Requirements Engineering: A Tube-Map.

In this paper, a diagrammatic representation of the main processes occurring in Requirements Engineering has been introduced. Adopted style has been derived by the notorious London Tube Map: it allows practitioners, academics and all stakeholders to fully appreciate the complex set of iterations as they occur during any software development project. Some benefits have been discussed: non technical stakeholders can be provided with a simple and yet effective tool to communicate among each other; requirements engineers and analysts can easily track their activities; academics can use the map for teaching purposes as well as to remind themselves what practical help they can provide against the expected outcomes RE community would look for. Potential developments of the map are its transformation into a system integrator, in order to facilitate practitioners in managing the fragmentation of the discipline; and the possibility of the map to become a virtual “gate” to any knowledge repository which emerges within any development project.Peer reviewe

Cognitive Semiotics and On-Line Reading of Religious Texts

In this essay a hermeneutic model of the higher level understanding during on-line ritual reading by devotees of their respective sacred literatures is proposed, using the instruments provided by cognitive sciences. The way a devotee reads a sacred text differs from the way he or she would read a common piece of literature or how a lay person might read the same sacred text. After providing an overview of metaphor, anthropomorphism, and the “religious brain”, it is suggested how devotee-readers might make sense of a religious text and why it should be so important for their own personal everyday life. Universals are implicated in this genre of literature and the way it is interpreted

Generic transitivity for couples of Hamiltonians

We study orbits and reachable sets of generic couples of Hamiltonians $H_1, H_2$ on a symplectic manifold $N$. We prove that, $C^k$-generically for $k$ large enough, orbits coincide with the whole of $N$, and that the same is true for reachable sets when $N$ is compact. Our results are stated in terms of a strong form of genericity which makes use of the notion of rectifiable subsets of positive codimension in Banach or Frechet spaces.Comment: 14 page

On the approximation of SBDSBD functions and some applications

Three density theorems for three suitable subspaces of $SBD$ functions, in the strong $BD$ topology, are proven. The spaces are $SBD$, $SBD^p_\infty$, where the absolutely continuous part of the symmetric gradient is in $L^p$, with $p>1$, and $SBD^p$, whose functions are in $SBD^p_\infty$ and the jump set has finite $\mathcal{H}^{n-1}$-measure. This generalises on the one hand the density result by [Chambolle, 2004-2005] and, on the other hand, extends in some sense the three approximation theorems in by [De Philippis, Fusco, Pratelli, 2017] for $SBV$, $SBV^p_\infty$, $SBV^p$ spaces, obtaining also more regularity for the absolutely continuous part of the approximating functions. As application, the sharp version of two $\Gamma$-convergence results for energies defined on $SBD^2$ is derived

Multimodal Semiotics of Spiritual Experiences: Representing Beliefs, Metaphors, and Actions

Traditionally, spiritual experiences have been considered "ineffable," but metaphors pervade the representations of certain concepts of the transcendental in an attempt to talk about such abstract ideas. Whether it be during the description of a vision or simply talking about morality, people use conceptual metaphors to reason and talk about these concepts. Many representations of God, spirits, or the afterlife are culturally based, but whereas some may differ based on individual experiences, others seem to have a more universal character. From a phenomenological point of view, it seems that the descriptions are contingent and not necessary, that is, the language a believer is exposed to may influence, but not condition a priori, his or her own spiritual experience as Constructivists have thought. People's views about themselves and the world around them are deeply rooted in their conceptual systems, which are created by their experiences and their bodily interactions with the world, whether it's having to do with gravity in the case of UP and DOWN, or what our individual and social concepts are. When people talk about religious and spiritual concepts, they are revealing a great deal about their world and themselves and the way they interact with it. Concepts dealing with people's system of beliefs are very "meaningful" for the individual, and the more entrenched a frame of mind is, the less plastic it is, a fact confirmed by the neurosciences, which claim that it is difficult to break down and reconstruct certain synaptic structures of the brain. How do today's common "faithful" relate to certain metaphors about spiritual concepts transmitted by their faiths? What do these metaphors say about the individuals' concepts of themselves and their world? I will explore some of my own conclusions concerning conceptual metaphors and figurative language collected in various sacred texts and during a series of interviews of religious people with different backgrounds of religious systems. The data include linguistic expressions as well as gesture. Moreover, the interviewees were asked to draw on paper certain experiences of religious nature and then to describe their pictures. My investigation will try to shed new light on the phenomenology of religious experiences and personhood, using cognitive linguistics as a prime tool of analysis

Cognitive Linguistics and the Evolution of Body and Soul \ud in the Western World: from Ancient Hebrew to Modern English

A philological and comparative analysis of the lexical items\ud concerning personhood in Ancient Hebrew, Ancient Greek and Modern English reveals semantic shifts concerning the relative lexical concepts. Ancient Hebrew presents an essentially holistic idea of personhood, whereas, via Biblical translations and Greek philosophical influences, the Western World has conceptualized humans as being\ud dualistic in nature. I analyze the polysemy and semantic shifts in the lexicon used for "body" and "soul" in Ancient Hebrew and Ancient Greek, which are the two linguistic systems known by St. Paul of Tarsus, and then confront them with Paul's usage context, and finally with Modern English, hypothesizing a possible case of linguistic relativity

How Body and Soul Interact with the Spiritual Mind

Cognitive Linguistics as an enterprise provides new theoretical and methodological instruments in understanding the relationship between people’s thoughts and the language they use. Spiritual and religious experiences (particularly the ones involving some type of revelation from or communication with a transcendent being) are especially interesting since they involve some type of external, physically invisible force or agent, contributing an “ineffable” quality to the phenomenon. However, people can and do describe such events, and metaphors and blends pervade the representations of certain concepts of the transcendental when attempting to talk about such abstract ideas. One of the main tenants of Cognitive Linguistics is that people’s views about themselves and the world around them are deeply rooted in their conceptual systems, created by their experiences and their bodily interactions with the world, whether they be physical, psychological or social. \ud People who practice spirituality reach certain states by means of personal or collective rituals, such as prayer, meditation, and bodily procedures involving discipline, as is the case of fasting or re-understanding pain. When they then communicate certain religious and spiritual concepts, they are revealing a great deal about themselves and their world and the way they interact with it. Concepts dealing with people’s system of beliefs are very “meaningful” for the individual, and the more entrenched a frame of mind is, the less plastic it is, a fact confirmed by the neurosciences which claim that it is difficult to break down and reconstruct certain synaptic structures of the brain. \ud \ud But how do people who have had such awesome experiences represent these supernatural encounters and their states of being? What is the relationship between the concepts of body and soul in devotees who torture their bodies, who have out of body experiences or who describe a body possessed by other spirits? What does the language they use say about the individuals’ concept of themselves and their world? \ud \ud I will present some of my own research data containing conceptual metaphors and blends collected in various sacred texts and during a series of interviews of people who claim to have had such supernatural experiences. The data includes linguistic expressions as well as gesture. Moreover, the interviewees were asked to draw on paper certain experiences of spiritual nature and then to describe their pictures. My investigation will try to shed new light on the phenomenology of spiritual experiences and personhood, using cognitive linguistics as a prime tool of analysis.\u