This shit be shady. Now it's 18, but it used to be 16, and since the 16 year-old looks so goddamn young and some of the stuff he's in in-game, most people are pretty sus about why he looks 6 than 16 but it's weirder now that he's 18, since he still looks 6. Heck, my brother has facial stuff and he's 14! I wouldn't have much problem with the game if the 18 actually looked 18 and not a child that needs potty training in pull-ups. I think that's why so many people are pressed about this game, that the 18 year old looks like he needs milk from his mom.
A game about dating a child. So, I can't just go ahead and report this itch. But I've heard good things about it and it seems really cute and fun to play so I hope I can play the game soon! I've been downloading and playing lewd games from itch. Someone that actually liked me and I liked them back? Have I wasted my youth being a boring do nothing person or maybe it would have been the same whether I tried or not?
In the end, I'm happy to have the close and good friends that I have now in my life but I regret not experiencing real love when I was younger,. It's crazy how a simple game with simple graphics and 0 nudity can make me feel this way yet the more complicated games with advanced graphics and animation makes me feel nothing except feeding my domination fetish lol, sorry for typing all of that I just felt like sharing my experience with you and I'm sure that if you're not interested you'd probably stop reading and ignore my comment so no harms done,,,,,thank you.
Lmao my dude you wrote your life story and I appreciate that XD. I really like the game however I cant figure out how to get all of the 'special' scenes which is kinda disappointing but I was wondering why you can buy that outfit type thing? Make him clean room. Oh yay, you're planning on translating this to English? I would like you to help me in proofreading and editing. I'll let you know when I find a translator.
One day his mother, tired of this, decides to looks for a job for him and luckily for her though not for him finds one. A friend of hers needs to take care of her year-old son named Puri Puri. Taida reluctantly accepts on the condition that he'll only babysit Puri for 2 weeks. Will he be able to babysit Puri Puri? Will the two of them be able to start a relationship? Will Taida's mother stop saying he's lazy? The answer to these questions is up to you!
Update: v. Rating: All ages As long as you don't mind about boys love, of course More information. Download Now Name your own price. Click download now to get access to the following files: Puri-Puri Jul 04, Mar 02, Comments Log in with itch. All mostly devoid of the unneeded gritty realism edginess. Specifying ages triggers people too much.
Also sorry for the nasty comments you've gotten. Puzzle Deluxe, you have made my day. Puri looks so cute in that neko cat outfit! I finished playing and got 10 cgs, this game is a bit pedo-ish. What actual 16 yrs old would have one, wtf. Note that I am using the term knowledge very broadly, denoting information, memories, and thoughts.
This metaphor is related to the con- ceptualization of the ear as a vessel i. The latter perhaps sug- gests that the ear vessel must be open if information is to be retrieved.
Although it may appear that these expressions are more straightforwardly related to audition than cognition, it is clear in context that a request is being made for comprehension, not the simple perception of sound waves.
Thus an ear that grows might be expected to be a more sophisticated, highly developed knowledge archive. The pervasiveness of the cultural belief that knowledge is received by and stored in the ear can be seen in the following excerpt from a conversa- tion I had with Thaayorre elder Alfred Charlie.
In it, Charlie is excusing his forgetfulness: 2 a. Though losing the metonymic motivation, this paraphrase makes explicit the paral- lelism between the Thaayorre conceptualization of the ear, and the English concept of mind.
We might connect the conceptualization of the ear as the metonymical basis for the mind with the dominance of oracy in cul- tures like the Thaayorre. The fact that knowledge about history, cosmogra- phy and other important cultural information is primarily transmitted through the ear in the form of sound waves is a clear motivation for privi- leging this organ.
In addition to the conceptualization of the mind as the locus of thought, there is a metaphorical association between sight and knowledge in English and most European languages.
For example, the act of showing i. Such an association is cross- linguistically common, both within the Australian context as documented by, e. There are several more specific conceptual meta- phors, however, that subcategorise Thaayorre expressions in this domain. Finally, the belly-container might rupture under emotional stress.
This association between emotion and character is not unusual, given that sustained emotional states are, in various theories, e. The belly is associated equally with positive and negative emotions and characteristics. This can be seen in expressions ranging from surprise to love to anger. If the heart were metonymically standing for the whole person, we would expect the expression big-hearted to literally refer to a big person.
However, a large stature does not necessarily imply gener- osity. Here the liver acts as a meto- nym for good character. Clearly there is no necessary correlation between physical strength and altruism. Not all emotions associated with the liver are positive, however. The compound meer- kun-waarr eye-bottom-bad is used to describe empathetic sorrow.
The heart itself, however, plays only a very minor symbolic role in Kuuk Thaayorre. This can most plausibly be explained by the fact that the belly is viewed as the core of the person overall analogous to the English heart , while the heart is characterised as the core of the chest cavity due to its central importance if not location.
Roots of cultural conceptualizations 3. Ethnomedicine and cosmovision In order to explain the regularity with which particular internal organs e. Perhaps most promising are the ethnomedical beliefs and practices that attempt to rationalize bodily symptoms and occurrences.
Unlike many ethnomedical systems from both Western and Eastern cultures, which account for disease and discomfort in terms of forces internal to the body e. Most of these taboos involved the proscription of particular foods to people in various conditions. Young men, for example, would abstain from many key foods in the Thaayorre diet prior to their initiation. The relationship between food taboos and the present discussion is two- fold. Secondly, food taboos are largely anthropomorphic.
The proscription of many foods is explained by drawing analogies between the particular food and the human body part that might be harmed by its consumption. For example, A pregnant woman could not eat carpet snake. It was thought that when she came to labour, the birth would be impeded as the snake wrapped itself around her abdomen. Parents had to avoid eating scrub turkey eggs while their first-born was still a baby lest the child develop large egg shaped lumps.
Taylor This anthopomorphism fits within a much broader connection between the landscape, its inhabitants and the supernatural world. In the Thaayorre cosmology, these three are inextricably linked, and the Thaayorre language is filled with metaphors that describe the natural world in terms of the hu- man body. The description of mental, emotional and spiritual experiences in terms of body parts fits within this broader understanding of the external world in corporeal terms.
Physiological basis for conceptualization An alternative source of explanation may lie within the human body itself. Although what we conceive of as thought, emotion, and life force are non- corporeal, each of these does usually have some physiological manifesta- tions. That is to say, although biologi- cal events may in some cases inspire the conceptualization of emotion and other non-corporeal experiences , this conceptualization is in no way prede- termined by the biological events, which may be differently interpreted and described according to the cultural models resulting from the major pre- occupations of the people and communities concerned.
Accordingly, although many of the Thaayorre conceptual metaphors appear inspired by physiological effects e. Geeraerts and Grondelaers , arguing that the eth- nomedical theory of the four humours mediates between bodily experiences of emotion and the English descriptions thereof, contrast the physiological symptom of heat with metaphors based on heat.
The Thaayorre thus fo- cus on quite a different physiological symptom of shame to the one privi- leged by English speakers, namely the flushed face. Indeed, an English speaker is much more likely to associate their body hair standing on end with terror or premonition. Thus a single physiological symptom can be differently interpreted and conceptualized by speakers of different lan- guages, leading to alternative patterns of association.
Conclusion Cultural models associating the intellect, emotions and life force with bod- ily loci are evidenced by languages spoken in every corner of the globe. But just how similarly do speakers of different languages conceptualize emotion, reason and vitality?
This paper has presented an array of embod- ied metaphors and metonymies across these domains in Kuuk Thaayorre, and has proposed some overarching conceptual metaphors and metonymies to account for them. Whilst some of these conceptual metaphors and metonymies have analogues in English and other languages around the world, many do not. The data presented in this paper thus show the associa- tions between internal experiences associated with emotions, the spirit and intellect and particular internal organs to vary between linguistic commu- nities.
Acknowledgements The research reported here was initiated during my candidature at the University of Melbourne and the Max Planck Institute for Psycholinguistics, and funded in large part by these organisations and by the Pormpuraaw Community Council.
My thanks to the editors and anonymous reviewers for their extremely helpful sugges- tions, and in particular to my Kuuk Thaayorre language teachers who with enthusi- asm and good humour taught me all I know about embodiment in Kuuk Thaayorre. Notes 1. Bauer, Anton Das melanesische und chinesische Pidginenglisch. Regensburg: Carl. Ekman, Paul and Richard J. Davidson eds. Oxford: Oxford University Press. Foote, Tom and Allen H. Toowoomba, Jolen Press.
Good feelings 43 Gaby, Alice Extended uses of Thaayorre body part terminology. Melbourne Pa- pers in Linguistics and Applied Linguistics. Language Sciences. Geeraerts Dirk and Stefan Grondelaers Looking back at anger: cultural traditions and metaphorical patterns. In John R. Taylor and Robert E.
MacLaury eds. Language and the cognitive construal of the world. Berlin: Mouton de Gruyter. Goddard, Clifford Cross-linguistic research on metaphor. Language and Communica- tion. Pragmatics and Cogni- tion — Hupka, Ralph B. Tarabrina Anger, envy, fear, and jealousy as felt in the body: A five-nation study.
Cross-Cultural Research, 30, — Johnson, Mark The body in the mind: the bodily basis of meaning, imagination, and reason. Chicago: The University of Chicago Press. Taylor and R. Lan- guage and the cognitive construal of the world.
0コメント