nihongo no tabi

Just to introduce myself, I'm a native Italian speaker studying Japanese for fun. I don't have a background in linguistics, so apologies for any mistakes. This space is where I share my thoughts and experiences as I navigate this wonderful journey of learning Japanese.

Hope you enjoy, and feel free to share your own experiences and tips!

In Japanese, “to give” it's not a simple, neutral action. Japanese doesn’t just describe what is being given: it encodes who is involved, how they relate to each other and where the speaker stands in that relationship. Perspective, politeness and social hierarchy are all baked directly into the verb you choose.

This means that saying “I gave you something” is not a one-size-fits-all expression. The verb changes depending on who gives, who receives, and whether the action moves toward or away from the speaker.

To navigate this system, Japanese uses several different verbs for “to give,” each reflecting a specific social and grammatical viewpoint. Here are the main ones:

- あげる (ageru): used when you give something to someone else or someone gives to someone outside your in-group, common among friends, family or equals.

Example: 私は友達に本をあげました (watashi wa tomodachi ni hon o agemashita) / I gave a book to my friend.

- くれる (kureru): used when someone gives something to you or your in-group, focuses on the receiver’s perspective.

Example: 友達が私にチョコレートをくれた (tomodachi ga watashi ni chokorēto o kureta) / My friend gave me chocolate.

- さしあげる (sashiageru): polite/formal version of “to give”, used when giving to someone socially superior (boss, teacher, client), it shows humility as the giver.

Example: 上司に書類をさしあげました (jōshi ni shorui o sashiagemashita) / I gave the documents to my boss.

- やる (yaru): casual form of "to give", also used for giving to someone socially lower, animals, plants or figuratively (like “feeding” something).

This form works well when you're talking about something outside your control or about someone else. However, when you're expressing a hope about your own actions, things work a little differently. Instead of using the plain form, it's more natural to use the potential form of the verb: 早く寝られるといいな — "I hope I can go to bed early." 映画に行けるといいな — "I hope I can go to the movies."

In English, "hope" functions as a direct, almost self-contained verb, abstracting and encapsulating a singular, forward-looking emotion. By contrast, Japanese expressions for hope, such as 〜たいと思う ("I think I want"), highlight a composite structure. This synthesis suggests that hope in Japanese is not an isolated concept; rather, it is one of the possible declensions of thought, directed toward an object or action one wishes to make a reality.

When I started learning Japanese, I quickly discovered that “only” translates to だけ (dake). Soon after, I learned about しか (shika) and then ばかり (bakari). This led me to wonder how many ways there are to express the idea of "only" or "just" in the Japanese language. I began exploring the fascinating world of adverbs that convey limitation or exclusivity, each with its own specific nuance.

Here are some of the terms I’ve discovered (which I may continue to expand upon):

だけ (dake): Strongly emphasizes exclusivity, meaning that nothing else is included or considered. Example: 水だけください。 (Please give me only water.)

しか (shika) (used with a negative verb): Often conveys a sense of disappointment or limitation, implying that there’s nothing but the mentioned item, often with a sense of restriction. Example: 私は日本語しか話せません。 (I can only speak Japanese.)

ばかり (bakari): Suggests the dominance or prevalence of something, often with a sense of excess or monotony and a negative nuance. It does not imply strict exclusivity. Example: お菓子ばかり食べている。 (I’m only eating snacks.)

ばかし (bakashi): A casual variant of ばかり, used mostly in spoken language. It conveys a similar meaning but carries a more informal tone. Example: 遊んでばっかしいる。 (He’s only playing.)

のみ (nomi): Used in formal or written contexts, conveying exclusivity. It can sound elegant and refined. Example: 本日のみ有効です。 (Valid only today.)

ばかりか (bakari ka): This expression expands the meaning by introducing additional information, indicating more than just "only." Example: 彼は優しいばかりか、面白いです。 (He is not only kind but also funny.)

だけしか (dake shika) (used with a negative verb): This term combines だけ and しか, emphasizing strong exclusivity when used with negative constructions. Example: これだけしかない。 (There is only this.)

こそ (koso): Indicates that the highlighted item is particularly special or the best choice, often implying that nothing else can compare. Example: 今日こそ勉強する。 (Today, of all days, I will study.)

たった (tatta): Implies that an amount is minimal and often inadequate, highlighting a sense of limitation. Example: たった一人で旅行した。 (I traveled with just one person.)

わずか (wazuka): Emphasizes a minimal quantity or degree, often with a sense of surprise. Example: わずか10分で終わった。 (It only took 10 minutes.)

ほんの (honno): Indicates a small or trivial amount, often used to downplay something. Example: ほんの少しだけ食べた。 (I ate just a little bit.)

に限る (ni kagiru): This expression is used to convey that something is the best or only suitable choice for a situation. Example: 夏はアイスクリームに限る。 (Ice cream is the best for summer.)

だけでなく (dake de naku): Similar to ばかりか , this phrase is used to express that there’s more than just one thing happening. Example: 彼女は賢いだけでなく、優しいです。 (She is not only smart but also kind.)

単に (tan ni): Indicates simplicity; often used to clarify or explain something in a straightforward manner. Example: 単に冗談だよ。 (It’s just a joke.)

あくまで (akumade): Suggests that something is true only to a certain extent or in a specific context. Example: あくまで私の意見です。 (This is just my opinion.)

たかが (takaga): Often carries a dismissive connotation, suggesting that something is not very important. Example: たかが試験一回でどうなるものか。 (It’s just one exam; it won’t change much.)

Hi, dear anon!

Thank you for this question. I will try to answer, but please keep in mind that I'm not a professional in teaching languages (nor in learning them), so I can only speak from my own personal experience.

Before talking about methods, I think it’s important to consider why you’re learning the language: what’s your medium/long-term goal? For example, I wanted to be able to understand movies, anime and song lyrics, and I also wanted to be able to have basic conversations with native speakers. I'm not a fan of doing things solely for utilitarian reasons, but I believe that setting goals helps keep your motivation up and gives you a way to track your progress.

That said, I would suggest starting with three things: learning the hiragana and katakana alphabets, learning the basics of Japanese grammar, and building a small vocabulary of basic everyday words. To do this, you can use a variety of tools: useful apps (there are plenty of them - personally, I used Duolingo, though I know there are better options out there), online learning material, textbooks like Genki. Here on Tumblr, you can find many posts dedicated to the best resources for starting to learn Japanese. You can also take lessons from someone who knows the language, which has been the most useful thing for me. By the way, my Japanese really improved when I started doing all these things together. As for lessons, I didn’t have much time or money, but I found online platforms like Preply and Italki worked well for me. However, I think you should experiment and find the best mix for yourself.

Lastly, it’s important to bear in mind that, especially at the beginning of the learning process (and even after you've learned the basics), things won’t be easy - or at least, they won’t be fast. You have to be very patient and consistent because you’re tackling a new alphabet, a new grammar, a new vocabulary. But I’m sure of this: every step you'll take on this path will bring you a lot of joy and satisfaction.

I hope this answer gives you some ideas to begin your journey, and I hope you'll enjoy it :)

In English, the verb "to try" can have different connotations depending on the context. Among its various meanings are the following:

Experimenting or testing something: this implies attempting to do something to see what happens, often with an open mind and no guarantee of success. For example, "I'll try this new recipe" suggests that you're testing out the recipe, perhaps for the first time, to see how it turns out.

Attempting with effort: this implies making an effort to accomplish something, even if the outcome is uncertain. For example, "I'll try to finish this project by tomorrow" suggests that you're putting in effort with the hope of succeeding, but there's a possibility you might not.

In Japanese, these nuances of "to try" are expressed using different grammatical forms:

1. ～てみる (te miru) This form is used when you want to "try" something in the sense of experimenting, testing, or doing something for the first time to see the result. You use ～てみる when you're not sure about the outcome and want to see what happens, often in a casual or exploratory sense. For example, you use it when trying a new food or testing a new activity: 初めて寿司を食べてみる (hajimete sushi o tabete miru) - I'll try eating sushi for the first time; テニスをしてみる (tenisu o shite miru) - I'll try playing tennis.

2. ～ようとする (yō to suru) This form is used when you're making an effort to do something, with the understanding that the result is uncertain or difficult to achieve. You use ～ようとする when you're expressing your intention to make an effort, especially in situations where success is not guaranteed. For example, you use it when you're attempting something challenging or you're making an effort with uncertain results: 明日早く起きようとする (ashita hayaku okiyou to suru) - I'll try to wake up early tomorrow; 宿題を時間通りに終わらせようとする (shukudai o jikan dōri ni owaraseyou to suru) - I'll try to finish my homework on time.

In the ～てみる (te miru) form, the use of 見る (miru), meaning "to see," suggests that the speaker is metaphorically "seeing what happens" by performing the action. It implies a lower level of commitment to a specific outcome; the action is undertaken with curiosity or a desire to experience something new. The result is not the primary focus; rather, the process of doing or experiencing something is emphasized. In contrast, the ～ようとする (yō to suru) form uses the volitional form よう (yō) to signal a strong intention or will to carry out the action, and する (suru), meaning "to do," emphasizes the attempt. This form conveys a higher level of personal involvement and responsibility, focusing on the effort required to reach a desired goal. While the outcome is uncertain, the focus is on the attempt itself, with an underlying hope or expectation that the effort might lead to success.

-たい form for actions: 食べる (taberu, to eat) → 食べたい (tabetai, want to eat)

ほしい (hoshii) for nouns: 水がほしい (mizu ga hoshii, I want water)

-たがる form for third-person desire: 食べたがる (tabetagaru, (he/she) wants to eat)

What strikes me is the meaning of the absence in Japanese of a single word to express the action of wanting in itself.

If you’re familiar with Japanese, you may have noticed some expressions like “分かっている” (wakatte iru) and “知っている” (shitte iru), which roughly translate into English as “I understand” and “I know”, but literally mean “I’m understanding” and “I’m knowing” – which would sound very strange in English.

In Japanese, several verbs use the continuous form ～ている to express states or conditions, whereas in English, we use the simple present tense. Other examples include:

English: I have money.

Japanese: お金を持っている (okane o motte iru, literally “I’m having money”).

English: I live in Tokyo.

Japanese: 東京に住んでいる (Tokyo ni sunde iru, literally “I’m living in Tokyo”).

This happens because, in Japanese, states and conditions are often viewed as ongoing processes. The ～ている form conveys a sense of continuity or ongoing existence. For example, when someone says 知っている (shitte iru), it reflects that the state of knowing persists over time. Similarly, 持っている (motte iru) indicates that the state of possession of something is ongoing. In contrast, English typically uses the simple present tense to describe states and conditions because it views them as static or general truths. For example, "I know" or "I have got" are seen as stable states rather than ongoing processes.

Furthermore, Japanese places more emphasis on the duration or the current state of an action. The ～ている form explicitly marks this, making it clear that the state is not a one-time event but something that persists over time. On the other hand, English often uses separate words or relies on context to convey aspectual differences.

To make this clearer, consider these examples:

知る (shiru) means "to come to know" (a moment of realization).

知っている (shitte iru) means "to know" (continuously being in the state of knowing).

覚える (oboeru) means “to memorize” (a moment of committing to memory).

覚えている (oboete iru) means “to remember” (continuously being in the state of having memorized).

In some contexts, the ～ている form can be somewhat similar to the English present perfect tense ("have -ed"), as both can describe a state resulting from a past action. For example, the Japanese “鍵を見つけている” (kagi o mitsukete iru) translates to the English “I have found the key,” as it indicates that the key was found in the past, and the result of having found it is still relevant now. However, we must keep in mind that ～ている can indicate both an ongoing action and a state resulting from a past action, whereas the English present perfect tense primarily indicates a state resulting from a past action.

This is due to cultural and linguistic nuances that emphasize the acknowledgment of another's internal state as somewhat inaccessible. In fact, Japanese typically employs expressions that convey a level of inference or indirectness, such as:

Using observational phrases: one might say 「彼は嬉しそうです」 (Kare wa ureshisō desu), which translates to "He seems happy" or "He/she looks happy." This phrasing respects the notion that one can only observe outward signs of emotion, not definitively know another's internal state.

Adding "ようだ" or "みたい": these suffixes add a sense of speculation. For example, 「彼は嬉しいようだ」 (Kare wa ureshii yō da) or 「彼は嬉しいみたいです」 (Kare wa ureshii mitai desu), both meaning "He appears to be happy."

Using conditional clauses: Another approach is to use conditional forms, like 「彼が嬉しければ」 (Kare ga ureshikereba), meaning "If he is happy," which implicitly acknowledges the uncertainty of truly knowing his feelings.

One characteristic of Japanese syntax is its extreme sensitivity to epistemological considerations based on the ego/nonego distinction or the distinction of I/the other. Our knowledge about the mental state of another person must necessarily come from our interpretation of external evidence, and this is well reflected in the Japanese language.

In Japanese, adjectives are categorized into two main types: i-adjectives and na-adjectives. These two types differ in their forms and the way they conjugate.

I-adjectives end with the syllable "い" (i) in their base form and they can directly modify nouns without needing any additional particles. This is how they conjugate:

Base Form: 高い (takai) - "high" or "expensive"

Negative: 高くない (takakunai) - "not high" or "not expensive"

Past: 高かった (takakatta) - "was high" or "was expensive"

Past Negative: 高くなかった (takakunakatta) - "was not high" or "was not expensive"

Na-adjectives usually end with a consonant followed by a vowel other than "い" in their base form. When directly modifying a noun, they must be followed by the particle "な" (na). They do not conjugate in the same way as i-adjectives; instead, their conjugation often involves the copula "です" (desu) or "だ" (da). This is how they conjugate:

Base Form: きれい (kirei) - "beautiful" or "clean"

Negative: きれいではない (kirei dewa nai) / きれいじゃない (kirei ja nai) - "not beautiful" or "not clean"

Past: きれいでした (kirei deshita) - "was beautiful" or "was clean"

Past Negative: きれいではなかった (kirei dewa nakatta) / きれいじゃなかった (kirei ja nakatta) - "was not beautiful" or "was not clean"

The differences between i-adjectives and na-adjectives in Japanese stem from their historical and linguistic origins. I-adjectives are part of the native Japanese vocabulary, known as "和語" (wago), and their conjugation pattern can be traced back to classical Japanese. In contrast, many na-adjectives originated from Chinese loanwords (known as "漢語" or kango) and nouns. When Chinese words entered Japanese, they often carried descriptive qualities but did not fit neatly into the existing adjective conjugation system. As a result, they were adapted in a way that treated them more like nouns that required a particle ("な") to function adjectivally. Na-adjectives can be considered "nominal adjectives" because they behave similarly to nouns. They need the copula "です" or "だ" to form predicates, and they use "な" to modify nouns, indicating their grammatical status is closer to nouns than to i-adjectives.

A few reasons why this happens might be:

SOV Structure: japanese is an SOV language, meaning the verb generally comes at the end of the sentence. Subordinate clauses, which often modify the main clause, naturally precede the main clause so that the verb of the main clause can remain at the end.

Modifier-Modified Order: in Japanese, modifiers generally come before the elements they modify. A subordinate clause, which provides additional information about the action or state described in the main clause, acts as a modifier. Therefore, it precedes the main clause to maintain this logical order of modification.

Clarity and Context Building: Placing the subordinate clause first helps to set the context for the main action. This can be crucial in understanding the full meaning of the sentence as Japanese often relies on context and nuances. By providing the subordinate clause first, the speaker ensures that the listener has all the necessary background information before the main action or statement is presented.

Flow and Emphasis: This structure allows for a natural flow of information. It builds up to the main point, which is expressed by the main clause, creating a sense of anticipation and emphasizing the final action or statement.

For example:

English (SVO): "I will go to the store if it stops raining."

考える is defined as “to make a logical judgement”. 考える is a verb that is often spoken from a more objective perspective compared to 思う. This is effective when you want to make your speech more convincing or give a strong impression.

思う is defined as to make an emotional judgement. While 考える is thinking from an objective perspective, 思う represents a more subjective imagination. 思う is used when you make judgments with your heart, and when you cannot explain logically and reasonably.

考える is thinking that involves intelligence. 考える means making judgments with your head, not your heart. The process of 考える involves drawing conclusions and predicting things with clear reasoning. On the other hand, 思う is thinking that involves feelings and emotions. In the Kanji 思, there is 心 in the bottom. 心 means heart and emotion. This suggests that 思う is used when there are human emotions involved. The word 思う means not only to think but also to make predictions, remember, hope, and wish. The act of 思う does not involve intellectual analysis, but the act of 考える is to use the brain to derive an answer.

There are some situations where both 考える and 思う can be used. For example, both sentences あなたのことを思う (anatano koto o omou) and あなたのことを考える (anatano koto o kangaeru) can be translated as “I’m thinking about you” but they have a different undertone When 思う is used, it represents one’s feelings of missing or worrying about the other. Whereas sentence with 考える, it represents one’s being thoughtful about the other person.

Actually, both ある and いる mean "to exist" or "to be there". So, generally, when you want to express possession in Japanese, you can think of it like this: Japanese individuals don't possess things; rather, those things simply exist. Consequently, the objects themselves no longer serve as directs object of the sentence, and they're followed by the particle が instead of を.