Specifically, sections of text from included sources that support any interpretations we make about the meaning behind the data will be extracted.
While we appreciate and accept the limitations of these models and our analysis of their properties, we believe that at more qualitative rather than quantitative level the results and interpretations we make in this report are correct.
While these concepts are frequently ignored (Campbell and Nehm, 2013), researchers who address the issues of reliability and validity often mistake them as required properties of one's assessment tools rather than, correctly, as characteristics of the interpretations we make from the tools' results (Cronbach and Meehl, 1955; Messick, 1995; Brown, 2005; Campbell and Nehm, 2013).
To ensure that the interpretation we have made is possible and trustworthy, the findings are presented with quotations from the participants [ 29] Participation was voluntary and the women were informed that they could change their mind about participating at any time without having to provide an explanation.
Modelling a mediating non-linear relationship would greatly increase the complexity of the modelling and the difficulty of interpretation; therefore, we make the simplifying assumption of linearity and accept the consequential slight misspecification of the model.
As the RF measure has no immediate statistical interpretation, we simply make the qualitative observation that more points (260 out of 386) lie above the bisectrix than on it (78) or below it (48), suggesting that the SparseMap guide trees are on average 'further away' from the full matrix guide trees than the mBed guide trees.
The dynamic interpretant then, is the actual interpretation or understanding we make at some point in the semiotic process, and also constitutes, along with previous dynamic interpretants, the immediate object, or partial understanding we have of the dynamic object at any particular point in the semiotic process.
For the interpretation, we also made use of the qualitative information gathered by the interviews of Chentoufi et al. [ 48].
"And I do care about monsters — I care very much about theological interpretations of how we make friends with our monsters.
