Sentences with phrase «human judgment as»

That is defensible only if one is certain that the baseline level of possible robotic error in civilian protection exceeds that baseline level of human error... I, for one, would not bet against the possibility that for some military applications, we will some day come to see mere human judgment as guaranteeing an unacceptable level of indiscriminate and disproportionate violence.

Not exact matches

And as much as AI is a useful tool, it will never replace human judgment, he said.

I think it is difficult to know where the next crisis will come from, and, in general, it is better to have a system that is safe from errors in judgment and surprise than it is to try and avoid errors in judgment and surprises because as along as you are dealing with human beings, there will be errors and surprises.

The biggest hurdle, of course, is what is seen as the future of investing: a dramatic turn toward complex computer algorithms and artificial intelligence - and away from the human touch, the instincts and the judgment honed over decades that once put Miller at the top of the heap.

And his virtues as a scholar — solid research, rigorous thinking, careful judgment, and a profound compassion for troubled human beings — are on full display in his book.

Their awful failures and wrongdoings are part of the story, as are the human consequences, divine judgment and...

If God is as the Calvinist insists, then they are right: we mere humans can not question God's judgment or challenge His choices from eternity past to choose some for redemption and others for reprobation.

Thus in either case the judgment is pronounced upon man not from the human standpoint, as if man» s value were somehow immanent and securely possessed by him, but from without — according to Jesus, of course, God is the only Judge.

This is not so much a judgment upon the rich as it is a recognition of human nature.

This is also seen in the difference between those who see Jesus as in some way embodying a universal principle, as is the case of theologians in the tradition of Schleiermacher, and those, like the great Swiss theologian Karl Barth, who stressed that humans can in no way sit in judgment on God's revelation.

Whether by «perfect» we mean simply sinless, or whether we mean perfect in knowledge and love and judgment and other aspects as well, it is simply impossible for anyone who is human to be this.

Paul makes some qualifications concerning the adequacy of human judgment, even his own, in specific cases; but we see that commitment to the spirit of love as an alternative to legal obedience requires responsible living and the honouring of authentic forms of behaviour appropriate to the new life.

Rather, it informs all as to the basic principles that ought to be taken into account in coming to specific judgments, in interpreting the particularities of human situations and in guiding concerted action.

I said judgment of sinners is for God, humans should love each other and treat them as we would like to be treated.

While guarding against a rush to judgment, we can easily think of ministries that are pushing all or many of the current success buttons: they are carried out by a professional elite; they utilize the best marketing and media techniques; they dispense a personal fulfillment strategy to essentially anonymous folk who are regarded as consumers and called to respond in carefully prescribed ways which do not implicate them or their leadership in the more complex and controversial human issues.

And a society in which each of us is invited to treat our years of decline as less valuable than our more vigorous, productive years may find it difficult to get away from the comparative judgments between human beings that Daniels himself is eager to avoid.

Luther's theology seeks to stay close to the perspective of the self addressed by God's words of judgment and promise; Aquinas» theology seeks to view all things as much as possible from the viewpoint of God's all - encompassing wisdom, in which the human mind is allowed to participate.

Whitehead's philosophy requires a broader conception of time, for example, one which will allow for the reality of the past in the present, a concept that the traditional metaphysician would likely judge as intuitively false, leading to the additional judgment that much of human experience is appearance rather than reality, a position which we reject, having come to a greater understanding of Whitehead's metaphysics.

Calvin, Institutes, I.vii.5: «Enlightened by him (the Spirit), no longer do we believe that Scripture is from God on the basis of either our judgment or that of others; but, in a way that surpasses human judgment, we are made absolutely certain, just as if we beheld there the majesty (numen) of God himself, that it has come to us by the ministry of men from God's very mouth....

The philosophy of organism of Process and Reality is an ambitious attempt to extend descriptions of human experiencing that we give with such terms as «sensation», «perception», «sensory image», and «judgment» to the experiencing of subhuman organisms.

For we shall then be all too likely to dismiss death as a mere incident, to think of judgment without due seriousness, and to regard heaven and hell (our possible human destiny, for good or for ill) as nothing more than «fairy - tale» talk.

«Therefore, illumined by his [the Spirit's] power, we believe neither by our own nor by anyone else's judgment that Scripture is from God; but above human judgment we affirm with utter certainty (just as if we were gazing upon the majesty of God himself) that it has flowed to us from the very mouth of God by the ministry of men.

In an interview with the Church of Ireland Gazette, he also blamed negative attitudes towards the EU on recent European human rights judgments which he supported, saying: «The fact is, of course, we have absorbed the European Convention on Human Rights into British law anyway, so it is not as if there is some sinister global tyranny forcing us, he human rights judgments which he supported, saying: «The fact is, of course, we have absorbed the European Convention on Human Rights into British law anyway, so it is not as if there is some sinister global tyranny forcing us, he Human Rights into British law anyway, so it is not as if there is some sinister global tyranny forcing us, he said.

I believe that what Tillich was attempting to say in his own particular idiom (based as it was on a combination of existentialist analysis of human sensibility and the philosophical outlook found in German idealist thought) can be put in another fashion — and one which in my judgment speaks more directly to the ordinary man or woman.

And, oh, when the hour - glass has run out, the hourglass of time, when the noise of worldliness is silenced, and the restless or the ineffectual busyness comes to an end, when everything is still about thee as it is in eternity — whether thou wast man or woman, rich or poor, dependent or independent, fortunate or unfortunate, whether thou didst bear the splendor of the crown in a lofty station, or didst bear only the labor and heat of the day in an inconspicuous lot; whether thy name shall be remembered as long as the world stands (and so was remembered as long as the world stood), or without a name thou didst cohere as nameless with the countless multitude; whether the glory which surrounded thee surpassed all human description, or the judgment passed upon thee was the most severe and dishonoring human judgement can pass — eternity asks of thee and of every individual among these million millions only one question, whether thou hast lived in despair or not, whether thou wast in despair in such a way that thou didst not know thou wast in despair, or in such a way that thou didst hiddenly carry this sickness in thine inward parts as thy gnawing secret, carry it under thy heart as the fruit of a sinful love, or in such a way that thou, a horror to others, didst rave in despair.

Christianity, they say, is a religion of crisis, a judgment which regards even the highest achievements of human culture as vitiated by man's fallen nature and doomed to destruction.»

It is just as important for Christians to be discriminating in their judgments, as for them to recognize the element of sin in all human endeavors.

Facts, or evidence, seem incontrovertible only in the light, or dark as the case may be, of human judgment, which is the only source of error on this planet.

Exalting human rights as the epitome of social responsibility short - circuits collective judgment and stymies action for the sake of the common good.

They spoke to the conditions of their times from the standpoint of both the judgment and the proffered deliverance of Yahweh, and proclaimed their faith in a divine Ruler who moves within political events as in all other events of human history.

His critique of liberalism, as he puts it in After Virtue, «derives from a judgment that the best type of human life, that in which the tradition of the virtues is most adequately embodied, is lived by those engaged in constructing and sustaining forms of community directed towards the shared achievement of those common goods without which the ultimate human good can not be achieved.

He has strong individual motivations; human qualities such as creative imagination and personal judgment are essential, as Polanyi has pointed out.8 But only limited aspects of the scientist's personality are directly related to the work itself.

As long as human beings are capable of moral judgment we will be sorting through what people, including Pius XII, could have done and should have done in a time when the lights of decency were largely extinguisheAs long as human beings are capable of moral judgment we will be sorting through what people, including Pius XII, could have done and should have done in a time when the lights of decency were largely extinguisheas human beings are capable of moral judgment we will be sorting through what people, including Pius XII, could have done and should have done in a time when the lights of decency were largely extinguished.

The Holy See can pass judgment on the butler's true «Catholicism,» but it has no jurisdiction over him as a physical human being.

In political and social thought, no Christian has ever written a more profound defense of the democratic idea and its component parts, such as the dignity of the person, the sharp distinction between society and the state, the role of practical wisdom, the common good, the transcendent anchoring of human rights, transcendent judgment upon societies, and the interplay of goodness and evil in human individuals and institutions.

Not sin, for it is thought of as a universal human attribute; nor forgiveness, for it is conceived as a mere event in the world of external objects, on which man by his very theories and proofs exercises judgment, asserting that divine forgiveness can and must be thus and so.

So in case what has been expounded here is correct, in case there is no incommensurability in a human life, and what there is of the incommensurable is only such by an accident from which no consequences can be drawn, in so far as existence is regarded in terms of the idea, Hegel is right; but he is not right in talking about faith or in allowing Abraham to be regarded as the father of it; for by the latter he has pronounced judgment both upon Abraham and upon faith.

A second objection is that those who make the judgments usually locate human beings as the most valuable of creatures.

Let us be clear that the final judgment as to what is authoritative in any Christian ministry and what is not, does not lie with us or with any human institution.

Kennedy's judgment was a far cry from the words of the great legal scholar William Blackstone, who referred to sodomy in his magisterial Commentaries (1769) as «an offence so dark in nature, the very mention of which is a disgrace to human nature, a crime not fit to be named.»

For him the revelation of God as attested by Scripture stands over against contemporary human culture, whether religious or secular, with the divine Word of promise and judgment.

The destructive consequences of human wrong - doing have likewise been interpreted as the judgment or wrath of God.

Besides the conditions of society itself, under which family and friends had primary responsibility for the care of the dying and the dead, memento mon were spread throughout culture: in the church's art, in morality plays like Everyman, in drinking songs, in the ordinary artifacts of everyday life (e.g., in Austria a towel hanger portraying a human form split down the middle: one half a beautiful young woman, the other a skeleton) To be sure, the specter of death (and judgment) has been used as a form of social control.

Their awful failures and wrongdoings are part of the story, as are the human consequences, divine judgment and forgiveness.

If we try to argue the righteous wrath of God towards sinners away (as this world does), what remains is a ridiculously distorted picture of the true awesome and almighty God, who is loving and just, caring and chastening, redeeming and — one day — a condemning judge for those who refused to believe in His righteous judgment of human sin executed on the Cross.

He acts in violence against his brother and in judgment suffers alienation not only from his lost brother and from the human community, but from Yahweh as well (4:14).

But in face of these human judgments Scripture speaks differently, and perhaps it would be as well to listen to it.

Now this tendency, through the influence of grace, is not often exhibited in matters of faith; for it would be incipient heresy, and would be contrary, if knowingly indulged, to the first element of Catholic duty; but in matters of conduct, of ritual, of discipline, of politics, of social life, in the ten thousand questions which the Church has not formally answered, even though she may have intimated her judgment, there is a constant rising of the human mind against the authority of the Church, and of superiors, and that, in proportion as each individual is removed from perfection.

Soul - crises such as mine, if experienced within an empathic and compassionate human relationship, within a culture that makes room for them without judgment and condemnation, have the possibility of becoming opportunities for personal growth and transformation rather than dreadful experiences simply to be endured and survived.

But in that case why did it not yield to the judgment that convenience, or the avoidance of embarrassment, could not possibly be taken as the justification for killing any other human being?