Sentences with phrase «human language by»

In Genesis 1 we do not see directly the creation of human language by God, but «we see something like the circulation of an underground river, before its appearance as a spring above ground.

Not exact matches

The (until now) uniquely human ability to understand the complexities of language, multiplied by the speed of computational efficiency, results in a very effective response program.

David Nahamoo, manager of the human - languages group, says the company is focusing on specific applications, rather than the general approach taken by Mobile Technologies and Sakhr.

So Primer offers to take the load off humans by doing the digging, the compiling, and the summarizing for them with its natural language processing tech.

If a Martian landed from outer space and spoke a language that violated universal grammar, we simply would not be able to learn that language the way that we learn a human language like English or Swahili... We're designed by nature for English, Chinese, and every other possible human language.

The companies join gay - rights and human rights groups as well as the American Civil Liberties Union in attacking the law over its broad language, which could be used by business owners to use religious objections to deny same - sex couples wedding.

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.

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.

Second, strong claims in some of my earlier statements concerning the universal intelligibility of God's revelation in Jesus Christ have been replaced by more restrained formulas that take more account of the intricacies of human language and belief.

Concerning God, Clement pursued two fundamental principles: that God is beyond the reach even of abstract human language and therefore must be identified by what God is not, but that, at the same time, God must be understood as «the omnipotent God» (Stromata, 1.24): «Nothing withstands God, nothing opposes Him: seeing He is [42] Lord and omnipotent» (1:17).

The converse also holds, that human beings are created by language.

The erosion by stealth of a common language defining the innate dignity of human sexuality has been clear for those with eyes to see.

While the Resurrection was a fact, attested to by those who experienced it in so far as it could be described in human language, it is not possible to say precisely what the nature of these experiences were.

Even those who don't understand a culture's language are sometimes able to grasp the emotional significance of human interactions by careful attention to nonverbal cues.

By highlighting the importance of language in the development of personality, both Sullivan and Whitehead demonstrate not only the extent to which they had grasped this significant therapeutical insight, but how they were able to incorporate it into their dynamic view of the human person.

Persons have this power; at least, such is presupposed by human languages of action and intentionality.

The public needs to hear, in language that nonscientists can understand, the potential scientific, moral, legal, and social benefits, as well as the potential threats, posed by human cloning.

As a Communication Act: The Birth of a Performance, by Richard F. Ward Performance is a resource for homiletics because it addresses this problem of integrating language, sound and movement in an oral, interpretive act in human communication.

Whitehead's use of assumptions dating back to Descartes and Locke in his account of perception leaves him vulnerable to the criticisms introduced by the revolution in philosophic method taking place at the time he was writing his major works, one in which the analysis of the functioning of language was replacing psychological introspection as the principal method for understanding human thought.

12 Herman's more recent work indicates that language experience affects what features are attended to by both dolphins and human beings in sign recognition.

But because the early church inherited from Hellenistic culture the love of penetrating into the truth by intellectual enquiry, the Christian thinkers of the West have too commonly concluded that they could define and delineate the being of God in the forms of human language with some confidence.

(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.

Our very humanness is dependent upon the language by which we communicate and grow to some degree of human maturity.

Human rights, the favored language of secular progressivism, is undergirded by an implicit belief in the intrinsic dignity of the human peHuman rights, the favored language of secular progressivism, is undergirded by an implicit belief in the intrinsic dignity of the human pehuman person.

Studies in language, mathematics, science, art, history, and philosophy are not made liberal merely by recognizing and calling attention to the creative factors in these disciplines and in the human activities with which they deal.

In a work recently completed, but not yet published, I have explained how the adaptability of animal bodily systems, especially the brain, which Meredith and Stein have remarkably demonstrated in respect of the senses in their The Merging of the Senses and which is seen in infant language - learning in a way discussed by Meltzoff, Butterworth and others, reaches a peak in the case of the human use of language so that it is solely semantic and communicational constraints which determine grammar and nothing universal in grammar is determined by neurology.

We have observed that all human language draws its nature and value from the fact that it both comes from the Word of God and is chosen by God to manifest himself.

It is after all rather important to emphasize that in a seventh - century text, predating all reflection on language, wherever that reflection may have occurred, we find this clear statement: the fact of human speech comes from God; but language is made up by the human race, which decides for itself — arbitrarily — the words, the rules, and the syntax.

Her admiration for [her brothers» fiction], her interest in human behavior,... her moral intensity and love of elegance, jokes, puns, ludicrous situations, ironic remarks and even her delight in accurate language and in the touching impossibilities of popular fiction were fed by her brothers» Oxford journal.

I do believe in good leadership — by good human beings — with goals — but I guess its down to language is isn't it?

The local church is, further, because it speaks an idiom of human language, an instance of human society that distinguishes itself from many other kinds of societies by the high proportion of language it spends on struggle and grace.

In order to compare them, you would have to begin by eliminating from human language everything that goes beyond visual information, everything that is inaccessible to the code.

But language is not a property of the human soul such that the soul possesses it by virtue of its nature.

«Only in Self - Relative Act can there be Self - Reflexive Terms which are Necessary and Subsistent Relativities, which are best named as «Persons» in human language, and which again are much better reflected than in the language of technical theology by the titles of «the Father, the Son, and the Holy Spirit.»

Rather, what the human soul possesses by virtue of its rich inheritance from the body is the potentiality for learning and using language.

The integrity of the human race is daily disputed by our language.

By means of the human voice awarenesses are shared; by means of a common language persons are bound into pairs, families, and communitieBy means of the human voice awarenesses are shared; by means of a common language persons are bound into pairs, families, and communitieby means of a common language persons are bound into pairs, families, and communities.

Although their language would sound quaint today, a dualistic view of human nature torn by the lure of the flesh against the spirit has simply gone underground.

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

The significance of intuitions is also indicated by Bergson's view that it is by intuition that humans have access to reality It is also significant that these intuitions are expressed in metaphorical language (in «fluid» thoughts).

It isn't even a book, just a collections of stories that were writting by HUMANS, the books that were added to the bible were chosen by HUMANS, the bible has been translated into hundreds of languages and retranslated and retranslated by HUMANS.

It emphasises that science and technology must be «at the service of the human person» (DV 2) and the language is quite strong: «Science without conscience can only lead to man's ruin» (DV 2); and «No biologist or doctor can reasonably claim, by virtue of his scientific competence, to be able to decide on people's rights and destiny» (DV 3).

This book describes well many of the facets of the «human languages» used by the Holy Spirit to communicate the Word of God to us.

However, being an atheist I do not believe in god and can not see why people want to take serious a fairy tale written and misinterpreted so, many ways like it was passed down through word of mouth and was not translated until 400 years after the original language became extinct never mind that regards of the accuracy it was still written by a human.

In this respect Enns, an evangelical, is close to Catholic theology, expressed by Pius XII in Divino Afflante Spiritu: «Just as the substantial Word of God became like men in every respect except sin, so too the words of God, expressed in human languages, became like human language in every respect except error.»

Men will come to see, as they are now beginning to see with the critical examination of language, that every conceivable structure of meaning carried by language is necessarily based on the selections of data and the forms of thought derived from the ruling interests of human life....

Here, God appears as being absolutely sovereign and transcendent, so transcendent that there can be no human language about God, and so sovereign that God can be known only by way of the image of the Creator, and this is an «image» that negates all human vision of God, an image totally confining man to the creaturely realm, to the secular, or to the «world.»

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.

In this they both anticipate and echo Feuerbach, who taught that we, by articulating our consciousness in religious language, are in fact emptying our human substance into an illusory absolute.