Статті в журналах: "Understanding/ interpretation"

1

Lavender, Larry. "Understanding Interpretation." Dance Research Journal 27, no. 2 (1995): 25. http://dx.doi.org/10.2307/1478019.

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2

Brown, Beth, and Bonnie Eilerman. "Understanding Blood Gas Interpretation." Newborn and Infant Nursing Reviews 6, no. 2 (June 2006): 57–62. http://dx.doi.org/10.1053/j.nainr.2006.03.005.

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3

Jennings, Richard C. "Translation, Interpretation and Understanding." Philosophy of the Social Sciences 18, no. 3 (September 1988): 343–53. http://dx.doi.org/10.1177/004839318801800303.

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4

Lalonde, Christopher E., and Michael J. Chandler. "Children's understanding of interpretation." New Ideas in Psychology 20, no. 2-3 (August 2002): 163–98. http://dx.doi.org/10.1016/s0732-118x(02)00007-7.

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5

Christiansen, Bo. "Understanding the Distribution of Multimodel Ensembles." Journal of Climate 33, no. 21 (November 1, 2020): 9447–65. http://dx.doi.org/10.1175/jcli-d-20-0186.1.

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AbstractWhen analyzing multimodel climate ensembles it is often assumed that the ensemble is either truth centered or that models and observations are drawn from the same distribution. Here we analyze CMIP5 ensembles focusing on three measures that separate the two interpretations: the error of the ensemble mean relative to the error of individual models, the decay of the ensemble mean error for increasing ensemble size, and the correlations of the model errors. The measures are analyzed using a simple statistical model that includes the two interpretations as different limits and for which analytical results for the three measures can be obtained in high dimensions. We find that the simple statistical model describes the behavior of the three measures in the CMIP5 ensembles remarkably well. Except for the large-scale means we find that the indistinguishable interpretation is a better assumption than the truth centered interpretation. Furthermore, the indistinguishable interpretation becomes an increasingly better assumption when the errors are based on smaller temporal and spatial scales. Building on this, we present a simple conceptual mechanism for the indistinguishable interpretation based on the assumption that the climate models are calibrated on large-scale features such as, e.g., annual means or global averages.

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6

Amuzu, Evershed K., Akua Campbell, and Seth Ofori. "“That’s not my understanding”." Language and Dialogue 10, no. 3 (December 4, 2020): 389–421. http://dx.doi.org/10.1075/ld.00076.amu.

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Abstract This study investigates the extent to which mostly untrained interpreters render accurately the voices of participants in Ghanaian district courts, and how the participants orient to shortcomings in the interpretations. Based on 7.5 hours of audio-recordings, we found that 91% of interpretations were accurate. The 9% of interpretations that were inaccurate were of five types: non-equivalence in propositional content, omissions, elaborations, incorrect grammatical forms and literal translations. We also found that on some occasions, inaccurate interpretations are corrected by other court participants, making the interpreting activity a collaborative effort. Judges were the most likely to intervene when an interpretation went wrong, perhaps a reflection of the sense of responsibility felt by them for anything that happens in their courtroom.

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7

Blanco Salgueiro, Antonio. "Marcelo Dascal, Interpretation and Understanding." Crítica (México D. F. En línea) 38, no. 114 (December 6, 2006): 93–98. http://dx.doi.org/10.22201/iifs.18704905e.2006.490.

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8

Mulhall, Stephen. "Davidson on Interpretation and Understanding." Philosophical Quarterly 37, no. 148 (July 1987): 319. http://dx.doi.org/10.2307/2220403.

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9

Sutcliffe, Tom, Opera Workshop, and Raymond Warren. "Studies in Understanding and Interpretation." Musical Times 136, no. 1834 (December 1995): 667. http://dx.doi.org/10.2307/1003565.

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10

Gibbs, Raymond W. "Marcelo Dascal, Interpretation and Understanding." Pragmatics and Cognition 13, no. 2 (November 7, 2005): 405–13. http://dx.doi.org/10.1075/pc.13.2.10gib.

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11

Schwartz, Lisa. "Understanding Silence: Meaning and Interpretation." Performance Research 4, no. 3 (January 1999): 8–11. http://dx.doi.org/10.1080/13528165.1999.10871685.

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12

Zhang Wang, Ji-Yuan Fan, and Yu-Huai Shao. "Understanding transients: a conceptual interpretation." IEEE Transactions on Power Systems 12, no. 2 (May 1997): 521–26. http://dx.doi.org/10.1109/59.589591.

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13

Hanson, Anthony. "Book Reviews : Understanding and Interpretation." Expository Times 99, no. 7 (October 1988): 217. http://dx.doi.org/10.1177/001452468809900717.

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14

Knospe, C. R., and V. S. Lefante. "Understanding System Zeros." International Journal of Mechanical Engineering Education 21, no. 4 (October 1993): 316–26. http://dx.doi.org/10.1177/030641909302100402.

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An intuitive physical interpretation of a transfer function's poles is easily made: the natural frequencies of the system. A similar physical interpretation of a transfer function's zeros can also be made: the natural frequencies of special subsystems. In this paper, such an interpretation is advanced for certain spring-mass-damper systems using a rigorous and intuitive demonstration. This interpretation may serve as a useful paradigm for understanding the relationship between structural dynamics and transfer functions.

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15

Les, Zbigniew, and Magdalena Les. "Understanding as an interpretation in a shape understanding system." Journal of Experimental & Theoretical Artificial Intelligence 15, no. 4 (October 2003): 433–59. http://dx.doi.org/10.1080/09528130310001598438.

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16

Heineman-Pieper, Jessica, and Amanda Woodward. "Understanding infants’ understanding of intentions: Two problems of interpretation." Consciousness and Cognition 12, no. 4 (December 2003): 770–72. http://dx.doi.org/10.1016/j.concog.2003.08.007.

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17

Bilevsky, Vlad. "Understanding and Imagination. A Kantian Interpretation of Hegel's “Inverted World”." Balkan Journal of Philosophy 14, no. 2 (2022): 157–62. http://dx.doi.org/10.5840/bjp202214219.

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In this article, I discuss an interpretation of Hegel's concept of the “Inverted World” (verkehrte Welt), which is present in the final part of the chapter on Force and Understanding in the Phenomenology of Spirit. Other than my own reading of the chapter, I also summarize the three most important interpretations of the verkehrte Welt from the last century: those of Jean Hyppolite, Hans-Georg Gadamer and Joseph Flay. I have chosen these three due to the typology of interpretation within them: the first one adopts a Christian reading of Hegel, the second a Hellenistic phenomenological interpretation, and the last one, which is closest to the interpretation I also propose, a reading consistent with the thought of Immanuel Kant. The article ends with a possible interpretation of Hegel's verkehrte Welt through Kant's “Schematism of the Pure Concepts of Understanding” from his Critique of Pure Reason, where I argue that Kant's fundamental faculty of imagination and its object, schemata, play the same role in Kant's system that Hegel's verkehrte Welt does in the development of natural consciousness.

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18

Konacheva, Svetlana A. "UNDERSTANDING AND PREUNDERSTANDING IN THEOLOGICAL HERMENEUTICS." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 1 (2023): 10–30. http://dx.doi.org/10.28995/2073-6401-2023-1-10-30.

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The article provides a comparative analysis for the interpretation of theological hermeneutics in the works of Karl Barth and Rudolf Bultmann. The author considers the specifics in their understanding of the purpose and tasks of theological hermeneutics, its relationship with philosophical hermeneutics, the issues of preunderstanding and the hermeneutic circle. Barth’s hermeneutics is part of dogmatics; the hermeneutic question is the question of how we can adequately speak of God’s revelation in history. God must never become the object of our interpretations, but must always remain the subject who interprets us. Barth’s hermeneutics is characterized by a preliminary comprehension of the theological meaning of the Bible, which for him is the “otherness” of God. Bultmann sought to develop an adequate description of the human situation in which biblical texts are able to speak to us, tried to clarify preunderstanding, the formal conditions for the process of biblical interpretation. Since all human knowledge of God is interpreted knowledge, the theologian who reflects on that process of interpretation needs to reflect on the conceptual framework in which he is interpreting. For Bultmann, unlike Barthes, an open discussion in the presuppositions of any approach to texts should not be seen as determination of our understanding of those texts

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19

Hidayatullah, Muh Gufron, and Abu Bakar. "DIMINISHING RELIGIOUS EXTREMIST UNDERSTANDING." Al'Adalah 25, no. 2 (December 31, 2022): 227–46. http://dx.doi.org/10.35719/aladalah.v25i2.294.

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Understanding qital verses in language and context is crucial in correcting radical views. In understanding a verse about war or killing, it is essential always to consider the historical context and use an adequate linguistical analysis to avoid mistakes in concluding the meaning of said passages. If these two aspects are applied during the interpretation of qital verses, radicalized views will be able to be reduced. One of the interpretation books qualified as such is Syaikh Nawawi al-Bantani's Marah Labid. There is a uniqueness within this interpretation that is interesting to study. This research used the qualitative model to understand qital verses and the contextualization in Marah Labid's interpretation. The method used for this research was normative research. The primary source of this research was the Marah Labid, which is the interpretation of Syaikh Nawawi regarding qital verses. Data collection and analysis were done by searching and studying Syaikh Nawawi's interpretation of qital, then contextualizing them with recent times using Fazlul Rahman's theory. The result of this research underlined a few points; firstly, in almost every qital verse, Syaikh Nawawi's interpretation began with the word Ibtida', which means 'is started (by).' With this interpretation, it is understood that the qital verses are not orders to wage war against unbelievers without the existence or threat of attacks. On the contrary, these verses placed war as a means to retaliate against the unbelievers who have attacked first or are known to have plans to attack (kill). Secondly, the order to wage war must be interpreted with the context behind its reveal in mind; said condition should then be compared and correlated with recent times.

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20

Nikiforov, Alexander L. "T. Kuhn on Interpretation and Understanding." Voprosy Filosofii, no. 12 (2020): 161–64. http://dx.doi.org/10.21146/0042-8744-2020-12-161-164.

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The author of the article emphasizes that, although before Kuhn, philosophers talked about theories, fundamental principles, or laws, about research methods, all these concepts expressed only one side of science. The concept of “paradigm”, despite its natural vagueness, very successfully unites all these aspects: a paradigm is a set of theories, laws, methods, and research models recognized by the scientific community at a certain period. The article considers the question of how T. Kuhn interpreted interpretation and understanding in the natural and human sciences. It is shown that Kuhn identified the interpretation of sensory impressions though natural language with the interpretation of human behavior, and therefore did not see the fundamental difference between the natural sciences and the humanities. From his point of view, the astronomer interprets the objects he observes in exactly the same way as the humanist interprets text or human behavior. However, the interpretation of human behavior is ascribing to the observed actions of a persona certain intention – motive, goal, motivation. We do not ascribe any intentions to natural objects, and this is fundamental difference between the natural sciences and humanities. Kuhn does not see this difference, since he identifies the “natural interpretation”of sensory impressions through everyday language with the theoretical interpretation of observable objects through myth, religion, scientific theory.

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21

Kuzenko, Н. M. "UNDERSTANDING SEMIOTIC CODES IN TEXT INTERPRETATION." "Scientific notes of V. I. Vernadsky Taurida National University", Series: "Philology. Journalism" 2, no. 1 (2022): 78–83. http://dx.doi.org/10.32838/2710-4656/2022.1-2/13.

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22

김영욱. "A Basic Understanding of Hyangga Interpretation." Korea Journal 50, no. 2 (July 2010): 72–96. http://dx.doi.org/10.25024/kj.2010.50.2.72.

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23

Faye, Jan. "Scientific understanding, representation, and explanation." EPISTEMOLOGIA, no. 2 (November 2012): 183–96. http://dx.doi.org/10.3280/epis2012-002001.

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This paper attempts to show that scientific explanation relies not only on theoretical representation but also on scientific understanding. It introduces a distinction between ‘embodied' and ‘reflective' understanding and argues that both forms of understanding have an important role to play in the constitution of any scientific practise. Other significant features of a scientific practice are the act of explanation and interpretation. Thus, the paper claims that scientists' ability to produce scientific explanations and interpretations rests on both representational and non-representational knowledge.

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24

Aziz, Abd, and Made Saihu. "HISTORISITAS DAN SUMBER TAFSIR KEBAHASAAN DALAM MEMAHAMI BAHASA AL-QURAN." Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an 22, no. 01 (August 14, 2022): 1–23. http://dx.doi.org/10.53828/alburhan.v22i01.740.

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This paper aims to describe linguistic interpretation (tafsir lughawi) as a tool in understanding the language of the Koran and sources that can be used as references in the interpretation of the Koran. The types of linguistic interpretations obtained are interpretations with the i'rab Al-Quran approach, nahwu, morphology, sharaf, allegory (amtsal), munasabah, qira'ah. Linguistic interpretation can affect the theological, Sufistic, philosophical, and scientific sides. Linguistic interpretation is also not just understanding the verses of the Koran literally, and of course it can touch social and other aspects, so that the meaning of the verses of the Koran can be fully understood. The interpreter's linguistic ability has an important role in interpreting the Qur'an. The consequence of the inclusion of Arabic as the language of the Koran causes variations in understanding in linguistic interpretation. Methods and linguistic analysis cannot be separated from the tendency of the interpreter, and this is a separate place for the reader.

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25

Allan, James. "CONSTITUTIONAL INTERPRETATION V. STATUTORY INTERPRETATION: Understanding the Attractions of ‘Original Intent’." Legal Theory 6, no. 1 (March 2000): 109–26. http://dx.doi.org/10.1017/s1352325200061048.

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26

Walshaw, C. "Interpretation is Understanding and Application: The Case for Concurrent Legal Interpretation." Statute Law Review 34, no. 2 (December 23, 2012): 101–27. http://dx.doi.org/10.1093/slr/hms044.

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27

Allred, Ammon. "Unresolved Futurities: On Hermeneutical Shapes." Oxford Literary Review 37, no. 1 (July 2015): 45–66. http://dx.doi.org/10.3366/olr.2015.0150.

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I offer a hermeneutical/deconstructive interpretation of a specific drawing by Leonardo da Vinci and a thought-experiment suggested by that drawing. My reason for turning to this drawing is that it graphically illustrates an ambiguity in Martin Heidegger's notion of the hermeneutical circle. I take this ambiguity to be illustrative of an interpretive problem of crucial importance to mainstream interpretations of Heidegger as well as to the hermeneutical and deconstructive traditions. I explicate this problem through an interpretation of relevant passages in Being and Time and argue 1) that there are two different, irreducible understandings of futurity in Heidegger's thought, and 2) that Heidegger's understanding of the present helps to mediate these different meanings of futurity. The thought experiment with which the article begins raises questions about the role of the imagination in understanding the temporal structure of intentionality. By calling attention to the mediating role that the present plays in Heidegger's understanding of temporality in Part II of Being and Time, I argue for an interpretation of the hermeneutics of understanding that better answers the questions posed by this thought experiment.

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28

EVANS, CRAIG A. "Understanding the Gospel of Judas." Bulletin for Biblical Research 20, no. 4 (January 1, 2010): 561–74. http://dx.doi.org/10.2307/26424720.

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Abstract The discovery and publication of the Gospel of Judas created a sensation in scholarly and popular settings alike. Much of the interest in the new publication grows out of the interpretation that was advanced, in which Judas Iscariot is understood as a hero, more or less, the greatest of the disciples, to whom Jesus entrusted his most important teaching. Ongoing critical study of the Coptic text, however, has raised troubling questions about this interpretation and on what basis it rests. The recent recovery of more fragments of the text also undermines the widely reported interpretation. The present study reviews several recent publications that suggest a very different interpretation.

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29

Ziemke, Tom. "Understanding robots." Science Robotics 5, no. 46 (September 30, 2020): eabe2987. http://dx.doi.org/10.1126/scirobotics.abe2987.

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Elucidating the neural and psychological mechanisms underlying people’s interpretation of robot behavior can inform the design of interactive autonomous systems, such as social robots and automated vehicles.

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30

Liotta, Vincent, and Raymond Warren. "Opera Workshop: Studies in Understanding and Interpretation." Notes 53, no. 2 (December 1996): 480. http://dx.doi.org/10.2307/900141.

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31

Walsh, Anthony. "Teaching Understanding and Interpretation of Logit Regression." Teaching Sociology 15, no. 2 (April 1987): 178. http://dx.doi.org/10.2307/1318033.

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32

Sivarajah, Yathunanthan, Eun-Jung Holden, Roberto Togneri, and Mike Dentith. "Towards Understanding and Improving Geoscientific Data Interpretation." ASEG Extended Abstracts 2013, no. 1 (December 2013): 1–4. http://dx.doi.org/10.1071/aseg2013ab143.

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33

Park,DongGook, Chul-shin Kim, and ChoonBo Shim. "KEC2005 Program Outcomes: Sound Interpretation and Understanding." Journal of Engineering Education Research 18, no. 3 (May 2015): 33–38. http://dx.doi.org/10.18108/jeer.2015.18.3.33.

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34

Nuyen, A. T. "Interpretation and Understanding in Hermeneutics and Deconstruction." Philosophy of the Social Sciences 24, no. 4 (December 1994): 426–38. http://dx.doi.org/10.1177/004839319402400402.

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35

Gardiner, Patrick. "Interpretation in History: Collingwood and Historical Understanding." Royal Institute of Philosophy Supplement 41 (September 1996): 109–19. http://dx.doi.org/10.1017/s135824610000607x.

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When considering a suitable topic for inclusion in this collection, it occurred to me that it might be worth discussing a writer whose interests were largely centred on themes directly related to those cited in the collection's title, and who throughout most of his philosophical career remained particularly insistent upon the need to define the boundaries separating humanistic modes of understanding from ones associated with the physical sciences. The writer in question was R. G. Collingwood. Although Collingwood has justly been credited with perceptive insights into the metaphysical origins and presuppositions of natural science, as well as with raising pointed questions concerning the nature of conceptual change in scientific thought, he had in fact little first-hand knowledge of the subject and it is not in this sphere that his chief claims to importance and originality lie. Rather, they are to be found in an area with which he was certainly intimately acquainted and in which as a practitioner he helped to make significant discoveries on the ground. That was history, a discipline requiring in his view a type of thinking that had either been ignored by his philosophical contemporaries or else misconceived and distorted by those who had troubled to consider it. Thus, as a result of making a serious effort on his own account to come to terms with what it involved, he became—in his own words at the time—‘more and more conscious of being an outlaw’.

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36

Thornton, Tim, Ajit Shah, and Philip Thomas. "Understanding, testimony and interpretation in psychiatric diagnosis." Medicine, Health Care and Philosophy 12, no. 1 (April 5, 2008): 49–55. http://dx.doi.org/10.1007/s11019-008-9130-6.

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37

Bell, Simon, Tessa Berg, and Steve Morse. "Towards an Understanding of Rich Picture Interpretation." Systemic Practice and Action Research 32, no. 6 (January 12, 2019): 601–14. http://dx.doi.org/10.1007/s11213-018-9476-5.

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38

MITROVIĆ, BRANKO. "HISTORICAL UNDERSTANDING AND HISTORICAL INTERPRETATION AS CONTEXTUALIZATION." History and Theory 54, no. 3 (October 2015): 311–32. http://dx.doi.org/10.1111/hith.10762.

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39

Buckton, G. "Understanding experimental design and interpretation in pharmaceutics." International Journal of Pharmaceutics 73, no. 3 (July 1991): 267. http://dx.doi.org/10.1016/0378-5173(91)90419-o.

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40

Vasilyeva, N. V., and T. V. Tritenko. "Mytho-Eponyms: Issues of Understanding and Interpretation." Linguistics and Language Teaching 19, no. 2 (November 28, 2023): 17–28. http://dx.doi.org/10.37892/2218-1393-2023-19-2-17-28.

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This article deals with eponymous terms in the language of clinical psychology, which incorporate the name of a mythological and/or literary character, referred to as mytho-eponyms. The necessity of categorizing them as a distinct type is justified basing on the pro-found semantic relationships between the onymic and appellative components of the term, representing a relationship of a model or prototype. The model, in this context, is not static but generally constitutes an entire mythological narrative. The challenge in understanding such terms is not only linked to professional knowledge but also to the awareness of cultural texts. To assess the extent of assimilating professional knowledge represented in mytho-eponyms, a methodology for cross-professional surveying is presented. This method includes evaluating the term from the perspectives of two professional focus groups: philology students and medical students. The survey demonstrated, on the one hand, a gradual washout of cultural information from the professional sphere and the erosion of cultural meanings. On the other hand, it served as a criterion for assessing the cognitive accuracy of the term.

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41

Thom, Paul. "Toward a Broad Understanding of Musical Interpretation." Revue internationale de philosophie 238, no. 4 (December 1, 2006): 437–52. http://dx.doi.org/10.3917/rip.238.0437.

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42

Renard, Philippe, Damian Glenz, and Miguel Mejias. "Understanding diagnostic plots for well-test interpretation." Hydrogeology Journal 17, no. 3 (November 20, 2008): 589–600. http://dx.doi.org/10.1007/s10040-008-0392-0.

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43

Garg, Rakesh. "Understanding data and its analysis for interpretation – Correct interpretation and safety matters!" Journal of Anaesthesiology Clinical Pharmacology 36, no. 2 (2020): 145. http://dx.doi.org/10.4103/joacp.joacp_438_19.

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44

Aitken, Alan R. A., Mike C. Dentith, and Eun-Jung Holden. "Towards understanding the influence of data-richness on interpretational confidence in image interpretation." ASEG Extended Abstracts 2013, no. 1 (December 2013): 1–4. http://dx.doi.org/10.1071/aseg2013ab133.

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45

Hill, Andrew. "Understanding Interpretation, Informing Composition: audience involvement in aesthetic result." Organised Sound 18, no. 1 (March 26, 2013): 43–59. http://dx.doi.org/10.1017/s1355771812000234.

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This paper documents elements of a research project undertaken between 2008 and 2012. Building upon the Intention/Reception project of Leigh Landy (2006) and Rob Weale (2005), the project sought to investigate audience interpretations for works of electroacoustic audiovisual music and to utilise an expanded understanding of the audience – as active participants in interpretation – to subsequently inform the composition of new works. This project combined three distinct research methodologies: empirical data collection, scholarly research and composition. The composed works were both informed by the results of empirical data collection and scholarly research, and adapted (re-composed) throughout the latter stages of the research in order to explore emergent research findings and research hypotheses.Interpretations were demonstrated to be contingent upon the individual lived experience of an audience member, with aspects of the work's discourse acting to narrow the interpretative potential of the work. The use of mimetic materials (sonic or visual) within works of electroacoustic audiovisual music were demonstrated to be potentially obstructing to an aesthetic interpretation of the work. And the importance of recognising the distinction between physical signal and perceived object was highlighted within the process of composition and the subsequent testing.

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46

Pratama, M. Hendrik. "Melampaui Penanda Kebahasaan: Pencarian Mitos dalam Penafsiran Aḥmad bin ’Alī al-Būnī di Syams al-Ma’ārif al-Kubrā". Contemporary Quran 3, № 1 (25 березня 2023): 35–52. http://dx.doi.org/10.14421/cq.v3i1.5663.

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Mystical interpretations that are often seen as irrational interpretations obscure the rationality and scientific values contained in these interpretations. The assessment of mystical interpretation as irrational interpretation is caused by the understanding that someone who interprets mystically is thought to have no capability in interpreting the Qur’an. Thus, this study aims to demonstrate Aḥmad ibn ‘Alī al-Būnī’s mystical reasoning when interpreting the Qur’an in Shams al-Ma’ārif al-Kubrā from the argument that mystical interpretation-although seemingly irrational-has its own scientific basis and logical flow to arrive at a mystical understanding of the Qur’an. To achieve this goal, this study uses a qualitative method with the semiotic theory offered by Roland Barthes, which he divides into denotation and connotation analysis as a knife of analysis. The study shows that al-Būnī’s scientific background plays an important role in shaping his understanding of the Qur’anic verses. The interpretation of the basmalah, for example, al-Būnī interpreted it as a symbol of security, guarding, conquest, blessing, help, and salvation that resulted from his understanding of the names of the all-protective Allah contained in the term. The above understanding was formed through al-Būnī’s scientific background which mastered the science of letters (ilm al-huruf) and the names of Allah (al-Asma’ al-Husna). As a result, there are practices on the basmalah, such as reciting the basmalah 20 times before going to bed to avoid theft, demonic interference, or disaster.

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47

McShane, Marjorie. "Natural Language Understanding (NLU, not NLP) in Cognitive Systems." AI Magazine 38, no. 4 (December 28, 2017): 43–56. http://dx.doi.org/10.1609/aimag.v38i4.2745.

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Developing cognitive agents with human-level natural language understanding (NLU) capabilities requires modeling human cognition because natural, unedited utterances regularly contain ambiguities, ellipses, production errors, implicatures, and many other types of complexities. Moreover, cognitive agents must be nimble in the face of incomplete interpretations since even people do not perfectly understand every aspect of every utterance they hear. So, once an agent has reached the best interpretation it can, it must determine how to proceed – be that acting upon the new information directly, remembering an incomplete interpretation and waiting to see what happens next, seeking out information to fill in the blanks, or asking its interlocutor for clarification. The reasoning needed to support NLU extends far beyond language itself, including, non-exhaustively, the agent’s understanding of its own plans and goals; its dynamic modeling of its interlocutor’s knowledge, plans, and goals, all guided by a theory of mind; its recognition of diverse aspects human behavior, such as affect, cooperative behavior, and the effects of cognitive biases; and its integration of linguistic interpretations with its interpretations of other perceptive inputs, such as simulated vision and non-linguistic audition. Considering all of these needs, it seems hardly possible that fundamental NLU will ever be achieved through the kinds of knowledge-lean text-string manipulation being pursued by the mainstream natural language processing (NLP) community. Instead, it requires a holistic approach to cognitive modeling of the type we are pursuing in a paradigm called OntoAgent.

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48

Beard, Daniel A., and Eric O. Feigl. "Understanding Guyton's venous return curves." American Journal of Physiology-Heart and Circulatory Physiology 301, no. 3 (September 2011): H629—H633. http://dx.doi.org/10.1152/ajpheart.00228.2011.

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Based on observations that as cardiac output (as determined by an artificial pump) was experimentally increased the right atrial pressure decreased, Arthur Guyton and coworkers proposed an interpretation that right atrial pressure represents a back pressure restricting venous return (equal to cardiac output in steady state). The idea that right atrial pressure is a back pressure limiting cardiac output and the associated idea that “venous recoil” does work to produce flow have confused physiologists and clinicians for decades because Guyton's interpretation interchanges independent and dependent variables. Here Guyton's model and data are reanalyzed to clarify the role of arterial and right atrial pressures and cardiac output and to clearly delineate that cardiac output is the independent (causal) variable in the experiments. Guyton's original mathematical model is used with his data to show that a simultaneous increase in arterial pressure and decrease in right atrial pressure with increasing cardiac output is due to a blood volume shift into the systemic arterial circulation from the systemic venous circulation. This is because Guyton's model assumes a constant blood volume in the systemic circulation. The increase in right atrial pressure observed when cardiac output decreases in a closed circulation with constant resistance and capacitance is due to the redistribution of blood volume and not because right atrial pressure limits venous return. Because Guyton's venous return curves have generated much confusion and little clarity, we suggest that the concept and previous interpretations of venous return be removed from educational materials.

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49

Fadeeva, Yuliya. "Wittgenstein on Understanding Religious Beliefs." Wittgenstein-Studien 11, no. 1 (January 20, 2020): 53–78. http://dx.doi.org/10.1515/witt-2020-0004.

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AbstractWittgenstein’s writings on religious and magical beliefs, especially the “Lectures on Religious Belief” and “Remarks on Frazer’s Golden Bough” are taken to imply semantic incommensurability and inaccessibility by the Wittgensteinian Fideism and, in part, the expressivist interpretation. According to these interpretations, religious and non-religious discourses are self-contained, closed, and not intertranslatable. Wittgenstein is taken to deny mutual understanding between believers and non-believers with respect to religious and magical discourse. I argue against such interpretations and support readings by Kusch, Schroeder, and Tripodi that are optimistic of the possibility of mutual understanding. Nevertheless, there is a danger of scepticism for such optimistic readings when they refer to a special attitude that is needed to understand religious belief and speech. I offer a reply to this problem and suggest to see Wittgenstein’s stance on understanding religious discourse in a greater proximity to his general views about language in his later writings. Then, however, any fideist view of the religious (and magical) form of life as self-contained and isolated from the non-religious has to be repudiated.

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50

Afni Nor Alfiqh, Izza, Dewi Dita Sari, and Ulul Azmi Kholilulloh. "ANALISIS PENAFSIRAN QS. AL-ANKABUT [29]: 8." AR-ROSYAD: Jurnal Keislaman dan Sosial Humaniora 2, no. 2 (June 30, 2024): 44–63. http://dx.doi.org/10.55148/arrosyad.v2i2.1042.

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This study aims to compare the tahlili and ijmali interpretation methods of the Qur'anic verse Surah al-Ankabut verse 8. The tahlili interpretation method emphasizes in-depth analysis of each word and sentence, while the ijmali interpretation method tends to provide a more general interpretation. The analysis of this interpretation approach is done by detailing the meaning and context of QS. al-Ankabut[29]: 8 using the tahlili interpretation method, then comparing it with the ijmali interpretation method to get a broader perspective. The results show that the tahlili interpretation method can reveal the deeper nuances of the meaning of the verse, while the ijmali interpretation method provides a broader and more general picture. This finding contributes to the development of understanding of interpretive methods, as well as providing new insights related to the interpretation of QS. al-Ankabut[29]: 8 from the perspective of tahlili and ijmali interpretations. This study is expected to provide benefits in the context of developing the science of interpretation of the Qur'an and supporting a better understanding of the verses of the Qur'an holistically.

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