英文摘要 |
The study on the proper use of 'rashii','youda' as well as 'souda' has been widely investigated by various researchers since Teramura's (1979) first publication. Nevertheless, there are still some points need to be further clarified. The major purpose of this article is to rethink and discuss the semantic cores of 'youda' and 'rashii' based on the arguments of Nobayashi(1999) and Kikuchi(2000).The results of this study are as follows: if 'youda' refers to the experience, feeling or knowledge of a speaker, then it means that 'youda' can be used in a situation such as making judgment according to speaker's own intention. However, it does not necessarily mean that the judgment he made completely reflects the reality of a phenomenon, it merely approximates the reality. While a characteristic has manifested itself in the shifting process of a phenomenon, 'rashii' is used in such a situation where results have been observed. As for the process of observation or inference, it is extended based on the relation between phenomenons. A speaker's experience or feeling may be involved in the process, but as it is not especially noticed. As a result, it can be said that the intervention of a speaker can be ignored in this case. 'rashii' and 'youda' differs in the way as indicated above, but they are common in one point that whether the observed phenomenon or result is true or not remains uncertain. 'souda' is used to show the semantic characteristics of certain expression that describe the properties of things. Speaker's attitude and the flow of speaking are the factors that influence the interchangeability of the group of'rashii','youda' and 'souda'.it seems that 'souda' is more dominant than the former two. |