Sentences with phrase «by human ideas»

Not exact matches

If this idea sounds familiar — OK, even vaguely familiar — that's because De Brouwer was inspired by the Star Trek Tricorder, a handheld device that could examine living things and offer data on activity imperceptible to the human eye.

But by finding an unintended code exploit, the DAO hacker has called into question the core idea that code can substitute for human - dependent legal and financial processes.

Among Musk's concerns regarding AI are the idea that artificial intelligence could become dangerous if it evolves past the point of human intelligence, and that unregulated AI could potentially be used to start global conflicts by «manipulating information.»

Part 1 of 2: The Confluence of Buyer Personas and Company Personas (look for part 2 coming soon with our partners at HG Data) The idea of creating buyer personas has long been used by marketers to create a human profile of our buyers.

Artificial Intelligence AI startup SingularityNET, recently covered by Wired as the most tech - hype idea of the year, wants to democratize AI research and facilitate the emergence of human - level AI on a decentralized, open - source platform.Singularity...

They also argue that the amnesty the South African government granted to perpetrators of human rights under apartheid in exchange for their testimony before the Truth Commission compromised justice and could be defended only if it were necessary for a transition to democracy, not by any idea of reconciliation.

He refused to believe that the false ideas of the human person and human history embodied in communism could divide Europe indefinitely; and by igniting a revolution of conscience behind the iron curtain, the man the last president of the Soviet Union called «the world's greatest moral authority» became an agent of liberation for his Slavic brethren and the precursor of new possibilities in international affairs.

Even if antebellum Evangelicals did not create the idea of a living Constitution, it could be said that by rejecting the continuity of human moral experience, they took a first necessary step towards it.

Anti-realist ideas, by contrast, consider everything as human constructs, plastic and malleable, which can be bended and altered but which inherently are unknowable.

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 will.

That biblical vision helped form the bedrock convictions of the American idea: that government stood under the judgment of divine and natural law; that government was limited in its reach into human affairs, especially the realm of conscience; that national greatness was measured by fidelity to the moral truths taught by revelation and inscribed in the world by a demanding yet merciful God; that only a virtuous people could be truly free.

Of course, Cardinal Kasper is right that theology is a human enterprise, done by humans with intellectual and personal histories and dispositions, and not just a participation in a Platonic realm of ideas.

The idea of an «absolute antidote» suggests a different concept of the human than is presumed in Hitchens's argument: a being capable of enslavement by his darker side, one whose infinite desire for something beyond himself can be short - circuited into various «false infinities» (Ratzinger), who can redeem himself only by restoring the circuitry of his absolute relationship with his Generator.

Whiteheadians seem able to imagine such ecstatically spanned unities - across - time on the so - called «microscopic» scale of the «specious present,» but give up on the idea as the scope of the temporal disclosure space is widened to the scale of human lifetime and of generations.7 But worse than this from the point of view of Heidegger's temporal problematic, by submitting the ecstatic unities of their «specious presents» to the before / after ordering and metric properties of linear time, at least in terms of their mutually external relations and arrangements, they give back ontologically every advantage they gained from the use of an cc - static - temporal disclosure horizon in the first place, even though it was only the single horizon of presence.

People often can not understand the question of human nature because their way of understanding it is framed (whether they know it or not) by the ideas of positivist empiricism.

I agree very much with the idea Sam brings forth that in our early history as the human race we did not know of mental illness and explained it by possession.

to Jake, in every era or times in the past, humans have different perception of reality, because our knowledge improves or changes toward sophistication, For example during the times of Jesus, there was no science yet as what we have today, since the religion in the past corresponds to their needs, it is true for them in the past, but today we already knew many new ideas and facts, so what is applicable in the past is no longer today, like religion, we have also to change to conform with todays knowledge.The creation or our origin for example is now explained beyond doubt by science as the big bang and evolution is the reason we become humans, is in contrast to creation in the bibles genesis,.

Since those process categories have been connected with ideas of God inspired by the Bible, process theologians believe there is a chance in the twenty - first century to bring the long separated parts of human understanding into a new, coherent relationship.

It is no accident that Platonic philosophy and the Christian religion readily discovered common ground, and that, in particular, Platonic ideas of the sublimity of the human soul were assimilated by Christian doctrine.

Consequently one feels less inclined to reject as unscientific the idea that the critical point of planetary reflective consciousness which is the result of the forming of humanity into an organized society, far from being a mere spark in the darkness, corresponds on the contrary to our passage (by a movement of reversal or dematerialization) to another face of the universe: not an ending of the ultra-human but its arrival at something trans - human at the very heart of reality.

The most fruitful basis for human classification devised by anthropologists is found in the idea of culture.

The most challenging idea of this book may be that the Powers are redeemable, and we humans are part of the means by which the Powers will be redeemed.

Most people are appalled by the very idea of human sacrifice.

Aronofsky's Noah becomes so disturbed by human sinfulness that he obsesses on the idea that the race should not survive.

Oh, the Calvinists could make perfect sense of it all with a wave of a hand and a swift, confident explanation about how Zarmina had been born in sin and likely predestined to spend eternity in hell to the glory of an angry God (they called her a «vessel of destruction»); about how I should just be thankful to be spared the same fate since it's what I deserve anyway; about how the Asian tsunami was just another one of God's temper tantrums sent to remind us all of His rage at our sin; about how I need not worry because «there is not one maverick molecule in the universe» so every hurricane, every earthquake, every war, every execution, every transaction in the slave trade, every rape of a child is part of God's sovereign plan, even God's idea; about how my objections to this paradigm represented unrepentant pride and a capitulation to humanism that placed too much inherent value on my fellow human beings; about how my intuitive sense of love and morality and right and wrong is so corrupted by my sin nature I can not trust it.

The process by which this happened - by which concepts such as personal freedom, human rights and equality have been slowly distorted to mean something quite other than they did when Christian Europe gave birth to them - has been laboriously traced by historians of ideas such as Charles Taylor and Alastair Maclntyre.

«1 In fact, the idea of God is not invented by the philosopher but encountered in human history so that it can not be sustained by merely logical construction.

In so far as Marx is seeking to bring the idea of «real distress» (as understood by religion) into relation with their human condition of distress (as understood by human beings) so as to transform the human condition, his critique of religion reveals an existential pathos», and it is religiously edifying.

When, for example, at first in the 19th century down to Pius XII the Church adopted a very reserved attitude to any inclusion of the human bios in the idea of evolution, that was motivated, and rightly so, by a fundamental conception of the nature of man which for good reasons required to be defended.

Berry's ideas for a more functional economy are strongly influenced by those of naturalist Aldo Leopold, who outlined in his essay «A Land Ethic» principles that should guide human - earth relationships.

Other statements, notably various declarations issued from 1969 to 1989 by the National Conference of Catholic Bishops in the U.S. and a 1984 statement by the Chinese Catholic bishops, appeal instead to the nature of the human person and the idea that life begins at conception.

Study of Scripture through the filter of man's biases results in the type of man - centered ideas proferred by Baden, like «God learns to accept their inherently evil nature», and humans «are the only species that can give him what he wants — which, in the view of Genesis, is bloody, burned animal sacrifices», and «it is, rather, our job to make ourselves uncomfortable that he might be appeased.»

The Bultmannian idea of personal history that defines human existence and its authenticity are criticized by Eliade.

Both describe a kind of isolated individualism that is a human construction that would require constant technological maintenance against the real impulses of nature — a world so unnatural or unerotic that people would even be repulsed by the idea of natural reproduction.

After all that has been said, it is still possible to claim that the concept of divine relationality is powerful and reflects important religious sentiments.14 It certainly dulls the edge of the theodicy problem by removing the sense of injustice immediately apparent in the idea of a blissful God creating suffering humans.

Put simply, the ideas are: (1) that the world of «rocks and trees, hills and rivers» — to use a Zen phrase — is immanent within, though not exhausted by, each and every human self, and (2) that this world, and indeed the universe in its entirety, is also immanent within, though not exhausted by, God.

The idea that there are spiritual forces at work in the world, or that human action does not fully control the public square, is of course rejected as an absurdity by many, if not most, people today.

Almost every religion has in it the presence of the idea that the divine is borne in some inexplicable ways by the human.

But today neither human beings nor human capital (ideas, skills, know - how, sound moral habits, etc.) are held prisoner by borders.

The idea of a God who not only sympathizes with all we feel and endure for our fellow men, but who will pour new life into our too languid love, and give firmness to our vacillating purpose, is an extension and multiplication of the effects produced by human sympathy.

But people are ready to believe ideas and theories made up by men in search for an answer how did the first humans come to exist... ITS CALLED... GOD THE FATHER, SON & HOLY SPIRIT... THE CREATOR OF THE HEAVENS and the EARTH... CREATOR OF MAN and WOMAN.

The idea was that, just as all bodies are governed by the law of gravitation and organisms by biological laws, so the creature called man also had his law - with this great difference, that a body could not choose whether it obeyed the law of gravitation or not, but a man could choose either to obey the Law of Human Nature or to disobey it.

The covenant which the Absolute enters into with the concrete, not heeding the general, the «idea,»... chooses movements made by the human figure....

Also in the face of the ecological disaster created by the modern ideas of total separation of humans from nature and of the unlimited technological exploitation of nature, it is proper for primal vision to demand, not an undifferentiated unity of God, humanity and nature or to go back to the traditional worship of nature - spirits, but to seek a spiritual framework of unity in which differentiation may go along with a relation of responsible participatory interaction between them, enabling the development of human community in accordance with the Divine purpose and with reverence for the community of life on earth and in harmony with nature's cycles to sustain and renew all life continuously.

Rolling Stone called it an «existential crisis» — a favorite term haphazardly applied to a diversity of experiences by critics who have no idea what to call the religious existence of the human person.

We can attempt to articulate this tacit understanding by suggesting that both camps are working with the inchoate idea that tyranny is present when a law or a governmental policy or a social practice in some way harms human beings by adversely affecting the developing course of their life.

The second wave — developed largely by various historicist schools of thought, especially in the nineteenth century — replaced belief in the idea of a fixed human nature with a belief in human «plasticity» and capacity for moral progress and transformation.

Such an improbable idea that many have, to make the idea inarguable, said that the idea is beyond human comprehension and so by doing remove the need but more importantly the ability to prove and so make it an untouchable notion of truth based on an idea.

The fact of Eve's seduction is verified by noting the acceptance in ancient Jewish literature of the idea that angels could have sexual relations with human beings.

But the idea that God did this by paying Jesus to the Devil as the price for ransoming human beings would have made no sense to him.