Sentences with phrase «as human vision»

If the new algorithm does indeed solve a deeper problem in machine vision, and is indeed as good as human vision at solving any CAPTCHA - like problem, then this is breakthrough territory.

Not exact matches

As of last year, Google's Cloud Vision AI was as good as or better than a human at recognizing the contents of images (so was Microsoft's AI for that matterAs of last year, Google's Cloud Vision AI was as good as or better than a human at recognizing the contents of images (so was Microsoft's AI for that matteras good as or better than a human at recognizing the contents of images (so was Microsoft's AI for that matteras or better than a human at recognizing the contents of images (so was Microsoft's AI for that matter).

Musk's long - term vision is to terraform Mars — reengineer our neighboring planet as «a nice place to be» — and allow humans to become a multi-planetary species.

«Musk's long - term vision is to terraform Mars — reengineer our neighboring planet as «a nice place to be» — and allow humans to become a multiplanetary species.

In October, Musk outlined the SpaceX strategy for reaching Mars and even his goal of settling large groups of people on the planet as part of his vision of making humans into a «multiplanetary species.»

While any system can store a photo, computer vision involves teaching the computer to understand what's happening in the image, the same as a human would.

The democratic vision offers, Robert A. Dahl writes, the hope «that by engaging in governing themselves, all people, and not merely a few, may learn to act as morally responsible human beings.»

It would be natural, then, to make Orthodox theological anthropology the overarching theme of the Council and to address all other questions — such as jurisdictional disputes, ecumenical dialogue, and human rights — as embraced in the common Orthodox vision for the renewal of humanity.

Although he often expressed this vision obliquely, he was relentless in his criticism of those who despised faith as an anachronism: «I am not afraid to say that a devout and God - fearing man is superior as a human specimen to a restless mocker who is glad to style himself an «intellectual,» proud of his cleverness in using ideas which he claims as his own though he acquired them in a pawnshop in exchange for simplicity of heart....

rather than seeing these as an imposed set of rules, we can see these as a benediction, empowering us to be better... a bit like visions, rules can make failures of us, where as with a benediction we are not bound, but free to become more human.

In constructing a black liberation theology, Jones» vision returns him, in the words of poet Langston Hughes, to «rivers ancient as the world and older than the flow of human blood in human veins.

These it takes as the conditions for nurturing «qualities of mind and character» (ICC 25) that have enabled and should again serve to enable «generations of men and women to grasp a vision of the good life, a life of responsible citizenship and human decency» (ICC 6).

Jesus Christ is not perceived as a useless remnant of patriarchy but as a human being who offers a hope and vision of God that is not sex - linked.

To meet the person where they are is to begin with the phenomena of their life, and to strive to engage them in such a way as to enable them to see that their own phenomenal experience can, if they listen closely, reveal the truth of the Catholic vision of the human person.

The fate of the book is merely a detail in the sweeping vision of Kurzweil's The Singularity Is Near: When Humans Transcend Biology (Viking), but it is exemplary: Just as....

People do somehow expect the Church to take on this role - of protecting truth, encouraging learning, accepting with honesty a vision of human beings as they really are.

«The Christian vision of the human person made in the image of God with a spiritual soul as well as a body is of central importance.

The eschatological vision, which expected God to bring in that radically other and better world, has been reduced to myth; utopian thinking, which expected the new age as the outcome of human effort, has come to be regarded as illusion.

But where God plays no vital role in human experience and vision, he is either nonexistent, as for the Buddhist, or dead, as for the modern Christian.

At the end of that Chapter he calls us to develop «new eyes and a new heart, capable of rising above a materialistic vision of human events» (n. 77, his emphasis, as with all such quotes below).

-LSB-...] Caritas in Veritate has real literary and practical flaws -LSB-...] yet, viewed in the light of Benedict's earlier encyclicals, Caritas in Veritate can be seen as one long call to conversion -LSB-... requiring] «new eyes and a new heart, capable of rising above a materialistic vision of human events.»

As Lila sits copying, Robinson graces us with a vision of the moment when humanism opens our selves to us, and makes us more human.

The philosopher who did most to shape this vision of the world, Rene Descartes, regarded the human mind as wholly different in nature.

The religious vision from which Attic tragedy emerged was one of the human community as a kind of besieged citadel preserving itself through the tribute it paid to the powers that both threatened and enlivened it.

Religion and myth should be its handmaids, opening the individual to the mysterious depths of human existence, as well as providing our culture with a shared vision of those things unseen which Davies believes are what largely govern us.

While in one sense it is correct to identify this consciousness and experience as a human phenomenon, in another sense it is not; for a total vision, or a quest for it, must negate and oppose every isolated and particular expression of experience, and therefore it must set itself against everything which is given or immediately present to us as consciousness or experience.

This vision of God as Satan is consummated in Jerusalem where the Spectrous Chaos says to Albion, «that Human Form you call Divine is but a Worm,» and then reveals that God is the «Great Selfhood, Satan» (33: 1 - 24)

Eastern theology acknowledges that there's something drastically wrong, even evil, about human beings (just not in the same sense as the Western Church), and it's because of Jesus» work as the «true human'that humanity may come closer to this vision.

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.

Teilhard's importance, Berry believes, lies in his comprehensive vision of the universe as a psychic - spiritual as well as a physical - material process, his perception of the human as the consciousness of the universe, and his shifting of the focus of Western religious concern from redemption to creation.

What was really at stake in the «60s was a new vision of human selfhood as corporate selfhood — not identification with success but solidarity with the poor.

I do not believe there is any theme more central to Lewis's vision of human life in relation to God, and I think there are very few indeed who have managed as well as he to invoke simultaneously in readers both an appreciation for and delight in our created life, and a sense of the pain and anguish that come when that life is fully redirected to the One from whom it comes.

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.

Here the theological understanding of human being as person - in - community must help develop the incorporation into modernity of certain traditional cultural values in the pre-modern spiritual vision.

To slip into Whiteheadian technical terminology, I understand Jesus as a figure the story of whom we objectify with peculiar vividness as a result of his power to grasp the successive subjective aims of generations and generations of men by the sheer massiveness and compelling weight of the ideal vision which he has presented as a lure promising richness and depth of feeling in human satisfactions.

The spiritual vision of modernity as we know it in ideology and practice has emphasized three aspects of realty, namely progress through differentiation and autonomy of individuality; the concept of the world as history moving towards the Future through the creativity of human rationality; and the ethos of secularism as the basis of social ordering.

The Marxist - Leninist vision of the future — what Czech novelist Milan Kundera described as «organized forgetting» — is now supplanted by a leader who knows that remembering is redemptive, that human dignity is finally an expression of the inexpressible mystery.

Begin to drop a providentially active God from this picture, and we get a vision of life that makes human happiness central and sees us as beings whose dignity lies chiefly in enacting that benevolence in ordinary life.

What we should have done is to see that in the «Galilean vision», as Whitehead called it, we have the clue to the proper category for use in the God - man relationship; the category is «love in action», the divine Lover acting and the human intentional lover acting too.

So for example, in my case and that of other persons whose minds dissociate when we engage in intense / deep spiritual practices like intense / deep prayer, meditation, fasting etc and we hear voices, hallucinate, see visions, experience thought insertions, automatic channelling just like a spirit medium as well as other psychic phenomena (clairvoyance etc), and the mind dissociation makes some persons mentally and emotionally unstable; our minds enter an altered state of consciousness just like those of the Buddhist monks but in our case the altered state of our brains results in psychotic and psychic symptoms being induced (interestingly, some persons who are ignorant of how the human brain functions chalk up these experiences to demonic attack)......... are these psychotic, psychic experiences which persons like myself experience a gift from God as well?

From within our human history God's vision of cosmic destiny can be grasped only through the relatively limited and time - conditioned stories of promise that serve as the foundation of our biblical tradition.

A Christian view of time and history which preserves the truth and rejects the illusion in man's vision of history can organize and release human energies today as it did in the days of St. Augustine, and as it did in the bright days of the nineteenth century when the prospect of a reborn society on earth seemed to light the way.

Both I and St Thomas consider that the soul continues to exercise thought and understanding (and indeed will, which is intellectual appetite) after death, and, as St Thomas explains, this can not be in synergism with the imagination in the way it is during human life, but is made possible in ways God provides, and in this way the life of purgatory allows the purification that most people need, while the Saints pray for the living and the dead of whom God gives them knowledge through their vision of Him.

This is the true vision of the Church of the final meaning of human life, something that could and should be presented to young people as fundamental to their spiritual lives and indeed to everyaspect of their lives.

«We must be prepared to live with the vision contained in the [Rawls»] original position, mutual disinterest and all,» he writes, «prepared to live with it in the sense of accepting its description as an accurate reflection of human moral circumstance, consistent with our understanding of ourselves.»

If God's love is named eros by this definition, then the transformative power of God's love as a paradigm for human loving feeds the feminist vision of mutuality.

This type sees culture as the raw material that can be shaped by Christians according to the Christian vision of human life.

The religious understanding of the conflict between good and evil, the fact of the stubborn resistance of the human heart to the love of God and its demands, the vision of the divine strategy of sacrificial love in the life and death of Jesus as the climax of history, all this is foreign to most of the philosophies of progress, but it was the heart of the great expressions of Christian liberalism.

It can be construed most narrowly as a fear of death, but more richly as a longing for a different vision of life's possibilities — a life that does not end, that remains engaging and fulfilling, and that unites us once and forever with those we love, whether divine or human.

But the vision of a more humanizing community can become a reality only as these institutions function more fully as human growth and development centers!