Sentences with phrase «for human vision»

I wrote a paper about how text has optimized for human vision when I worked on Microsoft's eBooks effort ten years ago.

In the labs at Institute of Applied Sciences and Intelligent Systems of CNR, we demonstrated that the discovered approach works efficiently for both single - and multi-wavelengths Digital Holography, by achieving an enhancement up to 98 % in terms of percentage of noise suppression, thus demonstrating an unsurpassable quality in holographic 3D reconstructions that can be considered a «noise - free» for human vision.

Not exact matches

Big Falcon Rocket, or BFR, is the flagship for the SpaceX vision of creating a permanent, self - sustaining human presence on Mars — and yes, the name connotes more than just «Falcon» to those inside SpaceX.

BFR is the flagship for the SpaceX vision of creating a permanent, self - sustaining human presence on Mars.

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 matter).

The homepage for the website of Pebbles announces the acquisition, stating that «joining Oculus will help advance our vision building immersive experiences and revolutionizing digital human interaction.»

But Musk's real vision for the rocket: to eventually take humans to Mars.

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.»

Meanwhile, other researchers are using the device to enhance vision for those with poor eyesight and even the near - blind, to understand how humans handle heavy workloads and multitasking — and, perhaps, most intriguingly, to better engage autistic individuals with the world around them.

The Committee compared the budget to our 2018 - 19 Federal Pre-Budget Submission, which outlined our priorities for this upcoming fiscal year in four key areas: Tax Competitiveness, Gateway Vision, Human Capital, and Fiscal Prudence.

Eve Tushnet has written beautifully on a vision of friendship for gay Catholics, encouraging them to recover a fundamental aspect of the Catholic tradition of human ecology that has been missing in modern times.

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.

Human Dignity in the Biotech Century: A Christian Vision for Public Policy edited by Chrles W. Colson and Nigel M. De S. Cameron Intervarsity.

$ 14 paper In Human Dignity in the Biotech Century: A Christian Vision for Public Policy, some of the most active voices in the American bioethics....

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....

There is a final way that the Church often fails gay people, and that is by watering down the biblical vision for sexual holiness and human fulfilment in a misguided attempt to be more welcoming.

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).

For Christians however, biblical religion provides a fuller vision of what such participation and stewardship entail and the substance of human flourishing, for which the dominant teleological and eschatological images are a Garden and a City, a New Eden and a New JerusalFor Christians however, biblical religion provides a fuller vision of what such participation and stewardship entail and the substance of human flourishing, for which the dominant teleological and eschatological images are a Garden and a City, a New Eden and a New Jerusalfor which the dominant teleological and eschatological images are a Garden and a City, a New Eden and a New Jerusalem.

Given the realities of human diversity, it is next to impossible for us to engage in intimate spiritual fellowship with people whose vision of Christianity we find skewed.

This not only helps to explain religion's primordial, irrepressible, widespread, and seemingly inextinguishable character in the human experience, it also suggests that the skeptical Enlightenment, secular humanist, and New Atheist visions for a totally secular human world are simply not realistic — they are cutting against a very strong grain in the nature of reality's structure and so will fail to achieve their purpose.

Secular sterility The Church's vision of marriage and family is so hard for young Catholics to encounter, yet it offers them the key to true human happiness and fulfilment.

With its concern for historical truth and invocation of the need to facilitate the cultivation of the human person and society, «Mapping» at this point comes tantalizingly close to this vision only to fall back into statements that «the fundamental sources of value in a culture are neither necessary nor universal.»

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.

What America needs is not therapy for a poor white version of Psychological Man but a renewed vision of the common good built on a renewed understanding of a common human nature.

This is my vision but I have to stress that it makes more sense when viewed through the lens of panentheism rather than through creation ex-nihilo with God specially creating individual souls for each human being.

Neither contributes much to the human need for an inclusive vision within which to understand the many divergent strands of life and thought.

The question of the nature of such visions is more difficult, for it involves criteria by which visions are to be distinguished from invented ones or those due to mere subjective human conditions.

What is past, present and future for us is known to God all at once in his unchangeable vision.12 St. Augustine acknowledges that what he says about time in God is beyond human understanding.

But Wieman was no longer slipping back and forth between Whitehead's metaphysical vision and his own concern for the human level.

Radical autonomy, to the extent of insisting that I can dispose of my life, is part of a vision of human life in which we exist for ourselves and our personal enjoyment.

We need a fully orbed pro-life vision that fights for human dignity wherever it is compromised, whether in the womb, on the streets of Baltimore, Cleveland and New York, at the nursing home, in the halls of power, or at the border.

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.

Yet once granted that a genuine form of the mythical vision remains a possibility for civilized or historical man, and that myth itself is a creation of the human imagination, then it follows that a private myth is not only a possibility but is indeed the inevitable form by which a new or revolutionary myth will first appear in history.

Wieman may have had two motives for his transition from a cosmic vision of divine creativity toward one focused on creativity in human experience.

«Thus, devotion to the truth about man, regardless of the consequences for traditional preconceptions about the races, leads the scientific inquirer to facts that sustain the grand democratic vision of a ground for fundamental human unity which is simultaneously the source of personal variety and singularity.

The quest for this intensified reality led the Greeks to seek to override, so to speak, the pictorial nature of human vision itself in their sculptural creations.

The reason for this flexibility of method is not a desire to be «liberal» either in the sense of an optimistic vision of human nature in general or in the more restrictive methodological sense of being optimistic about the power of one's critical tools.

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.

Beneath the various attempts to articulate the content of Christian faith lies a «vision of reality» with implications for beliefs about God, the world in general, human existence in particular, and even some historical events, especially about Jesus.

Plato's account of the slavish / tyrannical soul - type cultivated in the population by a tyrant would suggest that a darker vision of human failure than Hobbes» nightmare is possible: perpetual tyranny, with only dynasty changes possible for a population utterly debased in soul.

Being human being we have a limited knowledge, we experiences impossibilities due to of our limited vision, thinking and approach but there is nothing limited or impossible for the CREATOR.

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.

It is to manifest to human beings the great love of God, poured out for us in the passion of the Christ, so that we will be led to love God in return and not take God's love for granted.50 Jesus tells her in her visions, «I shall make all things well... All shall be well.»

Whitehead once suggested that from the religious vision we may conclude that there is a source for, and a giver of, «refreshment and companionship» to be known and enjoyed by human beings.

I have changed it slightly to indicate that our goal is to critique both the primal and modern visions of human being and society in the light of each other and in the light of the theological vision of God's purpose for the future of humankind.

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?

Transforming visions and possibilities of an enhanced humanity within an ethos of mutual responsibility and accountability can develop in the quest for a new human community.

Jesus» spirituality inspires a vision of a just world in which all humans have a chance of obtaining the means for a decent life.

... So the question for us is how to offer a coherent vision of society, culture and the human being to people who would like to understand where to put these dimensions - the spiritual and religious and the scientific.»