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If we see our faults, sins and shortcomings in those "mirrors" but do nothing about them then we are hearers only, not doers, of God's word.
Like the original hearers of Matthew's Gospel, the lessons of life I am finding are in constant tension: between what I want, on the one hand, and the necessary restrictions, whether due to my own choices and other forces beyond myself, on the other.
They must know what freight their words will carry for the audience if they are to understand how the hearers will receive the message.
For hearers and speakers to recognize the illocutionary force of a speech act, they would need to interpret the connections between utterances as meaningful, making inferences by drawing on their own background knowledge of the world, and textual clues supplied in an ongoing interaction.
Upon this all office hearers of the Bar including the Secretary High Court Bar Arbab Alam Abbasi Advocate and Joint Secretary Asif Tamboli Advocate appeared.
Blackemore (2012) argues that the "speaker has reasonable grounds for thinking that the hearer would recover the intended interpretation" and there is no need for the speaker to make it clear that he expected this interpretation to be recovered; this is grounded on the fact that hearers are expected to supply the contextual premise and to come up with a whole knowledge schema to interpret an utterance.
Did they "use" law or gospel to motivate hearers to do good works?
Words do have significance and it does matter how we choose and use them, it can clarify thought or muddy it and it can affect the thinking of both speakers and hearers, writers and readers.
Luke begins Peter's sermon by describing Jesus as a person empowered by God to perform signs and wonders that his hearers had personally experienced.
180) also refer to this same phenomenon when they claim that hearers process the directive meaning because it identifies the response to be made, and at the same time process the literal meaning as it adds the politeness to the speech act, as in the following exchange:
A notable feature of such accounts is that they give no direct importance to the role of hearer: as far as such accounts are concerned, we need make no mention of hearers in characterizing an assertion's propriety conditions.
And if the purpose of the personal attacks on Brillantes is to get people's support, their authors commit the fallacy of argumentum ad populum which, again according to Dean Africa, is the fallacy committed "when the disputant evades the real question and appeals to the passions or prejudices of his hearers.