Sentences with phrase «d human model»

«With a simple adjustment to the height and weight, the 3 - D human model that we created can be used to forensically analyze the pose, stability and shadows in any image of people.»

Not exact matches

You are also not criticizing their operational model or behavior, but simply stating the fact that their payments have been delayed or nonexistent, says Michael «Dr. Woody» Woodward, professional coach and founder of Human Capital Integrated.

Responding to those preferences, Betterment has adopted a hybrid model of financial advice incorporating both human and automated advice into its offerings.

Despite expressing reservations in regards to entering the heavily regulated space, the company has begun collecting anonymous genetic information from 175 volunteers in order to build a perfect model of human health.

Using an algorithm complete with 3 - D human body modeling, the company then makes a recommendation as to which of its mattresses is the best fit.

Economics is supposed to provide mathematical modelling of human behaviour, but the apparent divergence of economic theory from reality in recent years has become a burr under Orrell's saddle.

Boston Dynamics has produced a number of robots that mimic human and animal movement, including Atlas, a humanoid model that co-ordinates motion and balance using its arms and legs and can pick itself up off the ground when knocked over.

And I would say that was because — this is just one example — the field of economics, for many years, did not incorporate the fact that humans don't make decisions generally on a one - to - one level the way that their models would predict.

Engineering students from the University of Illinois have come up with a miniature model of Elon Musk's hyperloop concept proving that the high speed human transport system is feasible albeit on a scale of 1:24.

Vanguard's robo offering has been highly successful, though their service is more of a hybrid model and features access to a Vanguard human financial advisor.

Humans are inventing faster and faster, and that does mean that the typical business model is shorter lived than it would have been before.

«I got really interested in trying to understand how we could model human behavior through social media because there's residue of who we are in everything we do and here we had lots of little behaviors that we could use to try to understand a little bit more about who you are.»

Companies that are descriptively software enterprises — Google, Facebook (on whose board I serve), Twitter, Airbnb, Pinterest, and many others — have opened up human connections, access to knowledge, and new business models unforeseen before they existed.

Elon Musk's electric car company Tesla has stopped production on their already delayed Model 3 sedan and has replaced their automated production robots with human workers.

I have shunned human advisers all my life but the Robo firms have professional data scientists and mathematicians focused full - time on building computer models maximizing the efficiency of your investment allocations.

By abandoning traditional models and processes and allowing augmented human intelligence through our patented machine learning, Stratifyd has enabled our customers to turn their unstructured and unused data into revenue opportunities.

A discount model has emerged that is a hybrid of robo and human advice giving.

A scientific model can not have a human attribute - those are reserved for humans.

As I stated in my original article, prior to conducting experiments with human cells, ANT - OAR techniques would need to be rigorously tested in animal models to establish a procedure that guarantees with reasonable certainty that an embryo is not generated.

I mean, I know the Freudian superstition has been largely discredited since those heady days — his results were falsified, his psychotherapeutic sorcery doesn't work, and so on — but that doesn't alter the extraordinary hold his model of human motives still has over people's imaginations, or the bibulous excitement his ideas once inspired.

The dominant model has been monarchical; the classical picture employs royalist, triumphalist metaphors, depicting God as king, lord, and patriarch, who rules over and cares for the world and human beings.

In becoming a model, it has engendered wide - ranging interpretation of the relationship between God and human beings; if God is seen as father, human beings become children, sin can be seen as rebellious behavior, and redemption can be thought of as restoration to the status of favored offspring.

At least in the king - realm model, human beings appear to have some freedom since they are controlled only externally, not internally.

Human welfare would suffer a genuine loss were adoption of the more formal professional counseling model to displace pastoral initiative.

Using human experience as a model to depict the nature of reality, Whitehead argues that every actuality (i.e., every actual event) has both a present subjective immediacy and a past objectivity.

We live in an age whose chief moral value has been determined, by overwhelming consensus, to be the absolute liberty of personal volition, the power of each of us to choose what he or she believes, wants, needs, or must possess; our culturally most persuasive models of human freedom are unambiguously voluntarist and, in a rather debased and degraded way, Promethean; the will, we believe, is sovereign because unpremised, free because spontaneous, and this is the highest good.

That said, the case has been made that if the Christian god exists, then «God should be detectable by scientific means simply by virtue of the fact that he is supposed to play such a central role in the operation of the universe and the lives of humans», with the conclusion that» [e] xisting scientific models contain no place where God is included as an ingredient in order to describe observations.»

So a magical all - powerful being living in some fantasy world in the clouds created the earth, placed a modern day man and woman on the earth from whom all humans are modeled in a fantastical garden 4.5 billion years ago, allows «good» people to live in a cloud kingdom where everyone who has ever died lives (like a Florida retirement community in the sky), and sends «bad» people to a fiery pit of despair for all eternity.

If there is a basic thesis, it is that Whitehead has used the concept of the electromagnetic field in physics as a model for human experience (PW 125/134, 183/201; RL 285).

An evidence of the notion of «shades» or «degrees» in the complexity of world - human - God relationship is modeled in the way Christ has been perceived in Indian Christian Theology.

For example, human experience has internal temporality, but it does not follow that concrescence has internal temporality; to assume that an abstraction has all the features of the original model is to commit the fallacy of misplaced concreteness.

Surely an unplanned blunder on Newsweek's part, but a blunder nonetheless (perhaps worse in the long run exactly because it was unconscious and indicates not deliberate discrimination but a naive lack of sensitivity) A balance of exceptional model elders with equal numbers of average everyday folk would provide a more accurate picture of the aging as they really are, with their very human combinations of merits and faults.

Using the Deuteronomic Creed as model, Dalit theology can construct the historical Dalit consciousness which has to do with their roots, identities and struggle for human dignity and «for the right to live as free people created in the image of God.»

Human beings have a basic feeling of existential lack which leads them to look to a model who seems to possess a greater fullness of being.

The models often used to describe this have been unsatisfactory, to be sure: talk of «substance» has led to much confusion and misunderstanding, as has talk of the union of wills or the association of divine / human consciousnesses.

Debate over this issue remains prominent among process theologians to this day and will be discussed more fully in the second part of this paper, but it should be remarked here that Hartshorne has consistently attempted to envision God, in this and in some other respects, after the model of the human person.

For instance, ours is a society obsessed with the adversarial model of human relations, and we have bought into it.

Although we have limited ourselves in this chapter to the discussion of dialogue within the Church, we must not forget that Vatican II also used the term «dialogue» to refer to communication with separated Christians, 10 with non-Christians and atheists, 11 with the entire human family, and with the world.12 This aspect deserves our attention even more than the use of the dialogue model for exchanges within the Church.

The fact that human beings persist in behaving «irrationally and uneconomically», in terms of the market model, does not, they claim, invalidate that model: we simply have not yet learned to appreciate the benefits of competition.

Process thought provides a different model of human beings, one that, if accepted, would have quite different consequences for public life generally.

It has indeed been a strange perversion of the theological mind to employ for our picture of God the «model» which we find most reprehensible when we see it in human form.

By coming at once to the primitive model and rejecting all human inventions, the Church was to be at once released from the controversies of eighteen centuries, and the primitive gospel of salvation was to be disentangled and disembarrassed from all those corruptions and perversions which had heretofore delayed or arrested its progress [Memoirs of Alexander Campbell, by Robert Richardson (Lippincott, 1868 - 70), Vol.

Once this ultimate structure of divine - human communion has been actualized in the life of Christ, tried, purged, and refined in the crucible of the Way of the Cross, and given the double - sided efficacy to which we have referred subsequent to the events of Resurrection and Pentecost, the new aeon is present with a power and certainty as great as the size of God and the constancy of the divine love — that is to say, as great as a process - relational model of real contingency in the divine - worldly ecosystem will allow, given God's excellence and pre-eminence within that ecosystem.

And for most of the last three - hundred - and - fifty years this effort to ground all human knowledge has focused upon the physical sciences; indeed, «since the period of Descartes and Hobbes, the assumption that scientific discourse was normal discourse and that all other discourse needed to be modeled upon it has been the standard motive for philosophizing.»

... Rather, God is that - without - which - there - would - be-no-evolution-at-all; God is the atemporal undergirder and sustainer of the whole process of apparent contingency or «randomness,»... «We can apply this same model to the problem of divine providence and human cultural evolution,... we can think not deistically but trinitarianly and incarnationally of God.

A model which portrays divine initiative would limit the use of a model which portrays human response, and vice versa.

McIntyre holds that the «psychological model» avoids these dangers and has been explored in the light of modern insights concerning selfhood; but it has usually ended with a merely human Christ.

These events then become, and naturally, a self - appointed model which enables us to be articulate about what has been disclosed... So a qualifier like «infinite» will work on a model of human love until there dawns on us that particular kind of family resemblance between the various derivative models which reveals God — God as «infinitely loving».

An interesting study of christological models has been written by John McIntyre.4 The «two - natures model» (which he takes as a single complex model involving both divine and human natures) has dominated Christian thought, but it has a number of limitations; it is tied to the Aristotelian categories of substance and attribute, and it tends to view the incarnation as the assumption of an abstract human nature rather than the personal individuality of a particular man.

But I have never been more confident than I am now of the potential there is for the church to model the richness and quality of inter-personal human relationship.