There are two types of the sentence structure of Yarimorai in modern Japanese: (1) the beneficiary is in the core structure (2) the beneficiary is not in the core structure. The former type includes four types of Yarimorai : ⓐ the direct object of Yarimorai ⓑ the indirect object of Yarimorai ⓒ the possessor of direct object of Yarimorai ⓓ the possessor of indirection object of Yarimorai. Every Yarimorai verb can be applicable to the above type, but the following kiyoutai is used in daily expressions. 1)「…お父さんが四谷と和解してくれれば、いちばんいいんですが <お父さんが四谷と和解してくれる>(冬の旅) 2)下女の袈裟治は塵払を取り出して、背中に附いた雪を払ってくれる。 <袈裟治は(自分から)雪を払ってくれる>(破戒) The above sentence structures have not been studied. Therefore, the verbs which need these sentence structures are examined, and the positions of the sentence structure of Yarimorai are also investigated. The conclusion is as follows: The basic usage of Yarimorai belongs to the four types in case the beneficiary is in the core structure. The structure in which the to/kara case is the beneficiary, is also included in the indirect object of Yarimorai in that it requires the modifier which modifies the other to complete the categorical meaning of the kiyoutai verbs themselves. But with a formal point of view, it is not acceptable that the structure in which to/kara case is the beneficiary, is the same as the indirect object of Yarimorai because the structure requires either the to case or the kara case. And in case of the kara case, most of torihazusino musubituki, hanasiaiteno musubituki, and detokorono musubituki has the same meaning unless there is a strict semantic distinction, because the structure of the possessor of direct object of Yarimorai (no case) and reciprocal relationship between the kara case and the no case exist in the sentence. With the above reasons, I suggest that the structure of darekaga dareka (beneficiary)to/kara (nanikawo) ∼siteyaru/kureru be called another structural type.
동북아시아문화학회 [The Association of North-east Asian Cultures]
설립연도
2000
분야
복합학>학제간연구
소개
동북아시아 문화의 다양성과 정체성을 연구 토론하고, 지역내 문화 교류의 다양한 모습을 연구하고 문화변동의 큰 틀을 집적함으로써 우리 민족 문화 및 상대 민족의 문화적 터전을 이해하여 문화공동체적 특성을 계발하고 상호 관련성의 강화를 유도하는 학술활동을 통해 동북아시아의 문화발전에 이바지함.