Sentences with phrase «as actual human beings»

Different people have different accents and ways of pronouncing words, and computer voice recognition systems like Siri, Cortana, and Google's voice search aren't as good as actual human beings at understanding every voice.

We've all seen a movie in which the main villain values his henchmen more as tools and less as actual human beings.

The relationship between Doug and Eva in particular provides some of the film's best «quieter» moments, and while much of Goon 2 is little more than a well - crafted sitcom of a movie, there's always something to be said for a sitcom that treats its characters, however broad and silly, as actual human beings.

It is by no means an unworthy film, shedding light as it does on an issue still with us today, but it treats the people on screen more as dramatic constructs than as actual human beings with their own agency.

Now these guys don't really come across as actual human beings, no they are more like soulless Terminators or Uni Sols even.

Not exact matches

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

Test aspects such as a conversational tone, pronouns like «we» and «I,» and generally making your emails seem like they are from an actual human.

When you talk about an actual research project, often it starts as something more technologically oriented, but as you build deeper partnerships, you find that some of the problems they're really struggling with are human problems.

So as human beings continually act on their misconceptions, Reflexivity says that those actions then begin to distort the financial markets themselves, which actually impact the actual fundamentals of the markets themselves.

Despite the fact that these virtual humans were not representations of actual people, they found that participants» performance of the novel task was impaired when they were led to believe that the virtual audience consisted of avatars, but not when they were framed as agents.

As such, the current literature on virtual humans» nonverbal cues would greatly benefit from studies that incorporate avatars that are controlled by actual people.

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.

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

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.

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.

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

The actual evidence that every Christian observes (but ignores) as they attend church — that being: The evidence suggests that the church, every church, is operating just as one would expect, if it were simply the product, the invention, of human beings.

It may be argued that if human occasions of experience prehend God, and they do, they must prehend him as a contemporary, since God as actual entity is contemporary with all other occasions.

Whitehead's thoroughgoing transfer to the whole of natural reality of a polar, spirit - matter conception such as was attempted by Thomas Aquinas for the human [222] is not so astonishing inasmuch as Whitehead takes the human self as the model case of an «actual entity.»

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.

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.

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.

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.

if it corresponds to an actual reality, must be able to illumine not only human existence, but also experience of the world as a whole.

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.

Paradoxically, it is my refusal to accept a radical pluralism of distinct actual beings that exculpates me of the charge of regarding the whole coming - to - be of the human agent as an unqualified unity.

Thus, if decision is something carried on by actual entities, human decision takes on a Pickwickian sense: we can at best only reconstruct human decision as a derivative of decision.

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 172).

When human beings are looking to each other as models of being, the pathway of life is a treadmill or squirrel cage rather than an actual road.

There have been many other theories of atonement, each picking out what a given generation took to be the worst possible human situation and going on to affirm that in the action of God in Jesus, God met us precisely at that point: slavery to demonic powers, from which we have been delivered; actual slavery to human masters, with manumission accomplished in Christ; guilt for wrongdoing, with Christ as the advocate who pleads for, and secures, our release; corruptibility and mortal death, met in Christ with healing and eternal life....

And we have already emphasized again and again that what God is «up to» in the creation, as well as in human life, is the bringing to actual realization of the potentialities which are given to both in the very fact of their being created.

That is, when men had learned to understand God as a person and his will as a body of moral teaching, they continued to recognize his supreme importance for human life, but his actual present effectiveness became a matter of belief rather than of immediate apprehension.

That Jesus was fully human does mean that the actual occasions constituting Jesus as a living person were not in any instance the actual entity God or, if God is conceived as a living person, the actual occasions constituting the divine life.

Perceiving Thomas in this way, Metz finds that «the worldliness of the world is not therefore originally conceived in a cosmocentric way as an already given, self - contained, and actual existent, which man encounters» 4 «Human existence — that is: ecstatic subjectivity; both — man and world — are synthesized a priori in the one being of man.»

Ely complains that even if God triumphs over the evil of «perpetual perishing» (which is the «ultimate evil in the actual world»), the ultimate evil is still ultimate for us humans because we do perish as individuals.

The building block electronic and protonic actual occasions are, in the case of human beings, swept into vastly more complex, Chinese box - like sets of containing societies within which there are social levels that can be identified with cells, others which answer to Aristotle's levels of tissues and organs, and which finally are presided over by what Whitehead refers to as the regnant nexus, a social thread of complex temporal inheritance which, Whitehead suggests, wanders from part to part of the brain, is the seat of conscious direction of the organism as a whole, and answers to what in Plato and Aristotle is called the soul.

It can, in other words, position itself as a pedagogue, upstream of the actual member state legislatures, declaring as a matter of Europe - wide policy what is or is not a human right, and «calling on» member states to bring their legislation into line with what are now the human rights norms that every civilized nation agrees on.

This is the sort of experience Whitehead is referring to when he writes: «In describing the capacities, realized or unrealized, of an actual occasion, we have, with Locke, tacitly taken human experience as an example upon which to found the generalized description required for metaphysics» (PR 112).

That is, just as a Society is metaphysically a derivative type of existent inasmuch as its constituent actual entities are ontologically ultimate, so in an equivalent fashion, a civilized society is metaphysically secondary inasmuch as human beings are more real, ontologically speaking, than is the larger civilized society.

As «social» as the coordinate processes of weaving one's own life from strands taken from the lives of others and giving one's own life as a strand to be woven into their lives, and as the universal essence of actual events, the single principle of love is the master key to the understanding of both facts and values.37 He denies that any human institutions, churches included, could be infallible; but he affirms that we can infallibly know «the appropriateness of lovAs «social» as the coordinate processes of weaving one's own life from strands taken from the lives of others and giving one's own life as a strand to be woven into their lives, and as the universal essence of actual events, the single principle of love is the master key to the understanding of both facts and values.37 He denies that any human institutions, churches included, could be infallible; but he affirms that we can infallibly know «the appropriateness of lovas the coordinate processes of weaving one's own life from strands taken from the lives of others and giving one's own life as a strand to be woven into their lives, and as the universal essence of actual events, the single principle of love is the master key to the understanding of both facts and values.37 He denies that any human institutions, churches included, could be infallible; but he affirms that we can infallibly know «the appropriateness of lovas a strand to be woven into their lives, and as the universal essence of actual events, the single principle of love is the master key to the understanding of both facts and values.37 He denies that any human institutions, churches included, could be infallible; but he affirms that we can infallibly know «the appropriateness of lovas the universal essence of actual events, the single principle of love is the master key to the understanding of both facts and values.37 He denies that any human institutions, churches included, could be infallible; but he affirms that we can infallibly know «the appropriateness of love.

On the other hand, an electron is a succession of actual occasions, and so is the flow of experience that can be identified as a human person.

Naturally, he does not object to the use of such terminology as «body» and «soul,» provided it is remembered that the human body is essentially a vastly complex society of actual occasions and the human soul is the unifying, purposive agency of the body.

For his view of tragedy as the result of the inevitable gap between the ideal and the actual in human conduct could also be applied indiscriminately to other situations.

This trust in life and the actual experiences which it entails are part of human existence that can be far better explained, as Birch and Cobb affirm, by an ecological model rather than an older mechanical one.

From this viewpoint it makes good sense that Whitehead describes the actual entity in categories of subjectivity and thus makes methodic use of the analogy of human subjectivity.34 For actual entities are not to be treated simply from the outside, as objects to which other objects stand as past, simultaneous, or future.

In many passages there is indeed a human being, with its own experience of self, implicitly behind the concept of an «actual entity» as Whitehead himself explains it, (PR 112) 7 and we are of the opinion that impartial readers frequently apply this tacit concept to themselves as paradigms.

Whitehead takes the one human being, in its here and now, as the model of an «actual entity.»

And each human person is towards his future, as he moves in the direction of realizing or making actual the «subjective aim» which is his on the basis of that «initial aim» which has been provided for him in his beginnings.