Sentences with phrase «human language for»

It did not take a human language for this to add up.

Not exact matches

Gone are the days with numerous file exported, niche - language human translators and separate files created for each language that need to be reimported into the distribution platform to finalize their formatting.

Though these results are far from conclusive (for instance, they can't explain why humans alone seem to have language), the evidence leans towards the cognitive account.

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.

For Nadella, using «the power of human language» to communicate with machines will be as profound as the development of the Internet and the use of touchscreens on mobile devices.

East Timor's Catholic bishop Carlos Belo, who won the Nobel Peace Prize for his advocacy of human rights, spoke the language of reconciliation but insisted on trials for Indonesian generals who had carried out civilian massacres.

If you believe that Christian doctrine is essentially an attempt to capture dimensions of human experience that defy precise expression in language because of personal and cultural limitations, then the truth about God, the human condition, salvation, and the like can never be adequately posited once and for all; on the contrary, the church must express ever and anew its experience of the divine as mediated through Jesus Christ.

In language that hinted at what was to come, it declared: «We believe that planned parenthood, practiced with respect for human life, fulfills rather than violates the will of God....

The «softer» language of equal protection, however, can not mask the fact that precious little room is left for states to assert their traditional interest in protecting human life.

Noting that two generations of Catholic leaders, including popes, have regarded human rights as important for the building of humane societies and have employed rights discourse themselves as a «bridge language» supporting the protection of human dignity, Reno declares that it is time for the Catholic Church «to rethink its enthusiasm for human rights.»

Most controversial, however, will be the use of inclusive language for human beings.

For Buber, the human person was reducible neither to the discrete features of individualism nor the collective ones of social aggregates, let alone the vagaries of language and discourse.

Christians have a language for that; they know that human beings are capable of the worst - possible atrocities.

Moreover, in our time the language of universal human rights is the most available discourse for cross-cultural deliberation about the dignity of the human person.

Once God is regarded as an actual entity, the use of personalistic language follows naturally, for our basic clue to the nature of an actual entity is given in our own immediate human experience.

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

If so, we must listen appreciatively, remembering that, because all human language is relative and limited, we must not let any one word or group of words assume the qualities of an absolute, for that would be a return to the idolatry from which the faith of our fathers sought to deliver us.

For Jesus» language in all its vigorous overstatement still reflects a sense of divine fury over the failure of the divine purpose to work itself out in the actions of human beings that does not compute with our urbane, 20th - century middle - class liberal Christianity.

The revelation consists first and foremost in the person of Jesus Christ himself, but this can become material for theological use only as it is given in human language.

For several decades, Charlie was probably the most widely known and beloved figure in the world — not only because he was a master clown communicating through the universal language of pantomime, but because he grappled comically with universal human problems.

The fact that some animals can not reason or talk in language we understand should be as irrelevant to us as is the fact that some humans in relation to whom we have ethical obligations — severely retarded children, for example — can neither reason nor talk.

For centuries interpreters have explored and exploited this male language to articulate theology; to shape the contours and content of the church, synagogue and academy; and to instinct human beings — female and male — in who they are, what roles they should play, and how they should behave.

Alternatively, one might say that religious symbols (or myths or narratives or languages) so shape the way we understand the world that they quite fundamentally form what we value for human beings and the cosmos.

For Whitehead too, language plays a crucial role in understanding human experience.

They address general assumptions about language and human beings, and they are the source of Gwynne's success and the reason for this American edition.

Taken to extremes, it results in treating all words for God as free - floating metaphors pointing at a deity beyond all determinate language, which can be named in any way that expresses the depths of human experience.

Since psychological language aims at revealing the depths of human transformation, and since this is the goal of theological language as well, there is no reason the two can not walk together in the search for truth.

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.

Taking into account that Jesus wasn't just claiming to be some kind of guru here to teach people how to get along, that the claimed for himself the name «I AM» which is the very name of God in the Hebrew language, calimed that he is «Lord of the Sabbath» and Judge of the human race, one must come to one of three answers: a) Jesus is the Son of God b) He isn't.

If the minority obsession for human rights is to enjoy sustained popular support, it must speak the moral language of the American people.

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.

It is also apparent that the recent evidence for self - consciousness in primates and cetaceans, based on their capacity for language use and deception, requires us to acknowledge that nonhuman capacities are somewhat closer to human capacities than Whitehead asserted.

As it becomes aware of the specific form in which ultimate human problems present themselves in our own time, the ministry, and therewith the schools that prepare men for it, begin to understand more sharply what the pastoral function is, in what language the gospel speaks to this need, and what form the Church must take in serving such men in such a time.

After Jimmy Carter defeated Jackson for the 1976 Democratic presidential nomination and bested President Ford in the subsequent general election, the Carter administration adopted the language of an assertive human - rights policy but filled it with New Left content, aiming its criticism primarily at authoritarian American allies rather than at America's totalitarian enemies.

You can say whatever you want to... Al Quran teaches that God created human in different nationality, ethnicity, language so that one can interact with other and then HE gave free will to every single one of the human... and every one of us will be held accountable for the using of this «free will»....

Kim seeks to foster interfaith coalitions for global humanitarianism, while Witte argues that Christian conceptions of the human being influenced the language of secular human rights discourse.

The spectrum of views is sometimes startling: Elizabeth Achtemeier denounces women for divinizing the human when they use female language for God, whereas Hopko holds that deification of the human is a positive outcome of relationship with the triune 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.

But the word can be spoken and heard in the authentic experience of reconciliation, and it stands in the language of the Gospel as the Word of God clothing itself in human speech and opening the way for the language of redemption to be spoken between God and man.

And this task is a legitimate one, as certainly as the object of faith (particularly when it provides the foundations for all possible objects or, in religious language, when it creates them) still remains the object of faith and is the immediate and exclusive object of human activity.

His own pet proof of «why there almost certainly is no God» (a proof in which he takes much evident pride) is one that a usually mild - spoken friend of mine (a friend who has devoted too much of his life to teaching undergraduates the basic rules of logic and the elementary language of philosophy) has described as «possibly the single most incompetent logical argument ever made for or against anything in the whole history of the human race.»

To be free of ideological captivity is to «join the community of struggle,» to oppose racism and sexism, to fight for human rights and women's ordination, to engage in social action, to envision «holiness as justice,» and to develop nonsexist language and imagery in order to «empower» and free the congregation to engage in the «struggle for liberation.»

For centuries interpreters have explored and exploited this male language to articulate theology; to shape the contours and content of the church, synagogue and academy; and to instinct human beings — female and male — in who they are,...

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.

A human being (a child, for instance) is first shown a visible picture of a physical object and then the audible or written symbolic language component is linked to it to give comprehension.

In this latter, we are concerned with the fundamental rights of the human person for freedom and equality irrespective of gender, language, culture, race, caste, creed or anything else.

The Greek term psyche (soul), which Christians naturally found themselves using in order to describe the spiritual aspect of a man, already implied the dualistic approach to human nature and introduced a concept for which there had been no verbal equivalent in the language of ancient Israel.26

For it begins with God, not with human reasoning, and how we conceive of God is dependent on the nature of the reality that is presented to us — in the language of the Bible, that which is seen.