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In determining the translation of the Jungle sentence 'Gavagai' (whose English equivalent would be 'Look, a rabbit'), the linguist first has to determine which [[stimulation]] prompt the native to assent, and which prompt him to dissent to the linguist uttering 'Gavagai'. For example, if the linguist sees a rabbit, and the native says ‘Gavagai’, the linguist may think that ‘Gavagai’ means ‘Rabbit’. (S)he will then try the sentence ‘Gavagai’ in different situations caused by the stimulation of a rabbit, to see whether the native assents or dissents to the utterance. The native's reaction is elicited by the linguist's question and the prompting stimulation together. It is the stimulation that prompts the assent or dissent, not the object in the world, because an object in the world can be replaced by a replica, but then the stimulation stays the same.
'The class of all the stimulations [..] that would prompt his assent'
After Quine has set out the concept of stimulus meaning, he continues by comparing it with our intuitive notion of meaning.<ref name="Becker, E. 2012 p.100">Becker, E. (2012). ''The Themes of Quine's Philosophy: Meaning, Reference, and Knowledge''. Cambridge University Press, p. 100</ref> For this, he distinguished two kinds of sentences:
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