Sentences with phrase «given by the language»

However, in striking a balance between the indications given by the language and the practical implications of competing constructions, the court must consider the quality of the drafting of the clause.

Not exact matches

«Neural Machine Translation is going to change the economy by giving more businesses a language capability they can use to communicate and understand in real time,» says Gachot.

Make it easy to share your message by giving your customers the language to put to the experience.

Also, given the fact that AI is getting smarter all the time, soon you'll be able to use natural language to extract everything you want by talking to your platform.

Drawing on customer information, Splice can produce a call that addresses the individual by their given name, anticipate the person's service request and even use local accents and languages.

That, in light of $ 3.1 billion of missing funds outlined in Chapter Eight of the 2013 Spring Report of the Auditor General of Canada, an order of the House do issue for the following documents from 2001 to the present, allowing for redaction based on national security: (a) all Public Security and Anti-Terrorism annual reports submitted to the Treasury Board Secretariat; (b) all Treasury Board submissions made as part of the Initiative; (c) all departmental evaluations of the Initiative; (d) the Treasury Board corporate database established to monitor funding; that these records be provided to the House in both official languages by June 17, 2013; that the Speaker make arrangements for these records to be made available online; and that the Auditor - General be given all necessary resources to perform an in - depth forensic audit until the missing $ 3.1 billion is found and accounted for.

The language used by the Fed also gave further weight to the potential commencement of its plan for balance sheet normalization at its next meeting in September.

As the beings given speech or complex language by nature, we've been given excellences, responsibilities, perversities, and the potential for both good and evil not given to the other animals.

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.

The advantage Ford urges by this revision of terms is the giving of prima facie weight to the temporal connotations of Whitehead's language about earlier and later phases.

Style, as it is defined in The Rebel, is the «correction which the artist imposes by his language and by a redistribution of elements of reality» and gives the «re-created universe its unity and boundaries» (Rb 269).

With the language of the body, this giving is determined by the way we talk, laugh, dress, walk and behave.

It goes on to highlight «the difficulty of bringing together the perception of challenge with a new thinking (not just socio - economic) that could better describe, in a Christian fashion, the congruence of new facts with the language and syntheses already given by the tradition -LSB-...] Decisive is the recognition, whether positive or negative, of technology.

The global reach, extreme influence, and extreme importance of Christianity is largely due to the fact that the European races, largely Caucasoid, became the world's most dominant races as evidenced by their conquest and colonization of many parts of the world's major regions and because their religion invariably happened to be some form of Christianity, consequently, they gave the greater part of the world not only their languages, their customs, and their ideas, but also their religion including their version of what God looks like.

By using the language of chemistry modern biology has also given us an updated version of Darwin's theory of evolution.

For hermeneutics lives or dies by its ability to take history and language seriously, to give the other (whether person, event or text) our attention as other, not as a projection of our present fears, hopes and desires.

(4) Humans are neither soul alone, nor mind alone, nor body alone, but organisms compounded of soul - mind - body; in Christian language, «We are made of the dust of the earth and that dust has had breathed into it the life which is given by God.»

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.

Looking at this side of the ambiguity, we see a church in which many first - world Christians of our day could feel comfortable and undisturbed: a church that lives without question or resistance in a state founded on violence and made prosperous by the exploitation of less fortunate nations; a church that accepts various perquisites from that state as its due; a church where changing jobs for the sake of peace and justice is seldom considered; a church that constantly speaks in the language of war; a church given to eloquent invective in its internal disputes and against outside opponents; a church quite sure that God will punish the wicked.

Given his gift for languages, Hilarion arose as an easy pick for the job by Russian Patriarch Kirill.

It was given to him by a teacher on his first day of school, because his given name in the Xhosa language, Rolihlahla, was deemed inadequate or inappropriate.

The Scriptures, given under the guidance of the Holy Spirit, are nevertheless the words of men, conditioned by the language, thought forms, and literary fashions of the places and times at which they were written.

Indeed, we scarcely have a language or a theory to deal with the short - and long - term effects too long neglected by the care - giving community and by the victims themselves.

By working out a neoclassical theory of nonliteral religious discourse consistent with his neoclassical theism generally, he has not only overcome the notorious contradictions involved in classical theism's use of analogy and other modes of nonliteral language, he has also given good reasons for thinking that our distinctively modern reflection about God results from two movements of thought, not simply from one.

The issue is complicated by the fact that the English language gives a negative value to dark colors, especially to black.

When speaking of something language also speaks of itself, pointing to its ground which is taken away from it, and by this very fact given: this is signified when we say «God» even though we do not mean by this the same as language as a whole, but the ground on which it rests.

Occasionally, Hartshorne even speaks of a «besouled body,» but by such language he means only the probability of certain modes of action and experience that embody a given personality's characteristic traits.11 Consequently, he suggests that, when a person's body goes into a deep, dreamless sleep, the soul loses its actuality, only to regain it when the person awakens.12 Understandably, therefore, he disregards as inapplicable to his own view Gilbert Ryle's well - known caricature of Cartesian anthropological dualism as «the dogma of the Ghost in the Machine» — especially since Hartshorne denies that the human body is a «machine» in any materialistic, mechanical sense.13

What gave him comfort at the beginning and at the end was writing some of the loveliest songs in our language, conquering the nightmare as Hölderlin said it could be conquered — by giving it its right name.

In the language of Christianity love of God and neighbor is both «law» and «gospel»; it is both the requirement laid on man by the Determiner of all things and the gift given, albeit in incompleteness, by the self - giving of the Beloved.

So, in the biblical account the tower of Babel was destroyed by God as judgement about them and then confusing them with giving them different languages so they didn't understand each there for making it impossible to work together to build another tower.

«New Feminism» avoids the problem by taking the metaphysical language of the tradition — supposing it to be a clear exposition of the biblical complementarity of Christ and the Church — and giving the terms new meanings.

Moreover, this «paradox»» if we are given to such language» is only the paradox of government generally; for through criminal law government defends freedom by incarcerating lawbreakers and through civil law it defends our property by imposing penalties on those who have harmed it.

An Emergent definition of relevance, modulated by resistance, might run something like this; relevance means listening before speaking; relevance means interpreting the culture to itself by noting the ways in which certain cultural productions gesture toward a transcendent grace and beauty; relevance means being ready to give an account for the hope that we have and being in places where someone might actually ask; relevance means believing that we might learn something from those who are most unlike us; relevance means not so much translating the churches language to the culture as translating the culture's language back to the church; relevance means making theological sense of the depth that people discover in the oddest places of ordinary living and then using that experience to draw them to the source of that depth (Augustine seems to imply such a move in his reflections on beauty and transience in his Confessions).

I mean, communicated from a divine source by Jesus Christ as God, through inspired prophets and wise men, apostles, teachers, the writers of the books of the Bible, councils of church leaders, popes, and so on, in such a way that the message has been transmitted in human language, clothed in the external forms of human thought, given, indeed, in the characteristic language and thought - forms of particular nations and cultures, but at the same time in such a way that its essential content has been unaffected by the human mind's fallibility, ignorance and feebleness of apprehension.

A hermeneutic of revelation must give priority to those modalities of discourse that are most originary within the language of a community of faith; consequently, those expressions by means of which the members of that community first interpret their experience for themselves and for others.

He uses the phrase «the theatre of the national pornography of the Roman state,» to describe public executions, and goes on to give an analytical example where «the rending of flesh in public could be linked to the bravery exemplified by a woman in her confrontation with Roman authority, and simultaneously, to a language of love.»

There is a homology between them, but nothing allows us to derive the specific feature of religious language — i.e., that its referent moves among prophecy, narration, prescription, wisdom, and psalms, coordinating these diverse and partial forms of discourse by giving them a vanishing point and an index of incompleteness — nothing, I say, allows us to derive this from the general characteristics of the poetic function.

As queer theorist Hanne Blank recounts, «This new concept [of heterosexuality], gussied up in a mangled mix of impressive - sounding dead languages, gave old orthodoxies a new and vibrant lease on life by suggesting, in authoritative tones, that science had effectively pronounced them natural, inevitable, and innate.»

The city is swamped by tourists from Austria and Germany and, for those who don't understand Hungarian (a language not related to any other European language than Finnish), German over «titles are often projected at the top of a theater's proscenium arch, giving not only the summary of words to operas and plays, but the names of every movement of a musical composition.

In his reflections upon Valéry's work, Derrida contends that the philosopher gives a formality to philosophical language by forging a connection with natural language that allows mere ciphers to resemble the thing in itself (MP 293).

The theoretical language, however, is dependent on the observational language; theoretical terms are given meaning by observational terms.

Our sex is gifted to us by God at conception; our pronouns are given to us by virtue of the relationship between sexual difference and language; and our forename is chosen.

She is considering learning Spanish because she wants to give the food bank clients the dignity that comes by communicating in their own language.

Here's another, scarcely less oratorical in character, from the Congregation for the Doctrine of the Faith: the title of this document (another wonderful example of Vatican bogus academic language when what is needed is a competent journalist used to writing informative headlines) is «Considerations regarding proposals to give legal recognition to unions between homosexual persons» (2003): The Church's teaching on marriage and on the complementarity of the sexes reiterates a truth that is evident to right reason and recognised as such by all the major cultures of the world.

I do indeed stand on the distinction between a priori (or metaphysical) and empirical in the sense given this distinction by Popper, except that, whereas Popper defines empirical as «conceivably falsifiable by observation» and apparently limits observation to certain forms of human perception, I sometimes include divine perception (in Whitehead's language, God's physical prehensions).

l) «What, in short, is the «mechanism» by which God makes himself known to man, by which the Almighty touches the mightless, by which the Limitless penetrates the narrow confines of the limited, by which Time enters moment, by which the Holy invades the unholy, and the Word speaks in words» Even when this happens, as ultimately it did, as with finality it always does, in the person of Jesus Christ, all the forms and ingenuity of human language are inadequate to give it mechanical explanation.

But rarely it is through being saturated by the word of God — getting it into one's bones until one sees everything through its values, reason, language and worldview — that we are given true freedom from the society around us and no longer need be «blown about by every wind of doctrine.»

In doing so, he moved away from the narrow constraints placed on modern science by the use of metaphorical language that often gave a highly restricted picture of the natural world.

And the inner history provided by the man whose sight has been restored will give us an intimacy with the event that even the most careful clinical language could never come close to providing.

Translating to «The People's Seeds» in the Quechua language, Sacha Inchi has been used by indigenous tribes dating back to the Incas for its health giving properties.