Sentences with phrase «as human language»

As for my references, I focus on a few that seem to be very cridible, as human language can not squeeze every single reference into the alphanumeric - left - to - right progression of symbol strings in our communication system, in a reasonable amount of time that readers generally have to digest it all.

Lucky for R, Julie is not so choked up about Perry's death, leaving her more receptive than you'd suspect to the attentions of her new gentleman zombie pal, who smuggles her onto an empty jetliner on the tarmac of an abandoned airport, advising her in grunts and groans that can barely be parsed as human language that she needs to stay on board with him for a few days, until the rest of his zombie buddies conveniently forget she's around.

«Understanding emotions expressed in spoken language, on the other hand, involves more recent brain systems that have evolved as human language developed.»

«Lexigrams were learned, as human language is, during meaningful social interactions, not from behavioral training,» said the study's lead author, Kristen Gillespie - Lynch, an Assistant Professor of Psychology at the City University of New York and a former UCLA graduate student in Greenfield's laboratory.

Not exact matches

Human translators, an expensive resource, act as bridges between producers and consumers or business partners who speak different languages.

As technological advances such as machines being able to acquire natural language abilities that match median human capability, the numbers and types of activities that are technically susceptible to automation will increasAs technological advances such as machines being able to acquire natural language abilities that match median human capability, the numbers and types of activities that are technically susceptible to automation will increasas machines being able to acquire natural language abilities that match median human capability, the numbers and types of activities that are technically susceptible to automation will increase.

«The «feel good» language about mutually beneficial cooperation is intended to benefit autocratic states at the expense of people whose human rights and fundamental freedoms we are all obligated as states to respect,» Mack said.

I don't mean this literally: The «from» line might still be your company's name, but the content should feel as if it comes from a human being, speaking in the first person (using «I» or «we» and addressing the recipient as «you»), with natural - sounding language.

The companies join gay - rights and human rights groups as well as the American Civil Liberties Union in attacking the law over its broad language, which could be used by business owners to use religious objections to deny same - sex couples wedding.

For Nadella, using «the power of human language» to communicate with machines will be as profound as the development of the Internet and the use of touchscreens on mobile devices.

Zuckerberg explained that with the combination of AI, NLP (natural language processing), and some human help, that people would now be able to talk to Messenger bots as if they were talking to a friend.

If you believe that Christian doctrine is essentially an attempt to capture dimensions of human experience that defy precise expression in language because of personal and cultural limitations, then the truth about God, the human condition, salvation, and the like can never be adequately posited once and for all; on the contrary, the church must express ever and anew its experience of the divine as mediated through Jesus Christ.

Much of the effect can likely be explained by researchers unconsciously giving hints or suggestions to their human or animal subjects, perhaps in something as subtle as body language or tone of voice.

Noting that two generations of Catholic leaders, including popes, have regarded human rights as important for the building of humane societies and have employed rights discourse themselves as a «bridge language» supporting the protection of human dignity, Reno declares that it is time for the Catholic Church «to rethink its enthusiasm for human rights.»

As a participant in that 1998 Ramsey Colloquium, a longtime supporter of the cautious use of rights language, and a frequent critic of its misuses, I was moved by Reno's arguments to ponder whether the noble post — World War II universal human - rights idea has finally been so manipulated and politicized as to justify its abandonment by men and women of good wilAs a participant in that 1998 Ramsey Colloquium, a longtime supporter of the cautious use of rights language, and a frequent critic of its misuses, I was moved by Reno's arguments to ponder whether the noble post — World War II universal human - rights idea has finally been so manipulated and politicized as to justify its abandonment by men and women of good wilas to justify its abandonment by men and women of good will.

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.

Thus, metaphors and models of God are understood to be discovered as well as created, to relate to God's reality not in the sense of being literally in correspondence with it, but as versions or hypotheses of it that the community (in this case, the church) accepts as relatively adequate.16 Hence, models of God are not simply heuristic fictions; the critical realist does not accept the Feuerbachian critique that language about God is nothing but human projection.

His point was that human language could convey knowledge of God, which meant that any form of revelation communicated the truth as it existed objectively first in God's mind and then in the structures of the world.

Concerning God, Clement pursued two fundamental principles: that God is beyond the reach even of abstract human language and therefore must be identified by what God is not, but that, at the same time, God must be understood as «the omnipotent God» (Stromata, 1.24): «Nothing withstands God, nothing opposes Him: seeing He is [42] Lord and omnipotent» (1:17).

And just as that kingly grief of which we have spoken can be found only in a kingly soul, and is not even named in the language of the multitude of men, so the entire human language is so selfish that it refuses even to suspect the existence of such a grief.

The language of rights might be viewed as a developing grammar that makes possible a truly universal dialogue about our common human future.

While the Resurrection was a fact, attested to by those who experienced it in so far as it could be described in human language, it is not possible to say precisely what the nature of these experiences were.

The revelation consists first and foremost in the person of Jesus Christ himself, but this can become material for theological use only as it is given in human language.

Even if one can not agree with the particular amalgam of East and West which he is evolving, one can not deny the importance of the task to which he has committed himself nor its usefulness as a stimulus to the overall task of arriving at a new language — or languages — which can communicate to man once again both divine and fully human existence, the goal we are all seeking.

human beings, «born free and equal in dignity and rights,» are entitled to human rights «without distinction of any kind, such as race, color, sex, language, religion, political or other opinion, national or social origin, property, birth or other status.

It was not Kierkegaard or Chesterton or Barth — Updike's much - admired knights of Christian faith — who called God «the eternal not - ourselves» or who spoke of biblical language as a human net «thrown out at a vast object of consciousness.»

The fact that some animals can not reason or talk in language we understand should be as irrelevant to us as is the fact that some humans in relation to whom we have ethical obligations — severely retarded children, for example — can neither reason nor talk.

Whitehead construes the various possible areas of research very broadly, listing physics, physiology, psychology, aesthetics, ethical beliefs, sociology, or in «languages conceived as storehouses of human experience» (PR 5/7).

If I were to guess — and that is all any outsider can do at this point — I would say that the language of intrinsic value still in the Charter, granting nature some immunity from human need, language which, as noted, the Earth Charter Commission regards as essential and nonnegotiable, will prove the final stumbling block to official acceptance.

Now that I am back home in New York, I try not to insist on a particular human lifestyle or language or tradition, all of which can go rotten as they become useless or out - of - date.

The public needs to hear, in language that nonscientists can understand, the potential scientific, moral, legal, and social benefits, as well as the potential threats, posed by human cloning.

When I reflect on the infinite pains to which the human mind and heart will go in order to protect itself from the full impact of reality, when I recall the mordant analyses of religious belief which stem from the works of Karl Marx and Sigmund Freud and, furthermore, recognize the truth of so much of what these critics of religion have had to say, when I engage in a philosophical critique of the language of theology and am constrained to admit that it is a continual attempt to say what can not properly be said and am thereby led to wonder whether its claim to cognition can possibly be valid — when I ask these questions of myself and others like them (as I can not help asking and, what is more, feel obliged to ask), is not the conclusion forced upon me that my faith is a delusion?

Thus, he concludes: «The sense of human languages and practices as the results of experimental self - creation rather than of an attempt to approximate to a fixed and ahistorical ideal..

Taken to extremes, it results in treating all words for God as free - floating metaphors pointing at a deity beyond all determinate language, which can be named in any way that expresses the depths of human experience.

Since psychological language aims at revealing the depths of human transformation, and since this is the goal of theological language as well, there is no reason the two can not walk together in the search for truth.

As a Communication Act: The Birth of a Performance, by Richard F. Ward Performance is a resource for homiletics because it addresses this problem of integrating language, sound and movement in an oral, interpretive act in human communication.

Whitehead's use of assumptions dating back to Descartes and Locke in his account of perception leaves him vulnerable to the criticisms introduced by the revolution in philosophic method taking place at the time he was writing his major works, one in which the analysis of the functioning of language was replacing psychological introspection as the principal method for understanding human thought.

The language of religion is always highly metaphorical — we might also say mythological, imaginative, poetical — and it can not be taken as if it were a literal story or something similar to straightforward human discourse.

As it becomes aware of the specific form in which ultimate human problems present themselves in our own time, the ministry, and therewith the schools that prepare men for it, begin to understand more sharply what the pastoral function is, in what language the gospel speaks to this need, and what form the Church must take in serving such men in such a time.

God's creative action in history works in human language to make it the vehicle of truth instead of lies, and of reconciliation instead of hurt and destructive bitterness.14 In Jesus» work of atonement he spoke the words of forgiveness and reconciliation and he spoke them as indicatives and imperatives of the spirit.

In our generation there is danger and hope — danger that these noncognitive accouterments will lose their aesthetic harmony and hypnotic power when integrated with the basic prehensions of science, and be reverted into impotent and empty symbols, jarring, ugly, and without force in final satisfactions: hope that the power of Jesus as lure will reassert itself in an aesthetic context devoid of supernaturalism, a context such that (the language now picks up echoes of van Buren) the vision of Jesus, the free man, free from authority, free from fear, «free to give himself to others, whoever they were «1 — such that this vision in its earthly, human purity will lure our aims to a harmonious concrescence, integrating scientific insight and moral vision and producing a modern, intensely fulfilling human satisfaction.

On the human side, it is the always potential and often the actually realized sense of dependence upon the divine reality that sustains and (as traditional language would phrase it) «saves» such existence from triviality, meaninglessness, and extinction.

There are four affirmations about Jesus Christ that historically have been stressed in Christian faith: (1) Jesus is truly human, bone of our bone and flesh of our flesh, living a human life under the same human conditions any one of us faces — thus Christology, statement of the significance of Jesus, must start «from below,» as many contemporary theologians are insisting; (2) Jesus is that one in whom God energizes in a supreme degree, with a decisive intensity; in traditional language he has been styled «the Incarnate Word of God»; (3) for our sake, to secure human wholeness of life as it moves onward toward fulfillment, Jesus not only lived among us but also was crucified for us — this is the point of talk about atonement wrought in and by him; (4) death was not the end for him, so it is not as if he never existed at all; in some way he triumphed over death, or was given victory over it, so that now and forever he is a reality in the life of God and effective among humankind.

But the word can be spoken and heard in the authentic experience of reconciliation, and it stands in the language of the Gospel as the Word of God clothing itself in human speech and opening the way for the language of redemption to be spoken between God and man.

And this task is a legitimate one, as certainly as the object of faith (particularly when it provides the foundations for all possible objects or, in religious language, when it creates them) still remains the object of faith and is the immediate and exclusive object of human activity.

His own pet proof of «why there almost certainly is no God» (a proof in which he takes much evident pride) is one that a usually mild - spoken friend of mine (a friend who has devoted too much of his life to teaching undergraduates the basic rules of logic and the elementary language of philosophy) has described as «possibly the single most incompetent logical argument ever made for or against anything in the whole history of the human race.»

To be free of ideological captivity is to «join the community of struggle,» to oppose racism and sexism, to fight for human rights and women's ordination, to engage in social action, to envision «holiness as justice,» and to develop nonsexist language and imagery in order to «empower» and free the congregation to engage in the «struggle for liberation.»

Then, once the «reproductive rights» language is adopted, CRLP and others take that language back to the legal systems of the participating nations and claim (as the CRLP did in its own lawsuit) that such «agreements... favor protection of reproductive rights, including abortion, as internationally recognized human rights.»

In Genesis 1 we do not see directly the creation of human language by God, but «we see something like the circulation of an underground river, before its appearance as a spring above ground.

Bultmann, says Ogden, employs the terms myth and mythology in the sense of «a language objectifying the life of the gods,» or, as we might say, of objectifying the powers of Spirit into a supernaturalism, a super-history transcending or supervening our human history, thus forming a «double history.»