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Active listening includes further understanding and closeness between the listener and speaker. The more basic ways this is done are through paraphrasing, reflective emotion, and open-ended questions. Paraphrasing involves putting the speaker's message in one's words to demonstrate one's understanding and continue the discussion.
A paraphrase can be introduced with verbum dicendi—a declaratory expression to signal the transition to the paraphrase. For example, in "The author states 'The signal was red,' that is, the train was not allowed to proceed," the that is signals the paraphrase that follows. A paraphrase does not need to accompany a direct quotation. [20]
For example, if learners do not know the word grandfather they may paraphrase it by saying "my father's father". Semantic avoidance Learners may avoid a problematic word by using a different one, for example substituting the irregular verb make with the regular verb ask. The regularity of "ask" makes it easier to use correctly. [2] Word coinage
They "challenge the notion that people's accommodation can be explained by just the practice of [convergence-divergence]", [23] raising the question of the potential consequences to the listener and speaker if they "both converge and diverge in conversations", as well as whether race or ethnicity play a role in the process. [23]
They are not sociological generalizations about speech, nor they are moral prescriptions or proscriptions on what to say or communicate. Although Grice presented them in the form of guidelines for how to communicate successfully, I think they are better construed as presumptions about utterances, presumptions that we as listeners rely on and as ...
In other words, this means that one does not need to say the words apologize, pledge, or praise in order to show they are doing the action. All the examples above show how the actions and indirect words make something happen rather than coming out straightforward with specific words and saying it. [16]
In Chinese rhetoric, the speaker does not focus on individual credibility, like Western rhetoric. Instead, the speaker focuses on collectivism [20] by sharing personal experiences and establishing a connection between the speaker's concern and the audience's interest. [20] Chinese rhetoric analyzes public speakers based on three standards: [20]
One can say "I am a boy" even if one is a girl. This is not to be confused with lying (prevarication): The importance is that a speaker can physically create any and all messages regardless of their truth or relation to the speaker. In other words, anything that one can hear, one can also say. Not all species possess this feature.
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