ADMIRATIO  歎稱法，贊稱法

EXCLAMATIO expressing surprise or amazement.

歎稱法 Emphatic reference to something with an attendant expression of the speaker's amazement at it, and the expected astonishment of the audience.

Easy to confuse with EXCLAMATIO which focusses on plain exclamatory expression of the speaker's emotion

Late Greek: thaumasmos.

Hypernym
  • EXCLAMATIOSPEECH ACT of exclaiming and thus venting an emotion or expressing a reaction vividly. 感嘆法 Exclamatory expression of emotion. Often difficult to distinguish from ADMIRATIO, which involves an attendant expectation that a matter referred to is astonishing. Also to be distinguished from EXCLAMATIO POETICA which is less assertively exclamatory and more appreciative.
    • SPEECH ACTRHETORICAL TROPE in the form of a deliberate rhetorico-semantic act performed. [This definition is still a tentative stop-gap, and this category is far larger than I would like. It needs to be intelligently subdivided. CH]
      • RHETORICAL TROPE體裁詞格　RHETORICAL DEVICE mainly concerned with the structural semantics of expressions.
EX: The Tempest: Oh wonder!/ How many godly creatures are there here!/ How beauteous mankind is! O brave new world,/ That has such people in't!

Oh the deepness of the riches, of the wisdom and knowledge of God.

Greek/Latin: Ubiquitous, but these terms are not classical. Not in Lausberg, but attested in Cicero.

Ancient Chinese: One will need to study the exact force of za1i 哉 in exclamatory sentences. Is this always positive? Probably not. Apparently za1i 哉 always has verbal/sentential scope. We need to know what kinds of statements are currently marked with 哉 to form exactly what kinds of exclamatory sentences. And how they compare with Greek and Latin cases of this sort. See the survey in GRAMMAR:zai.

NB: The mode of thought is one in which one not only understands, registers and declares things, but where one theatrically abandons oneself to public amazement at what one has understood, described or accounted for deserves study.

Note that Cicero: o tempora, o mores is exclamatio and not admiratio.

Rhetorical device locations: 36
  • 論語 「大哉問！
  • 論語 郁郁乎文哉！
  • 論語 「管仲之器小哉。」
  • 論語 「君子哉若人！
  • 論語 「賢哉，回也！
  • 論語 洋洋乎盈耳哉！」
  • 論語 巍巍乎！
  • 論語 蕩蕩乎！
  • 論語 煥乎其有文章。」
  • 論語 「大哉堯之為君也！
  • 論語 巍巍乎其有成功也，
  • 論語 「大哉孔子！
  • 論語 「久矣哉，
  • 論語 時哉時哉！」
  • 論語 「孝哉閔子騫！
  • 論語 「善哉！
  • 論語 「善哉問！
  • 論語 「富哉言乎！
  • 論語 「野哉，
  • 論語 「小人哉， 樊須也
  • 論語 「小人哉， 樊須也
  • 論語 「庶矣哉！」
  • 論語 誠哉是言也！」
  • 論語 小人哉！
  • 論語 「君子哉若人！
  • 論語 賢乎哉！

    賢乎哉

  • 論語 「有心哉， 擊磬乎
  • 論語 「果哉！
  • 論語 「直哉史魚！
  • 論語 君子哉蘧伯玉！
  • 論語 難矣哉！」
  • 論語 君子哉！」
  • 論語 玉帛云乎哉！
  • 論語 鍾鼓云乎哉！」
  • 論語 難矣哉！
  • 論語 子說。

    The admiratio is not here articulated in language, but it is important to note how Confucius responds emotionally rather than through a normative judgment.