Instruct: Given a question, retrieve relevant documents that answer the question.
Query: What does practitioner mean?
This original use, as distinct from surgeon, is common in most of the world including the United Kingdom and other Commonwealth countries (such as Australia, Bangladesh, India, New Zealand, Pakistan, South Africa, Sri Lanka, Zimbabwe), as well as in places as diverse as Brazil, Hong Kong, Indonesia, Japan, Ireland, and Taiwan. In such places, the more general English terms doctor or medical practitioner are prevalent, describing any practitioner of medicine (whom an American would likely call a physician, in the broad sense).[9] In Commonwealth countries, specialist pediatricians and geriatricians are also described as specialist physicians who have sub-specialized by age of patient rather than by organ system.
Practitioners of traditional Cambodian medicine are called "Kru Khmer" (or alternately "kru khmae") (គ្រូខ្មែរ) meaning "Khmer teachers", and the teacher-student aspect between practitioner and patient is of central importance to the consultation. Kru Khmers specialise in several categories, such as bone setting, herbalism or divining. Various animal parts, minerals and tattoos are sometimes involved. In the framework of traditional Cambodian medicine, the supernatural world can both cure and cause illness and therefore the definitions between what is medicinal and what is spiritual is often blurred.
"What Does Anything Mean? Basically" has been generally well received by critics.
In response to an interview in December 2008 Cardinal Cañizares Llovera stated regarding the best way to receive the Eucharist: "What does it mean to receive communion in the mouth? What does it mean to kneel before the Most Holy Sacrament? What does it mean to kneel during the consecration at Mass? It means adoration, it means recognizing the real presence of Jesus Christ in the Eucharist; it means respect and an attitude of faith of a man who prostrates before God because he knows that everything comes from Him, and we feel speechless, dumbfounded, before the wondrousness, his goodness, and his mercy. That is why it is not the same to place the hand, and to receive communion in any fashion, than doing it in a respectful way; it is not the same to receive communion kneeling or standing up, because all these signs indicate a profound meaning."
"What Does Anything Mean? Basically" was released 1 October 1985 on record label Statik.
Alexie's poetry, short stories and novels explore themes of despair, poverty, violence and alcoholism among the lives of Native American people, both on and off the reservation. They are lightened by wit and humor. According to Sarah A. Quirk from the "Dictionary of Library Biography," Alexie asks three questions across all of his works: "What does it mean to live as an Indian in this time? What does it mean to be an Indian man? Finally, what does it mean to live on an Indian reservation?" The protagonists in most of his literary works exhibit a constant struggle with themselves and their own sense of powerlessness in white American society.
Hapkido is predominantly a "soft" art, but this does not mean that it is easier on the opponent, or that training is easier (see Hard and soft (martial arts)). Hapkido training is vigorous and demanding. The practitioner could benefit in training by being lean and muscular. However, strength is not a prerequisite of hapkido; what strength and fitness is necessary to perform the techniques develops naturally as a result of training.
"P.S.K. What Does It Mean?" (also written as "P.S.K. (What Does It Mean?)") is a song released in 1985 by Philadelphia rapper Schoolly D on his independent label Schoolly D Records. P.S.K. is the abbreviation for Park Side Killas, a street gang with which Schoolly D was affiliated. The highly influential song is considered the first hardcore rap song and features incidents of graphic sex, gunplay, drug references and one of the first uses of the word "nigga" in a rap song (earlier uses include "Scoopy Rap" and "Family Rap" in 1979, and "New York New York" in 1983).
In essence, Vatz claims that the definitive elements of rhetorical efforts are the struggle to create for a chosen audience saliences or agendas, and this creation is then followed by the struggle to infuse the selected situation or facts with meaning or significance. What are we persuaded to talk about? What are we persuaded it means or signifies? These questions are prior to: What does the situation make us talk about? or, What does it intrinsically mean?
What Does Anything Mean? Basically is the second studio album by English post-punk band the Chameleons. It was recorded in January 1985 and released 1 October 1985 by record label Statik.
"What Does Anything Mean? Basically" was recorded in January 1985 at Highland Studios in Inverness, Scotland.
When asked in 1993 by a "The New York Times" Style reporter what it all meant, Cost said, "If you could give us [Cost and Revs] the meaning of life, I’d give you the meaning of us." At that time the posters included a phone number; those who called heard a woman's recorded voice repeat their questions back to them: "My intuition tells me that you're asking yourselves who are Revs and Cost and what are they doing? What is it? What does it mean? What does it mean? What does it mean?"
Cost and Revs continued to write in New York City with impunity, highly visible examples of the graffiti that Mayor Rudolph Giuliani was determined to eradicate. One letter writer called Cost "probably the worst graffiti vandal in the history of New York."
What Else Does The Time Mean? is the 46th album from avant-folk/blues singer/songwriter Jandek, released by Corwood Industries (#0784). It is his third release in 2006, following January's' "Khartoum Variations" and February's live double-album "Newcastle Sunday".
Some observers have speculated that if the participants were Falun Gong practitioners, they may have resorted to self-immolation in response to the publication of a new scripture by Li Hongzhi released on 1 January 2001, "Beyond the Limits of Forbearance." An article authored by a collection of Mainland Chinese Falun Gong practitioners and published on the main Chinese-language Falun Gong website noted that the scripture had caused confusion both among Falun Gong practitioners and "in society," and that some people wondered whether Falun Gong would resort to violence to resist persecution. The authors wrote that this would not occur, as violence would be both counterproductive and contrary to the core teachings of the practice. A Falun Gong spokesperson clarified that the new scripture simply meant it was time to "bring truth to light" about human rights abuses committed by the Chinese government. Nonetheless, Gittings posited that the scripture may have confused Falun Gong followers, particularly in Mainland China. Matthew Forney wrote in "Time" magazine that Li's message had spread into China via the internet and informal networks of followers, and speculated that it may have galvanised more radical practitioners there. David Ownby wrote that he found the brief message to be "difficult to interpret": on its surface, the scripture resembled a "call to arms" against what Li described as "evil beings who no longer have any human nature or righteous thoughts." Yet Ownby said no practitioners he talked to had seen the scripture as a "green light" for violent action. Instead, practitioners had interpreted it to mean exactly the opposite, that they could non-violently resist suppression without guilt; they could stop "simply surrendering to the police at the first moment of a confrontation. They could run away, they could organize, they were, in a word, free of whatever constraints the necessity to "forbear" had previously placed upon them." In an interview with the Washington Post, Ownby noted that Li does not endorse suicide in any of his recent statements, "But a practitioner at the end of his or her rope in China could certainly see [the statements] as an endorsement for martyrdom, and perhaps choose his or her own means to achieve that."
In his paper, "Content Ex Machina" Bach argues against over-interpreting what he labels the "contextualist platitude" which he defines as: “Generally what a speaker means in uttering a sentence, even if the sentence is devoid of ambiguity, vagueness, or indexicality, goes beyond what the sentence means.” Bach asserts that context does not establish meaning but is merely one of several conversational principles. He states that “context does not determine (in the sense of constitute), but merely enables the hearer to determine (in the sense of ascertain) what the speaker means.” Context provides constraints on what a speaker can reasonably mean and on what a hearer can reasonably interpret a speaker to mean. “contextualist platitude” does not preclude the “older picture of language and communication” and “a fairly standard semantic-pragmatic distinction.” Pragmatic considerations and context do not contribute to the content of what is said. Bach admits that there is meaning in utterances beyond the semantic content of a sentence, but he maintains that context does not determine speaker meaning but rather constrains how a speaker can expect to be understood and helps the hearer understand what is said. “We need the level of locutionary act and, correlatively, a strict, semantic notion of what is said in order to account for (the content of) what a speaker does in uttering a sentence independently of whatever communicative intention (if any) he has in uttering it and regardless of how the content of that intention may depart from the semantic content of the sentence.” 
His works typically offer readers an approachable invitation to the use of semiotics to help explain everyday phenomena. For instance, his book "Quest for Meaning: A Guide to Semiotic Theory and Practice" provides readers with a simple three-fold way of considering semiotic inquiry as trying to answer "What does it Mean? How does it convey meaning? And Why does it mean what it means?" 
"Chorus"
Oh what does it mean when the pubs are all packed at five-thirty?
Oh what does it mean when we're all having fish for our tea?
Oh what does it mean when Top of the Pops is on the telly?
Oh yes, the weekend's nearly here;
So sing along with meeee-ee hee hee...
As an oral tradition, it does not have holy scriptures. Practitioners of Candomblé believe in a Supreme Creator called Oludumaré, who is served by lesser deities, which are called Orishas. Every practitioner is believed to have their own tutelary orisha, which controls his or her destiny and acts as a protector. Music and dance are important parts of Candomblé ceremonies, since the dances enable worshippers to become possessed by the orishas. In the rituals, participants make offerings like minerals, vegetables, and animals. Candomblé does not include the duality of good and evil; each person is required to fulfill their destiny to the fullest, regardless of what that is.
Expedient means (Skt. "upāya") is found in the "Lotus Sutra", one of the earliest-dated sutras, and is accepted in all Mahāyāna schools of thought. It is any effective method that aids awakening. It does not necessarily mean that some particular method is "untrue" but is simply any means or stratagem that is conducive to spiritual growth and leads beings to awakening and nirvana. Expedient means could thus be certain motivational words for a particular listener or even the Noble Eightfold Path itself. Basic Buddhism (what Mahāyāna would term "śrāvakayāna" or "pratyekabuddhayāna") is an expedient method for helping people begin the noble Buddhist path and advance quite far. But the path is not wholly traversed, according to some schools, until the practitioner has striven for and attained Buddhahood for the liberation of all other sentient beings from suffering.
As a field, semantics is interested in three big questions: what does it mean for units of language, called lexemes, to have "meaning"? What does it mean for sentences to have meaning? Finally, how is it that meaningful units fit together to compose complete sentences? These are the main points of inquiry behind studies into lexical semantics, structural semantics, and theories of compositionality (respectively). In each category, traditional theories seem to be at odds with those accounts provided by cognitive semanticists.
Paul Grice and P. F. Strawson criticized "Two Dogmas" in their 1956 article "In Defense of a Dogma". Among other things, they argue that Quine's skepticism about synonyms leads to a skepticism about meaning. If statements can have meanings, then it would make sense to ask "What does it mean?". If it makes sense to ask "What does it mean?", then synonymy can be defined as follows: Two sentences are synonymous if and only if the true answer of the question "What does it mean?" asked of one of them is the true answer to the same question asked of the other. They also draw the conclusion that discussion about correct or incorrect translations would be impossible given Quine's argument. Four years after Grice and Strawson published their paper, Quine's book "Word and Object" was released. In the book Quine presented his theory of indeterminacy of translation.
The preparations for the exhibition started with “a method that is often used for historical exhibitions, but too rarely for contemporary ones” the curators created think thank to develop ideas. This included artists and scientists such as the French sociologist Bruno Latour, the German-Belgian artist Carsten Höller, the American artist Matt Mullican, and the Belgian scientist Luc Steels. The organizer Bruno Verbergt was closely involved with the curators. “The discussion revolved around questions such as the following: How can we attempt to bridge the gap between the specialized vocabulary of science, art and the general interest of the audience, between the expertise of the skilled practitioner and the concerns and preconceptions of the interested audience? What is the meaning of the laboratories? What is the meaning of experiments? When do experiments become public and when does the result of an experiment reach public consensus? Is rendering public what happens inside the laboratory of scientist and the studio of the artist a contradiction in terms? These and other questions were the beginning of an interdisciplinary project starting from the ‘workplace’ where artists and scientist experiment and work freely."
In literature, indeterminacy is sometimes confused with the idea of ambiguity, as the two are very alike. However, as opposed to ambiguity, indeterminacy is "applied by its practitioners not only to literature but also to the interpretation of texts". (Encyclopædia Britannica 2011, p. 1 of 1) Nevertheless, the presence of indeterminacy does not mean that decisions about meaning cannot be made at all, but only that there will be no final official judgement or approval on any individual interpretation. (Baldick 2008) Furthermore, the presence of indeterminacy does not result in all interpretations being of equal legitimacy; instead it indicates that all meanings drawn from an indeterminate text are "partial and provisional, and that what we write about it itself as a text, is open to further interpretation".
Suppose "M" and "N" are two differentiable manifolds with dimensions "m" and "n", respectively, and "f" is a function from "M" to "N". Since differentiable manifolds are topological spaces we know what it means for "f" to be continuous. But what does ""f" is " mean for ? We know what that means when "f" is a function between Euclidean spaces, so if we compose "f" with a chart of "M" and a chart of "N" such that we get a map that goes from Euclidean space to "M" to "N" to Euclidean space we know what it means for that map to be . We define ""f" is " to mean that all such compositions of "f" with charts are . Once again, the chain rule guarantees that the idea of differentiability does not depend on which charts of the atlases on "M" and "N" are selected. However, defining the derivative itself is more subtle. If "M" or "N" is itself already a Euclidean space, then we don't need a chart to map it to one.
Nurses use and encounter technology in nearly every aspect of their profession. What does it mean to be technologically competent? What does it mean to be a caring nurse? How does technology support nursing work? How does it hinder nursing work? How can nurses care for their patients as technological advancements are introduced nearly every day? "Technological Competency as Caring in Nursing: A Model for Practice" provides insight and answers into how nurses can express their nursing by being technologically competent. As such, Locsin sustains the understanding that being technological competent is being caring.