Sentences with phrase «actual human beings in»

Because in an era where social media allows everyone to broadcast an opinion on national issues, many seem to be so busy yelling on the internet that they miss the actual human beings in need around them.

To recognize the factual nature of values as responses of actual human beings in actual or imagined situations is to remain on the solid ground of experience which all can understand.

Some visitors are shocked to discover they are «conversing» with an actual human being in cyberspace.

In a way, both Marxists and Christians are talking about the same thing: actual human being in the real world and society.

Not one character feels like an actual human being in this screenplay by Allan Loeb (Collateral Beauty).

I understand that you need to fly the frickin» plane and all, but we would feel a little better about things if we saw an actual human being in the cockpit rather than some incomprehensible voice when we get to cruising altitude.

Not exact matches

The AI, in fact, is so good that many chatbots are indistinguishable from actual humans conversing.

Respond in the comments to users with genuine greetings and questions, as it proves that there is an actual human running the account.

In a world growing crowded with so - called robo - advisors, Hearsay Social is helping actual human advisors stay relevant.

Certainly, though, a superior level of humanity will be required to make wide - ranging decisions and consistently act in the best interest of actual humans involved in work - related encounters in fully automated environments.

Since the early days of the Internet when Bill Gates wrote in his book The Road Ahead that the «information superhighway» would become the «ultimate go - between» and that «only the humans involved in a transaction will be the actual buyer and seller» there's been a constant theme that middlemen are finished.

In a nod to the highly experimental nature of its Pittsburgh plan, Uber intends to have an actual human being behind the wheel — just in casIn a nod to the highly experimental nature of its Pittsburgh plan, Uber intends to have an actual human being behind the wheel — just in casin case.

That was the plan... the humans involved in the actual trial and crucifiction were just pawns in God's great plan.

The more you grow to see them as an actual three - dimensional human being, the easier it will be to engage them on contentious issues without things blowing up in your face.

The actual problem that many folks have is being told that a collection of books written by human beings with an agenda is the absolute only possible truth in the universe.

In human history, the actual living out of marriage as a lifelong union has been the exception rather than rule.

In any event, the actual answer to your query will be lost on you, but apes and humans had a common ancestor that was indeed more like modern apes in many ways (especially with respect to cognitive development), but identical to no modern specieIn any event, the actual answer to your query will be lost on you, but apes and humans had a common ancestor that was indeed more like modern apes in many ways (especially with respect to cognitive development), but identical to no modern speciein many ways (especially with respect to cognitive development), but identical to no modern species.

That is, while Griffin acknowledges that Plantinga affirms limitations on God's power in relation to possible worlds containing free human beings, he believes Plantinga to hold «that an actual world devoid of beings with some power of self - determination would be possible» and thus that God could have created a world containing no evil simply by creating a world containing no self - determined beings (GPE 271).

The actual end of most human lives is sad, painful, sometimes grueling, profoundly embarrassing, and pathetic, often leaving emptiness, loss, regret, relief, and other contradictory and disturbing emotions in its wake.

God, the actual inspiration behind the private evangelical college in Chicago's suburbs, announced long ago that he would come to this world as a human being to express his support for the human race.

To put it another way, it is the person, not the self, whose nature is inextricably bound up in the web of obligations and duties that characterize our actual lives in history, in human society — child, parent, sibling, spouse, associate, friend, and citizen — the positions in which we find ourselves functioning both as agents and acted - upon.

But we maintain, on the contrary, that we know the Jesus of history very well, even if we do not have a precise and photographic account of his day - by - day activities; and the unique claim of Christianity is that in and by those events in the actual realm of historical happenedness, God is revealed — revealed, of course, in and under the conditions of history and human life, but revealed nonetheless.

I personally don't think Steve was «fair» with all of the biblical accounts of violence, since he often cuts off quotations in mid-sentence, but with all the clear «unfairness» in Scripture where actual human lives are getting «cut off» by God, it's hard to quibble over minor details like that.

Once God is regarded as an actual entity, the use of personalistic language follows naturally, for our basic clue to the nature of an actual entity is given in our own immediate human experience.

We are human beings, and we relate to one another better when we stop expecting the other person to behave in a prescribed, programmed way but instead talk openly with one another about our actual desires, preferences, hopes, and expectations.

God is real actual, and existent where and when he is present in human experience as real, actual, and existent.

An inevitable temptation of Christian theology, and particularly so in our own time, has been to think that the idea or symbol of an actual end of the world was no part of the original proclamation of Jesus, and rather derived either from the apocalyptic religious world that so dominated Jesus» disciples or from the all - too - human or fleshy component of their minds and hearts, which was impervious to the higher call of the Spirit.

«With all the clear «unfairness» in Scripture where actual human lives are getting «cut off» by God» this doesn't make any sense really.

It is a painful tale, burdened with an inexorable logic of defeat at the hands of a racist society — we «know» from the beginning that terrible things are in store — but illuminated by another logic, that of grace, by no means so certain, for it operates in secret with persons (Kumalo and the elder Jarvis) whose formation by it is in terms of the gradual and ambiguous growth of actual human development.

«Outrage Porn» resembles actual pornography in that it aims for a cheap, temporary thrill at the expense of another human being, but without any personal accountability or commitment to that human being.

The argument that life begins at conception is absurd in that what should be said is parasitic life begins at conception, actual human life only becomes a valid argument when the fetus is able to live outside the womb, prior to that the life is basically in the hands of the host — mother.

But here is a field of actual human experience disgracefully neglected and very imperfectly explored, which could make a radical change in our human condition.

In process thought, anything actual at all is an instance of creativity, from the tiniest energy event to the most complex creatures we are aware of, human beings.

To be an actual working solution that respects everyone's human and civil rights would require strict protocols with effective oversight — things that are currently impossible in today's world.

The Church will not, for example, be able to baptize an African chieftain who wants to keep his harem; yet she may, in certain circumstances, judge that he has a subjectively good conscience (though he has heard the message of the gospel and is willing in principle to believe in it), because in his actual social and human circumstances he can not yet realize the moral demand of monogamy, as little as formerly king David and king Solomon.

Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss of paradise, the first to acknowledge that innocence has been wholly swallowed up by experience; (3) no other Christian artist or seer has so fully directed his vision to history and experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space as the paradoxical presence of eternity; (5) he stands alone among Christian artists in identifying the actual passion of sex as the most immediate epiphany of either a demonic or a redemptive «Energy,» just as he is the only Christian visionary who has envisioned the universal role of the female as both a redemptive and a destructive power; (6) his is the only Christian vision of the total kenotic movement of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God as Satan; (8) he is the most Christocentric of Christian seers and artists; (9) only Blake has created a Christian vision of the full identity of Jesus with the individual human being (the «minute particular»); and (10) as the sole creator of a post-biblical Christian apocalypse, he has given Christendom its only vision of a total cosmic reversal of history.

The word «religion» in actual practice is applied to a great variety of human ideas, acts, and institutions.

Conversely, in disaster scenarios, they assume that the human trait (s) in the disaster are transferred from - actual - humans that're somehow connected to the disaster.

The theory generalizes the repetition of the past that is evident in conscious, mnemonic occasions of human experience into a feature of all actual occasions, human or nonhuman.

We can also say, then, that all human individuals always have the rights that define them as potential participants in moral discourse, one of which is the right to be or become an actual participant in such discourse, and these universal rights articulate a universal social practice.

In regard to Whitehead's introduction of God and eternal objects to explain human freedom he says: «If explanatory principles are available which could account for the sensation of freedom without at the same time taking us beyond the bounds of the actual world, we should explore them, and, if they prove to be consistent with the facts, adopt them in preference» (ISP 246In regard to Whitehead's introduction of God and eternal objects to explain human freedom he says: «If explanatory principles are available which could account for the sensation of freedom without at the same time taking us beyond the bounds of the actual world, we should explore them, and, if they prove to be consistent with the facts, adopt them in preference» (ISP 246in preference» (ISP 246).

The easiest thing to grasp about the City of God is that it is not the City of Man — that is to say, that all existing moral - political authority is all - too - human, and that every individual represents some promise, some meaning, some destiny far beyond anything that can be represented in the economy of an actual political - cultural world.

Looked at from the point of view of its prehension of past occasions, an actual entity (say, in the personally ordered society of actual entities which constitute the «self» of a human being) can be viewed as conditioned by, caused by, the other entities which it objectifies.

Whitehead's discussion of the human soul is notoriously difficult,» but that he is involved in such a category confusion rests on Mays's failure to appreciate Whitehead's metaphysics, built around the notion of a dipolar actual entity as a vibrant, dynamic center of integrative processes having both physical and mental poles.

If philosophers are persuaded that they must give an account of human nature, and, ultimately, responsible human action, in terms of Whiteheadian actual entities, societies, and the like, I am sure they will produce some ingenious constructions.

Let us move now to consider options for understanding how God might exert influence at the other end of the spectrum of actual occasions, namely, by proffering subject aims to those actual occasions that constitute moments in the regnant nexus of the human beings involved.

Events in the stream of human consciousness which are actual and supposedly spacy find no support here by analogy for their imperceptibility.

After all, in the Holocaust they were killing actual human beings, people who were undeniably, not just potentially or marginally, real people with real rights.

Whitehead's method, in part, is to analyze these occasions of subjective experience in order to find factors capable of being generalized into principles applicable to all actual entities: «In describing the capacities, realized or unrealized, of an actual occasion, we have... tacitly taken human experience as an example upon which to found the generalized description required for metaphysics» (PR 172in part, is to analyze these occasions of subjective experience in order to find factors capable of being generalized into principles applicable to all actual entities: «In describing the capacities, realized or unrealized, of an actual occasion, we have... tacitly taken human experience as an example upon which to found the generalized description required for metaphysics» (PR 172in order to find factors capable of being generalized into principles applicable to all actual entities: «In describing the capacities, realized or unrealized, of an actual occasion, we have... tacitly taken human experience as an example upon which to found the generalized description required for metaphysics» (PR 172In describing the capacities, realized or unrealized, of an actual occasion, we have... tacitly taken human experience as an example upon which to found the generalized description required for metaphysics» (PR 172).

The stream of conscious experience and synthetic activity is the dominant society of actual occasions in human (and animal) bodies, being influenced by subordinate organic processes in those bodies, then influencing them in turn in an ongoing dialectic of causality and creativity.