具有高頻復(fù)現(xiàn)、語(yǔ)義弱化特征的話(huà)語(yǔ)形式�？陬^禪是在日常話(huà)語(yǔ)中普遍存在卻又別具一格的言語(yǔ)現(xiàn)象,是人類(lèi)心靈的莫爾斯電碼,是探知人類(lèi)內(nèi)心世界的有效工具。 本研究通過(guò)問(wèn)卷調(diào)查共收集到759位受試的口頭禪話(huà)語(yǔ)使用信息,通過(guò)對(duì)口頭禪的語(yǔ)言形式特征分析,發(fā)現(xiàn)：人們所使用的口頭禪話(huà)語(yǔ)形式既具有多樣性又體現(xiàn)集中性；口頭禪大多由2-5字構(gòu)成,短促有力；口頭禪話(huà)語(yǔ)表現(xiàn)形式以短語(yǔ)居多、詞語(yǔ)次之、句子再次、固定模式最少；大量口頭禪話(huà)語(yǔ)形式中包含人稱(chēng)代詞“我”或“你”,“我”、“你”共現(xiàn)的口頭禪形式也不少見(jiàn)；含親屬詞“媽”、“妹”、“爺”的口頭禪形式極為常見(jiàn)；不少口頭禪中含有外語(yǔ)表達(dá)形式,其中,英語(yǔ)式最多,亦有一些日語(yǔ)、韓語(yǔ)及英漢語(yǔ)碼混用式口頭禪。 中、英文口頭禪其來(lái)源都具有多元化特征,主要源頭包括罵詈語(yǔ)、話(huà)語(yǔ)標(biāo)記語(yǔ)、宗教術(shù)語(yǔ)與流行語(yǔ)。從本研究收集的數(shù)據(jù)來(lái)看,發(fā)端于罵詈語(yǔ)的口頭禪數(shù)量最多,話(huà)語(yǔ)標(biāo)記語(yǔ)其次,流行語(yǔ)再次,宗教術(shù)語(yǔ)最少。從罵詈語(yǔ)、宗教術(shù)語(yǔ)、流行語(yǔ)演化發(fā)展為口頭禪的語(yǔ)言機(jī)制是語(yǔ)用化,而話(huà)語(yǔ)標(biāo)記類(lèi)口頭禪的生成機(jī)制則是語(yǔ)法化。 口頭禪使用受制于一系列因素的影響,主要社會(huì)因素包括性別、年齡、文化程度、職業(yè)與地域。這些因素對(duì)口頭禪的社會(huì)分布具體影響如下： ①口頭禪使用性別差異：與女性相比,男性使用口頭禪數(shù)量更多,使用頻率更高；男性所使用的口頭禪形式更簡(jiǎn)短；男性對(duì)罵詈口頭禪的使用更頻繁；男性對(duì)話(huà)語(yǔ)標(biāo)記類(lèi)口頭禪的使用數(shù)量與頻率遠(yuǎn)低于女性。 ②口頭禪使用年齡差異：在兒童、少年、青年、中年、老年五個(gè)年齡階段人群中,青年人對(duì)外語(yǔ)類(lèi)口頭禪、流行語(yǔ)式口頭禪使用最為顯著；青年、中年人群都較多使用話(huà)語(yǔ)標(biāo)記類(lèi)口頭禪；老年人所使用的口頭禪中含有方言詞匯現(xiàn)象較為普遍。 ③口頭禪使用文化程度差異：在低、中、高三種文化程度群體中,低、中等文化群體所使用的口頭禪一半左右為罵詈類(lèi),而高文化程度者罵詈口頭禪只占1/5左右；低、中、高三個(gè)群體所使用話(huà)語(yǔ)標(biāo)記類(lèi)口頭禪數(shù)量與頻次無(wú)顯著性差異,但所選擇的話(huà)語(yǔ)標(biāo)記語(yǔ)形式明顯不同；文化程度高的群體對(duì)流行語(yǔ)類(lèi)口頭禪使用更顯著。 ④口頭禪使用職業(yè)差異：中學(xué)生口頭禪形式多樣,但群體共性明顯,粗俗的罵詈語(yǔ)較多,外語(yǔ)詞匯頻現(xiàn)；大學(xué)生口頭禪中流行語(yǔ)常見(jiàn),“悲催”、“郁悶”、“糾結(jié)”、“我暈”為其典型；教師口頭禪中罵詈語(yǔ)鮮見(jiàn),但話(huà)語(yǔ)標(biāo)記類(lèi)口頭禪極為普遍,如“是不是”、“對(duì)不對(duì)”、“然后”等：職業(yè)語(yǔ)言口頭禪化現(xiàn)象也存在于一些行業(yè)領(lǐng)域。 ⑤口頭禪使用地域差異：東北地區(qū)盛行的口頭禪形式包括“哎呀媽呀”、“啥玩意兒”、“那家伙”等；川渝地區(qū)常見(jiàn)的口頭禪形式包括“錘子”、“毛線(xiàn)”、“老子”、“龜兒子”等；廣東地區(qū)則有“我頂你個(gè)肺”。 口頭禪亦并非一定是無(wú)用的廢話(huà)、冗余的信息、語(yǔ)言的贅疣,口頭禪話(huà)語(yǔ)具有一定的積極作用,如口頭禪在言語(yǔ)行為中能發(fā)揮開(kāi)啟話(huà)語(yǔ)交際活動(dòng)、促進(jìn)語(yǔ)篇連貫、填補(bǔ)語(yǔ)流空隙、連接話(huà)輪與奪取話(huà)輪、緩解受話(huà)人信息理解與加工壓力、宣泄情感、彰顯說(shuō)話(huà)人的性格與態(tài)度等話(huà)語(yǔ)功能,適度使用口頭禪有助于提升表達(dá)效果。 但是口頭禪話(huà)語(yǔ)不當(dāng)使用所帶來(lái)的負(fù)面影響不容忽視,如破壞話(huà)語(yǔ)內(nèi)部成分間的連貫性、造成語(yǔ)言污染、淪為陳詞濫調(diào)讓人膩煩、損害人際關(guān)系等。 基于對(duì)口頭禪的表達(dá)效果的分析,提出口頭禪使用的三條對(duì)策：適度使用良性口頭禪；克服高頻口頭禪；去除惡性口頭禪。
[Abstract]:On the basis of questionnaire survey and corpus analysis, this paper adopts the method of combining quantitative and qualitative research, and uses linguistic theories such as linguistic variation theory, grammaticalization theory, pragmaticalization theory and subjectivism theory to make a more macroscopic study of the discourse of the mouth. The focus of the study is the language form of the speech of the mouth. Characteristics, the source and evolution of the mantra discourse, the social distribution of the mantra discourse and the pragmatic evaluation of the mantra discourse.
As the conditional reflection of the subconscious of the speaker, the mantra is a fixed language response pattern formed by a certain structural form, which is highly adhered to the speech mechanism by a certain structural form, which is formed by a certain structural form, which is taken off by a verbal communicator and is characterized by high frequency reappearance and a semantic weakening. Speech form. The word "mouth" is a common but unique speech phenomenon in everyday discourse. It is the Morse code of the human mind. It is an effective tool to explore the inner world of human beings.
In this study, a total of 759 subjects were collected through a questionnaire survey. Through the analysis of the linguistic features of the mantra, it was found that the form of mantra used by people is diverse and concentrated, and the mantra is mostly made up of 2-5 words, short and powerful, and the expression form of the mantra is phrasal. In the form of a large number of words, "I" or "you", "I" and "you" are not uncommon; the form of mantra is very common in the words "mother", "sister", "Ye" and "Ye" in a large number of words. Among them, English is the largest, and there are some Japanese, Korean, English and Chinese mixed code phrases.
From the data collected in this study, the number of words originating in the language is the most, the discourse markers are second, the popular language is again, and the religious terms are the least. From the curse, the religious terms, the evolution of the popular language. The linguistic mechanism of development is pragmatic, while the generative mechanism of discourse markers is grammaticalization.
The use of mantra is influenced by a series of factors. The main social factors include gender, age, educational level, occupation and region. These factors have a specific impact on the social distribution of the mantra.
(1) the use of gender differences: compared with women, men use more mantra and more frequent use; men use a shorter form of mantra; men use more frequently to scold the mouth, and the number and frequency of men's use of discourse markers is far lower than that of women.
In the five age groups of children, adolescents, youth, middle age and old age, young people have the most significant use of the foreign language like dash and catchphrase dash, and the middle-aged and the middle-aged people use the discourse markers more. All over.
There is no significant difference in the number and frequency of the words marked by the low, middle and high level, but there is no significant difference between the number and frequency of the discourse markers in the low, middle and high level groups. The choice of discourse markers is obviously different, and highly educated groups use more popular phrases.
There are many different forms of vocation: the form of the middle school students is diverse, but the general commonness is obvious, the vulgar language is more common, the vocabulary of the foreign language is frequent, the popular words are common in the mantra, the "sad", "depressed", "tangled" and "I halo" are typical. For the general, such as "yes", "right or wrong", "then" and so on: professional language mantra phenomenon also exists in some industry areas.
There are regional differences in the use of mantra: the prevailing form of mantra in the Northeast includes "ah ah ah Ma", "what is a thing", "that guy" and so on; the common forms of mantra in Sichuan and Chongqing include "hammer", "wool", "Lao Zi", "the son of Tortoise" and so on; and the Guangdong area has "I top your lung".
Mantra is not necessarily useless nonsense, redundant information, verruca of language, and mantra has some positive effects. For example, mantra can play a communicative activity in speech act, promote discourse coherence, fill in the gap of complement flow, connect talk wheel and take talk wheel, relieve the pressure of information understanding and processing of the recipient, catharsis. Emotion shows the speaker's character and attitude. Proper use of the pet phrase helps to improve the effect of expression.
But the negative effects of the inappropriate use of the utterance can not be ignored, such as the disruption of the coherence between the internal components of the discourse, the pollution of the language, the inconsistency of the cliche and the damage to the interpersonal relationship.
Based on the analysis of the effect of the expression of the mantra, three countermeasures were put forward: the moderate use of the virtuous mouth meditation, the overcoming of the high frequency mantra, and the removal of the malignant mantra.
【學(xué)位授予單位】：華中科技大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2013
【分類(lèi)號(hào)】：H136;H313

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相關(guān)期刊論文 前10條

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