kahulugan ng sapir whorf hypothesis tagalog

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Ang Sapir-Whorf na Hypothesis

• by Richard Nordquist

Ang teorya ng Sapir-Whorf ay ang teorya ng wika na ang istraktura ng isang semantiko ng isang hugis ng wika o nililimitahan ang mga paraan kung saan ang isang tagapagsalita ay bumubuo ng mga konsepto ng mundo. Ang mas mahina na bersyon ng Sapir-Whorf na teorya (minsan ay tinatawag na neo-Whorfianism ) ay ang impluwensya ng wika ng pananaw ng isang tagapagsalita sa mundo ngunit hindi ito nakapagpapasiya.

Gaya ng mga tala ng dalubhasa sa wikang Steven Pinker, "Ang nagbibigay-malay na rebolusyon sa sikolohiya.

. . nagpakita upang patayin ang [Sapir-Whorf teorya] noong dekada 1990. . .. Ngunit kamakailan lamang ito ay nabuhay na mag-uli, at ang 'neo-Whorfianism' ay isang aktibong paksa sa pananaliksik sa psycholinguistics "( The Stuff of Thought , 2007).

Ang Sapir-Whorf na teorya ay pinangalanan pagkatapos ng American anthropological lingguwista na si Edward Sapir (1884-1939) at ang kanyang estudyante na si Benjamin Whorf (1897-1941). Kilala rin bilang teorya ng relatib sa linggwistiko, relatibismo ng wika, determinismo ng lingguwistiko, Whorfian hypothesis , at Whorfianism .

Mga Halimbawa at Obserbasyon

• "Ang ideya na ang wika ng mga tao ay nagsasalita ay kumukontrol kung paano nila iniisip-ang determinismo ng wika-ay isang paulit-ulit na tema sa intelektwal na buhay. Ito ay popular sa mga kinatawan ng ika-20 na siglo, na nais palitan ang mga mahiwagang mga engkanto tulad ng 'mga paniniwala' , kung binabanggit sa publiko o nangungusap nang tahimik.Sa anyo ng teorya ng Whorfian o Sapir-Whorf ..., ito ay isang pangunahing paksa ng mga kurso sa wika sa pamamagitan ng unang bahagi ng 1970s, sa pamamagitan ng panahong ito ay pumasok din ang popular na kamalayan. Ang pangkaisipang rebolusyon sa sikolohiya, na nagawa ang pag-aaral ng posibleng dalisay na pag-iisip, at ng maraming mga pag-aaral na nagpapakita ng napakaliit na epekto ng wika sa mga konsepto, ay lumitaw upang patayin ang konsepto noong dekada ng 1990 ... Ngunit kamakailan ay nabuhay na mag-uli, at 'neo-Whorfianism' ngayon ay isang aktibong paksa sa pananaliksik sa psycholinguistics . " (Steven Pinker, Ang Bagay-bagay ng Pag-iisip Viking, 2007)
• Sapir sa Wika at Social Reality "Ang mga tao ay hindi nabubuhay sa layunin mundo lamang, o nag-iisa sa mundo ng panlipunang aktibidad bilang karaniwang naiintindihan, ngunit ay napaka sa awa ng mga partikular na wika na naging ang daluyan ng pagpapahayag para sa kanilang lipunan. ilusyon upang isipin na ang isa ay nag-aayos ng katotohanan sa tunay na walang paggamit ng wika at ang wikang iyon ay isang simpleng paraan ng paglutas ng mga tiyak na problema ng komunikasyon o pagmumuni-muni. Ang katotohanan ng bagay ay ang 'tunay na mundo' ay sa isang malaking lawak sa mga gawi ng wika ng grupo. Walang dalawang wika ang magkakaroon ng sapat na katulad na itinuturing na kumakatawan sa parehong sosyal na katotohanan. " (Edward Sapir, "Ang Katayuan ng Linguistics bilang isang Agham," 1929)
• Whorf sa Organizing Force of Language "Ang mundo ay ipinakita sa isang kaleidoscopic pagkilos ng mga impression na dapat na maayos sa pamamagitan ng aming mga isip-at ito ay nangangahulugan na higit sa lahat sa pamamagitan ng mga sistema ng wika sa aming mga isip. Pinutol namin ang likas na katangian, ayusin ito sa mga konsepto, at idahilan ang mga kahulugan bilang namin gawin, higit sa lahat dahil kami ay mga partido sa isang kasunduan upang maisaayos ito sa ganitong paraan-isang kasunduan na humahawak sa buong komunidad ng aming pananalita at na-codified sa mga pattern ng aming wika. Ang kasunduan ay, siyempre, isang pahiwatig at unstated isa, ngunit nito Ang mga tuntunin ay ganap na sapilitan; hindi namin maaaring makipag-usap sa lahat maliban sa pamamagitan ng pag-subscribe sa organisasyon at pag-uuri ng data na kung saan ang kasunduan kasunduan. (Benjamin Whorf, "Science and Linguistics," 1956)
• Neo-Whorfian Perspectives - "Si Whorf mismo ay hindi nagnanais na igiit ang isang kinakailangang kaugnay na kaugnayan sa pagitan ng malakihang katangian ng linguistic ng isang partikular na likas na wika at ang kinagawian na mga pattern ng pag-iisip na lubos na ibinahagi ng mga katutubong nagsasalita nito, na kinikilala ang koneksyon na ito bilang pangunahin bilateral sa kalikasan na may isang pahiwatig ng isang manok-at-itlog na dilema ... [T] siya neo-Whorfian pananaw ay maaaring maging 'Whorfian' sa isang orihinal na kahulugan. " (Mutsumi Yamamoto, Agency at Impersonality: Ang kanilang mga Manifestation sa Linguistic at Cultural . John Benjamins, 2006) - "Ang tanong ng kung ang mga wika ay hugis ng paraan na sa palagay namin ay pabalik ng mga siglo; ipinahayag ni Charlemagne na ang 'magkaroon ng pangalawang wika ay magkaroon ng pangalawang kaluluwa.' Ngunit ang ideya ay hindi pinapaboran ng mga siyentipiko nang ang mga teorya ng wika ni Noam Chomsky ay naging popular noong dekada 1960 at dekada 70. Ipinanukala ni Dr. Chomsky na mayroong isang unibersal na balarila para sa lahat ng wika ng tao-mahalagang, ang mga wikang iyon ay hindi talaga naiiba mula sa bawat isa sa mahahalagang paraan. "Ang paghahanap para sa mga lingguwistang uniberso ay nagbunga ng mga kagiliw-giliw na datos sa mga wika, ngunit pagkatapos ng mga dekada ng trabaho, hindi isang solong iminungkahing unibersal ang nagtagumpay sa pagsisiyasat. Sa halip, habang ang mga dalubhasa sa wikang liko ay nagsaliksik ng mas malalim sa mga wika sa mundo (7,000 o higit pa, hindi mabilang na di-inaasahang mga pagkakaiba ang lumitaw. "Ang mga wika, siyempre, ay mga likha ng tao, mga tool na iniimbento at pinasisigla upang maging angkop sa ating mga pangangailangan. Ang pagpapakita lamang na ang mga nagsasalita ng iba't ibang wika ay naiisip ang naiiba ay hindi sinasabi sa amin kung ito ang wika na may mga hugis na naisip o iba pa. papel na ginagampanan ng wika, kung ano ang kinakailangan ay mga pag-aaral na direktang ginagamit ang wika at hanapin ang mga epekto sa katalusan. "Ang isa sa mga mahahalagang paglago sa nakalipas na mga taon ay ang pagtatanghal ng tiyak na ito causal link." (Lera Boroditsky, "Nawala sa Pagsasalin." Ang Wall Street Journal , Hulyo 30, 2010) - "Nakikilala namin ngayon ang maraming pagkakamali. Ang pinaka-seryoso ay upang ipalagay na ang ating dila ay pinipigilan ang ating isipan at pinipigilan tayo sa pag-iisip ng ilang mga kaisipan. Ang pangkalahatang istruktura ng kanyang mga argumento ay upang kunin na kung ang isang wika walang salita para sa isang tiyak na konsepto, kung gayon ang mga tagapagsalita nito ay hindi makakaintindi sa konsepto na ito. "Para sa maraming mga taon, ang aming ina dila ay inaangkin na isang 'bilangguan bahay' na napilitan ang aming kapasidad sa dahilan. Sa sandaling ito ay naka-out na walang katibayan para sa mga claim, ito ay kinuha bilang patunay na ang mga tao ng lahat ng kultura sa tingin sa panimula Sa katunayan, ito ay isang pagkakamali na labis-labis ang kahalagahan ng abstract na pangangatwiran sa ating buhay. Tunay na, kung gaano karami ang araw-araw na desisyon ang ginagawa natin batay sa deduksyon na lohika kumpara sa mga ginagabayan ng pakiramdam, intuition, emotion, o mga praktikal na kasanayan? Ang mga gawi ng pag-iisip na sinimulan ng ating kultura sa atin mula sa pag-uugali ay nagbubuo ng ating oryentasyon sa mundo at ang ating emosyonal na mga tugon sa mga bagay na nakatagpo natin, at ang kanilang mga kahihinatnan ay malamang na higit pa sa ipinakita ng eksperimento sa ngayon; mayroon ding namarkahang epekto sa aming mga paniniwala, mga halaga at ideolohiya. Maaaring hindi namin malaman kung paano pa rin upang masukat ang mga kahihinatnan nang direkta o kung paano masuri ang kanilang kontribusyon sa hindi pagkakaunawaan sa kultura o pampulitika ings. Ngunit bilang isang unang hakbang sa pag-unawa sa isa't-isa, maaari tayong gumawa ng mas mahusay kaysa sa pagpapanggap na iniisip nating lahat ang parehong. " (Guy Deutscher, "Gumagana ba ang Iyong Salita ng Wika Kung Paano Mo Iniisip?" Ang New York Times Magazine , Agosto 26, 2010)

Ano ang Gabay sa Estilo (Sanggunian sa Trabaho)?

Maling analogy (fallacy), kahulugan at mga halimbawa ng sociolinguistics, ano ang anotasyon, ano ang isang echo word, ano ang mga fables, irregular verb (ingles grammar), euro-ingles sa wika, ano ang kalikasan pagsulat, kahulugan at mga halimbawa ng interrogative pronouns, pag-unawa sa pag-apela sa pagtatapon ng fallacy, pagganap ng wika, newest ideas, 5 mga pangunahing kaganapan sa kasaysayan ng nagtatapat na aksyon, 'soy casada' o 'estoy casada', simpsons quote, kahulugan ng pangkalahatan ng katayuan, paggawa ng buhay mula sa talaangkanan, william lloyd garrison, deathbed visions of angels, 2016 smart fortwo photo gallery, ano ang mga synoptic gospels, mga worksheet ng paggamit paggamit ng foil, hindi sigurado ano dapat gawin pagkatapos prom subukan ang isa sa mga 11 ideya, kahulugan ng unit, pag-unawa sa mga pribado at pampublikong spheres, wars ng rosas: labanan ng field ng bosworth, paano mag-master umiikot sa mga skate ng yelo, talambuhay: dr. dre, round echinoderms: sea urchins and sand dollars, alternative articles, definition de broglie equation, ang top 10 war movies of all time, berbers - north african pastoralists na may malalim sinaunang kasaysayan, paano humingi ng aksyon ng isang grupo na may kasamang iyong sarili, ano ang rebolusyong pangkultura ng tsina, si alexander the great ay isang griyego, mga benepisyo ng paglalakad sa golf course, ang mga ito ang pinakatanyag na mga quote ng pag-ibig na kailanman ninyo narinig, paano ligtas ang isang ouija board, paano magsagawa ng panayam sa pananaliksik, mga tela sa panahon ng rebolusyong pang-industriya.

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What is the Sapir-Whorf hypothesis?

• frame semantics
• linguistic relativity
• Sapir-Whorf hypothesis
• universal semantic constraint
• non-linguistic cognitive process
• universal perceptual process

Experimental evidence is presented for a version of the Sapir-Whorf hypothesis that is considerably weaker than the version usually proposed. It is argued (1) that universal semantic constraints exist, i.e., that languages do not differ arbitrarily in their semantics, (2) that linguistic differences do appear to produce differences in some non-linguistic cognitive processes, but (3) under appropriate contextual conditions these linguistic effects can be suppressed with the result that the cognitive performance reflects universal perceptual processes. The domain of research considered is that of color perception, processing and naming. (Paul Kay and Willett Kempton)

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Diwa ng wika: Insights for management

THE essence of language is not just to communicate but how it captures the worldview and values of its speakers. For Filipinos, Buwan ng Wika this August is an opportune time to reflect on how the spirit (diwa) of our languages can enrich various domains, particularly the practice of management.

Language scholars have long argued that the structure and vocabulary of a language profoundly shape the thoughts and perceptions of its users. The Sapir-Whorf hypothesis, for instance, says that language influences how we understand reality. In the Filipino context, our languages are replete with words reflecting our cultural priorities and ideals, many of which can serve as guideposts for more effective and humanistic management.

Take the concept of "kapwa" from Sikolohiyang Pilipino, the recognition of shared identity, which emphasizes the consideration of others in one's actions and decisions. Applied to management, kapwa encourages leaders to factor in the needs and perspectives of employees, fostering a more inclusive and collaborative work environment.

Similarly, "pakikiramdam," or the ability to discern unspoken cues, highlights the importance of emotional intelligence and non-verbal communication in leading teams.

Several Filipino scholars have championed the study of our languages as wellsprings of philosophical and psychological insight. Divine Word missionary Leonardo Mercado, a pioneer in Filipino philosophy, used metalinguistic analysis to unpack the multi-layered meanings of loob (inner self). His work underscores the value of approaching Filipino concepts on their own terms, recognizing the nuances that may be lost in translation.

In the same vein, Virgilio Enriquez's Sikolohiyang Pilipino (Filipino psychology) movement emphasized understanding the Filipino psyche through the lens of local languages and experiences. Concepts like "bahala na" (leave it up to God) and "utang na loob" (debt of gratitude), Enriquez argued, provide a richer picture of Filipino attitudes and behaviors than imported Western constructs. The implications of these indigenous concepts extend to practical fields like management. Utang na loob, for example, can foster a sense of loyalty and commitment among employees that goes beyond transactional relations. Recognizing this, some local companies have consciously cultivated a culture of generosity and gratitude to build stronger bonds with their workers.

To fully harness the potential of Filipino language concepts for management, there must be greater dialogue between scholars and practitioners. Cultural anthropologist F. Landa Jocano has emphasized the importance of using native linguistic categories in studying Filipino values and behavior. Such emic or insider perspectives should increasingly inform business school curricula and organizational research.

Management educators can integrate Filipino cases that illustrate how local firms have successfully applied cultural values in their operations. Executives, in turn, can partner with academics to test and refine management frameworks drawn from indigenous concepts. This two-way exchange can yield management models that are more attuned to Filipino realities and sensibilities.

The "diwa" of our Filipino languages is a largely untapped resource, not just for cultural reflection but for practical insights to improve our institutions. In the realm of management, our linguistic heritage reminds us to anchor our leadership in empathy to value our shared humanity in the pursuit of shared prosperity.

Moving forward, let us continue to mine the wisdom of our own words. Let us appreciate our languages, not as relics of the past but as ever-evolving repositories of who we are and what we can be. In harnessing the diwa of our "wika," we might just find the key to our own Pamamahalang Pilipino that is truly native in philosophy and spirit.

Patrick Adriel H. Aure, PhD (Patch), is the founding director of the PHINMA-DLSU Center for Business and Society and assistant dean for Quality Assurance of the DLSU Ramon V. del Rosario College of Business. He is also the current president of the Philippine Academy of Management. Email: [email protected] .

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The Sapir-Whorf Hypothesis: How Language Influences How We Express Ourselves

Thomas Barwick / Getty Images

What to Know About the Sapir-Whorf Hypothesis

Real-world examples of linguistic relativity, linguistic relativity in psychology.

The Sapir-Whorf Hypothesis, also known as linguistic relativity, refers to the idea that the language a person speaks can influence their worldview, thought, and even how they experience and understand the world.

While more extreme versions of the hypothesis have largely been discredited, a growing body of research has demonstrated that language can meaningfully shape how we understand the world around us and even ourselves.

Keep reading to learn more about linguistic relativity, including some real-world examples of how it shapes thoughts, emotions, and behavior.  

The hypothesis is named after anthropologist and linguist Edward Sapir and his student, Benjamin Lee Whorf. While the hypothesis is named after them both, the two never actually formally co-authored a coherent hypothesis together.

This Hypothesis Aims to Figure Out How Language and Culture Are Connected

Sapir was interested in charting the difference in language and cultural worldviews, including how language and culture influence each other. Whorf took this work on how language and culture shape each other a step further to explore how different languages might shape thought and behavior.

Since then, the concept has evolved into multiple variations, some more credible than others.

Linguistic Determinism Is an Extreme Version of the Hypothesis

Linguistic determinism, for example, is a more extreme version suggesting that a person’s perception and thought are limited to the language they speak. An early example of linguistic determinism comes from Whorf himself who argued that the Hopi people in Arizona don’t conjugate verbs into past, present, and future tenses as English speakers do and that their words for units of time (like “day” or “hour”) were verbs rather than nouns.

From this, he concluded that the Hopi don’t view time as a physical object that can be counted out in minutes and hours the way English speakers do. Instead, Whorf argued, the Hopi view time as a formless process.

This was then taken by others to mean that the Hopi don’t have any concept of time—an extreme view that has since been repeatedly disproven.

There is some evidence for a more nuanced version of linguistic relativity, which suggests that the structure and vocabulary of the language you speak can influence how you understand the world around you. To understand this better, it helps to look at real-world examples of the effects language can have on thought and behavior.

Different Languages Express Colors Differently

Color is one of the most common examples of linguistic relativity. Most known languages have somewhere between two and twelve color terms, and the way colors are categorized varies widely. In English, for example, there are distinct categories for blue and green .

Blue and Green

But in Korean, there is one word that encompasses both. This doesn’t mean Korean speakers can’t see blue, it just means blue is understood as a variant of green rather than a distinct color category all its own.

In Russian, meanwhile, the colors that English speakers would lump under the umbrella term of “blue” are further subdivided into two distinct color categories, “siniy” and “goluboy.” They roughly correspond to light blue and dark blue in English. But to Russian speakers, they are as distinct as orange and brown .

In one study comparing English and Russian speakers, participants were shown a color square and then asked to choose which of the two color squares below it was the closest in shade to the first square.

The test specifically focused on varying shades of blue ranging from “siniy” to “goluboy.” Russian speakers were not only faster at selecting the matching color square but were more accurate in their selections.

The Way Location Is Expressed Varies Across Languages

This same variation occurs in other areas of language. For example, in Guugu Ymithirr, a language spoken by Aboriginal Australians, spatial orientation is always described in absolute terms of cardinal directions. While an English speaker would say the laptop is “in front of” you, a Guugu Ymithirr speaker would say it was north, south, west, or east of you.

As a result, Aboriginal Australians have to be constantly attuned to cardinal directions because their language requires it (just as Russian speakers develop a more instinctive ability to discern between shades of what English speakers call blue because their language requires it).

So when you ask a Guugu Ymithirr speaker to tell you which way south is, they can point in the right direction without a moment’s hesitation. Meanwhile, most English speakers would struggle to accurately identify South without the help of a compass or taking a moment to recall grade school lessons about how to find it.

The concept of these cardinal directions exists in English, but English speakers aren’t required to think about or use them on a daily basis so it’s not as intuitive or ingrained in how they orient themselves in space.

Just as with other aspects of thought and perception, the vocabulary and grammatical structure we have for thinking about or talking about what we feel doesn’t create our feelings, but it does shape how we understand them and, to an extent, how we experience them.

Words Help Us Put a Name to Our Emotions

For example, the ability to detect displeasure from a person’s face is universal. But in a language that has the words “angry” and “sad,” you can further distinguish what kind of displeasure you observe in their facial expression. This doesn’t mean humans never experienced anger or sadness before words for them emerged. But they may have struggled to understand or explain the subtle differences between different dimensions of displeasure.

In one study of English speakers, toddlers were shown a picture of a person with an angry facial expression. Then, they were given a set of pictures of people displaying different expressions including happy, sad, surprised, scared, disgusted, or angry. Researchers asked them to put all the pictures that matched the first angry face picture into a box.

The two-year-olds in the experiment tended to place all faces except happy faces into the box. But four-year-olds were more selective, often leaving out sad or fearful faces as well as happy faces. This suggests that as our vocabulary for talking about emotions expands, so does our ability to understand and distinguish those emotions.

But some research suggests the influence is not limited to just developing a wider vocabulary for categorizing emotions. Language may “also help constitute emotion by cohering sensations into specific perceptions of ‘anger,’ ‘disgust,’ ‘fear,’ etc.,” said Dr. Harold Hong, a board-certified psychiatrist at New Waters Recovery in North Carolina.

As our vocabulary for talking about emotions expands, so does our ability to understand and distinguish those emotions.

Words for emotions, like words for colors, are an attempt to categorize a spectrum of sensations into a handful of distinct categories. And, like color, there’s no objective or hard rule on where the boundaries between emotions should be which can lead to variation across languages in how emotions are categorized.

Emotions Are Categorized Differently in Different Languages

Just as different languages categorize color a little differently, researchers have also found differences in how emotions are categorized. In German, for example, there’s an emotion called “gemütlichkeit.”

While it’s usually translated as “cozy” or “ friendly ” in English, there really isn’t a direct translation. It refers to a particular kind of peace and sense of belonging that a person feels when surrounded by the people they love or feel connected to in a place they feel comfortable and free to be who they are.

Harold Hong, MD, Psychiatrist

The lack of a word for an emotion in a language does not mean that its speakers don't experience that emotion.

You may have felt gemütlichkeit when staying up with your friends to joke and play games at a sleepover. You may feel it when you visit home for the holidays and spend your time eating, laughing, and reminiscing with your family in the house you grew up in.

In Japanese, the word “amae” is just as difficult to translate into English. Usually, it’s translated as "spoiled child" or "presumed indulgence," as in making a request and assuming it will be indulged. But both of those have strong negative connotations in English and amae is a positive emotion .

Instead of being spoiled or coddled, it’s referring to that particular kind of trust and assurance that comes with being nurtured by someone and knowing that you can ask for what you want without worrying whether the other person might feel resentful or burdened by your request.

You might have felt amae when your car broke down and you immediately called your mom to pick you up, without having to worry for even a second whether or not she would drop everything to help you.

Regardless of which languages you speak, though, you’re capable of feeling both of these emotions. “The lack of a word for an emotion in a language does not mean that its speakers don't experience that emotion,” Dr. Hong explained.

What This Means For You

“While having the words to describe emotions can help us better understand and regulate them, it is possible to experience and express those emotions without specific labels for them.” Without the words for these feelings, you can still feel them but you just might not be able to identify them as readily or clearly as someone who does have those words. 

Rhee S. Lexicalization patterns in color naming in Korean . In: Raffaelli I, Katunar D, Kerovec B, eds. Studies in Functional and Structural Linguistics. Vol 78. John Benjamins Publishing Company; 2019:109-128. Doi:10.1075/sfsl.78.06rhe

Winawer J, Witthoft N, Frank MC, Wu L, Wade AR, Boroditsky L. Russian blues reveal effects of language on color discrimination . Proc Natl Acad Sci USA. 2007;104(19):7780-7785.  10.1073/pnas.0701644104

Lindquist KA, MacCormack JK, Shablack H. The role of language in emotion: predictions from psychological constructionism . Front Psychol. 2015;6. Doi:10.3389/fpsyg.2015.00444

By Rachael Green Rachael is a New York-based writer and freelance writer for Verywell Mind, where she leverages her decades of personal experience with and research on mental illness—particularly ADHD and depression—to help readers better understand how their mind works and how to manage their mental health.

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Panghalip, Panlapi, at Pagtanaw sa Mundo: Komparatibong Pagsusuri ng Wikang Tagalog, Bikol, at Kapampangan

Gamit ang lenteng "Language as a worldview," susuriin ng papel na ito ang mga panghalip at panlapi sa wikang Tagalog na walang direktang katumbas sa wikang Ingles. Pagkatapos, titingnan kung may direktang salin ang mga panghalip at panlaping ito sa ibang katutubong wika ng Pilipinas: ang Kapampangan at Bikol. Sisiyasatin sa saliksik na ito kung nagtataglay ba ng pare-parehong pagtanaw sa mundo ang tatlong magkakaibang wikang ito ng Pilipinas.

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Ero mi ninu apileko yii da lori awon oro ayalo ninu ede Yoruba nipase ajosepo ti o ti wa laarin ede naa ati ede Oyinbo ni orile-ede Naijiria. Mo salaye wi pe eyi ki i se tuntun rara nitori pe ba kan naa ni omo sori bi ede meji ba ni ajosepo. Apileko naa menu ba awon isoro ti awon oro ayalo wonyi le da sile fun awon akekoo ti won n ko ede Yoruba gege bi ede akokunteni. Nipari, a gba awon oluko nimoran lori awon ogbon ikoni ti yoo wulo pupo fun ise won.

Nambiyath Balakrishnan

Peter J Keegan

Folia Linguist

Yves Duhoux

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Translation of "hypothesis" into Tagalog

palagayin, palagay, Hipotesis are the top translations of "hypothesis" into Tagalog. Sample translated sentence: According to the hypothesis suggested by H. ↔ Ayon sa pala-palagay na sinabi ni H.

(sciences) A tentative conjecture explaining an observation, phenomenon or scientific problem that can be tested by further observation, investigation and/or experimentation. [..]

English-Tagalog dictionary

antecedent of a conditional statement [..]

According to the hypothesis suggested by H.

Ayon sa pala- palagay na sinabi ni H.

proposed explanation for a phenomenon

Show algorithmically generated translations

Automatic translations of " hypothesis " into Tagalog

Phrases similar to "hypothesis" with translations into tagalog.

• critical period hypothesis Critical period hypothesis

Translations of "hypothesis" into Tagalog in sentences, translation memory