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This paper employs qualitative data collected through focus group and in-depth interviews during the period of 2000-2021., tThe proposed research aims to explore how Taiwanese people define and interpret "Taiwanese", "Chinese" and "both Taiwanese and Chinese (dual identities)", and also to clarify people's identity target and boundary. The result shows that Taiwanese people's identity contents are continuous and concentrated in the Taiwan-centered "we group" consciousness. The primordialist ties with China persists, yet most of them are regarded as objective facts and cannot be generated or converted into the "we group" consciousness. The major change is that the Chinese consciousness has almost disappeared from popular discourse. Our data also shows that many Taiwanese people have treated Taiwan (Republic of China) as the "we group", and China (People's Republic of China) as the "they group". This finding indicates that Taiwan identity has reached the stage of national identity in terms of boundary setting. The gradual clarity and elevationed consciousness of national identity impliesy that Taiwan has the tendency of reaching a collective identity. [ABSTRACT FROM AUTHOR]

Abusive words, or swear words, can directly reflect the human strong emotion. They have various uses and special functions. In this paper, based on embodied - cognitive linguistics, the author analyzes the sources, similarities, differences, rhetorical methods and functions of Chinese abusive words. The results show that all levels of Chinese abusive words clearly reflect the unique "interactive experience (body)" and "cognitive processing (cognition)" of the Han nationality. The embodied cognition of abusive words has certain enlightenment to the study of sociology and culture. [ABSTRACT FROM AUTHOR]

This paper employs qualitative data collected through focus group and in-depth interviews during the period of 2000-2021., tThe proposed research aims to explore how Taiwanese people define and interpret "Taiwanese", "Chinese" and "both Taiwanese and Chinese (dual identities)", and also to clarify people's identity target and boundary. The result shows that Taiwanese people's identity contents are continuous and concentrated in the Taiwan-centered "we group" consciousness. The primordialist ties with China persists, yet most of them are regarded as objective facts and cannot be generated or converted into the "we group" consciousness. The major change is that the Chinese consciousness has almost disappeared from popular discourse. Our data also shows that many Taiwanese people have treated Taiwan (Republic of China) as the "we group", and China (People's Republic of China) as the "they group". This finding indicates that Taiwan identity has reached the stage of national identity in terms of boundary setting. The gradual clarity and elevationed consciousness of national identity impliesy that Taiwan has the tendency of reaching a collective identity. [ABSTRACT FROM AUTHOR]

In this paper, we explore how factivity-related cognitive attitude verbs in Chinese can be categorized. Verbs such as zhidao 'know' and mingbai 'understand' are factive verbs in contrast with renwei 'think' and yiwei 'think (wrongly)', which are non-factive verbs, in Chinese. Surprisingly, jide 'remember' turns out to be factivity-alternating. We consider Chinese in comparison with the English type and the type of Altaic languages which include Korean. It is known that Altaic languages show factivity alternation of such verbs as 'know,' 'remember,' etc, between factive vs. non-factive (Lee, 1978; 2020), whereas English is regarded as largely a non-alternating language (except in negative or nonveridical contexts). Chinese, on the other hand, rather strictly reveals a typical type of non-alternating language: zhidao 'know' is constantly factive and has no non-factive alternant; renwei 'think' is typically non-factive. But jide 'remember' reveals factivity alternation with factive vs. non-factive readings, with no syntactic differences in embedded complement contents. Some scholars have proposed non-facitve alternants of zhidao and jide, and raised such a view as the so-called 'factivity variation/shift.' However, all of the non-factive alternants in their arguments turn out to be usages of modals or the tendency of 'implicative verbs' (Karttunen, 1971), which involve volitional modality (their complement subjects are co-referential with their main clause subjects, the verbs being action verbs). [ABSTRACT FROM AUTHOR]

The Chinese quantifier “头 ’’ was firstly appeared in the Han dynasty, while the Japanese quantifier “頭” was borrowed from Chinese and developed some new meanings in the long history of use. In this paper, the semantics of‘‘头 ” and “頭 ’’ was analyzed, by which their similarities and differences were explored. [ABSTRACT FROM AUTHOR]