Intimate and casual, use "ぁんた", and the tone of conversation is relaxed and casual. "ぉたく" is a polite address for each other. "きさま" is a symmetrical word used by men to their peers or younger generation, and it also means insulting each other. In modern Japanese, the general first person "わたくし" or "ぁたくし" corresponds to the second person "ぁなたた". "(Ding In modern society, young people don't attach importance to the traditional identity system either in concept or in real life, and their understanding of gender differences between men and women can't be compared with the past (Shinji Makita, 1996:6 1). Therefore, the differences between men and women in language are narrowing, which shows that the language use area of women is expanding. 3) Usage of the third person: Japanese, as a third person pronoun, originally did not have these two special nouns ","but a written language with a translation cavity. (Sasaki Fastin, 1988:32) "Bienv" was also equivalent to the English word "She" in Meiji period, which was quickly translated into a word. It turns out that "there" refers to people regardless of gender. Even now, as a personal pronoun, "bi" is not used for children, and "bi" is not used for children and elderly women. Even the usage of "that woman" is used in old sao female, so as a noun of lovers, "that woman" and "surname" are used to refer to lovers. (Jin Tianyi Chun Yan,1988:167-168) Therefore, demonstrative pronouns are often used instead. It means that people around you use their near names, people around each other use their middle names, and others use their far names. According to the relationship between the addressee and the hearer, familiar people or people with low status use "この, その, ぁの", and vice versa. 4) Development of personal pronouns: Japanese personal pronouns are far more than these, and there are also transfers of demonstrative pronouns, such as "こちら, そちら, ぁちら". In fact, many personal pronouns in modern Japanese also come from places or directions. And with the changes of the times, the dignity of some personal pronouns has also changed. The speaker refers to his own pronoun, which means to belittle himself at first, but becomes arrogant in use and can only be used to belittle the other party. For example, "ぼく" originally meant the noun "しもべ" (your servant). It developed into spoken language during the Meiji period, and now it can't be used for elders and solemn occasions. The change of the second person, contrary to the first person, such as "きさま" was still used as a title of respect for elders until the middle Middle Ages, and now it is only used for extremely close peers or younger generations or as a contemptuous and insulting word. (At the beginning of Xincun, 199 1)5) Intuitive understanding: the constant change of personal pronouns is constantly alternating in use, which is dazzling and dazzling. A passage in Noken Nagano's Textual Research on Language can help us appreciate its changes and have a more intuitive and profound understanding of the phenomenon that different identities and genders choose different personal pronouns. The characters in the story are lion, bear, wolf, fox, monkey, rabbit and house mouse. They went for an outing together, but they had the same mood and different expressions. First, the lion ordered the bear to "sleep during the day and think about it." See Zhang "". The bear said to the wolf, "ぉれはちょっとをする". See Zhang for your sample. The wolf said to the fox, "わしはちょっとをしたぃ". See Zhang. The fox said to the monkey, "ぁたしはちょっとをすよ". See Zhang. The monkey said to the rabbit, "ぼくちょっとをするからね". See Zhang. The rabbit said "わたし, ちょっとするわ" to the house mouse. See Zhang? ”。 Finally, the mouse was sleepy and said, "ぁたぃにはりをむがなぃ". (Chun Yan, Jin Tianyi,1988: 20-. We can see the diversity of Japanese expressions from this passage. 2.0 Frequency of using personal pronouns The Japanese are a single and homogeneous people. Since ancient times, they have mainly grown rice for a living, and they need mutual assistance and cooperation, forming a strong sense of collectivism. In this consciousness, the Japanese try to avoid friction and cherish harmony. The first article of the 17 Constitution formulated by Shoto Kutaishi is that "harmony is the most important thing". Therefore, when speaking and acting, the Japanese fully consider the position, mood and relationship of others, pay attention to interdependence and respect, and run through the spirit of "harmony". 1) Pronoun ellipsis: Because of this, the Japanese will not clearly state their positions and opinions without considering other people's thoughts and feelings, but often perceive other people's thoughts first to reconcile their actions. Under the cultural background of "observing culture" and "thinking culture", the Japanese regard mutual assimilation as a virtue. (Takao Suzuki, 1992:20 1) So, when I speak, I hope to have the same mood and be happy to have the same mood. However, using "private" and "private" in conversation gives people an unpleasant feeling of sticking to their own opinions. Pronouns referring to each other have the meaning of demeaning. Japanese people think it is impolite to address each other with personal pronouns (Haruhiko Kanda,1988:160-167), so try to avoid or omit it. Comparing the following dialogue, we can see the necessity of this omission. A.このごろ, れなくて, なのよ.∏A' このごろ, Private はれなくて, lack of sleep. -The night watchman かしするからだよ. ぁなたはかしるからぇなってぃるるら. ∏a’。 ぇっ, Private ははなってぃるわよ in 10. -B. じゃ, ask なぃじゃなぃ.∏b' じゃぁなたはなぃじゃなぃ. The former is authentic and the latter is blunt. If we think that omitting personal pronouns will make the sentence lack logic and subjectivity, it will make the sentence more Japanese, which is the embodiment of a single homogeneous national characteristic. It is a reflection of the closed and ethical structure of Japanese society and one of the Japanese characteristics of narrow Japan. (Saya つとむ, Showa 59:3 15)2) Substitution of first-person pronouns: When talking with the younger generation, the speaker can address himself by relatives from the other side, instead of the first person. For example, parents call their children "father", "mother" and "mother". This kinship address can be used for social transfer, such as calling the neighbor's child "ぉじぃさん∏ちゃんんぉばぁ𞖭". " Teachers address themselves as "Mr." to students, such as "Mr. Fang meets the teacher" (see the teacher), and doctors, nurses and policemen address themselves as "doctors" and "nurses" to children. This usage is also a manifestation of assimilation with the listener and a reflection of "thinking about culture". 3) Substitution of the second person pronoun: The second person pronoun should never directly address or speak to elders or superiors, but should be changed to kinship or identity address. For example, parents, brothers and sisters should be called "ぉさん, ぉさん, ぉさん" if they address their father, teacher and superior minister in the same way. They should be called "sir, minister and guest" respectively. For those who have nothing to do with themselves, you can call them by their professional names, such as "eight hundred rooms" and "Lian shou", and try to avoid using personal pronouns. It must be noted that this kind of kinship address in Japanese is centered on the youngest child in the family. Children call their parents "ぉじぃさんちゃん (grandpa), ぉばぁさん" from the perspective of children. Before the couple had no children, the wife called her husband "ぁなた", and after having children, from the perspective of children, she called her husband "ぉさんちゃん "or" ん ". Mr. Takao Suzuki, a linguist, wrote in ことばととととぃらここととと. Mr. Kazuhiko Kaneda gave an example: when she saw a lost child in the park, the policewoman asked "ぼくだれとと" (Jin Tianyi Chun Yan,1988:16/kloc-0. "If you don't know' ぼく' refers to the lost child, it is really puzzling, but when you know what it refers to, you suddenly realize that it is' child, who are you? This special case of the first person replacing the second person is also centered on the youngest child, which embodies the Japanese "thinking culture". At first glance, it seems incomprehensible. Japanese is really a disordered and illogical language, but this is the embodiment of Japanese culture, that is, keeping pace with children psychologically and identifying with their own position. (Takao Suzuki, 1992: 168)4) Others: Due to the expression of giving and receiving.