Sentences with phrase «human power when»

In principle, sailing boats could revert to human power when wind was not available.

Not exact matches

Even when we look at how these human - powered sessions have evolved, a visually rich experience could be complemented with a human - powered session, if it was necessary.

Strategically, this makes sense: When humans stop opting - in, for fear of theft or perhaps because they grow weary of annoying, incoherent targeting, data will ultimately lose its power.

When he chooses a new product — a cordless hedge trimmer, perhaps, or a human - powered snow thrower — he orders as few as he can.

In this Canadian campaign, Duracell shows the power of human connection, literally: this bus stop heats up only when those inside hold hands.

Start with production: there certainly was a point in human history when economic power was derived through the control of resources and the production of scarce goods:

AI can replace a human in pure computing power or in data analysis, but it can't replace the magic that happens when you and your team learn to work together and really trust each other.

when all human beings understand and accept the frailties of our own collective existence... and respect the emotions and imaginations that find flight and power within even the most illusionary of perceptions.

However, our discussion and defense of Plantinga has shown that, when worked out coherently, the classical theist must affirm a notion of omnipotence practically identical to that of the process theist — i.e., our discussion demonstrates that the classical theist must, like the process theist, acknowledge that human freedom places necessary limits upon God's power in both the moral and natural realms.

When the prospect of a helpful superhuman power is present to human minds, through culture, socialization, revelation, or some other means, it is quite natural for us to appeal to this power to help avert or resolve our problems.

In my opinion, however, many, many Christians are unbelievably naive when it comes to human nature and the kinds of power dynamics exposed in this conversation.

Nonetheless, human beings are naturally religious when by that we mean that they possess, by virtue of their given ontological being, a complex set of innate features, capacities, powers, limitations, and tendencies that give them the capacity to think, perceive, feel, imagine, desire, and act religiously and that under the right conditions tend to predispose and direct them toward religion.

Sure lets talk about «binder's of women» anything but the real issues like the human rights violations when we drop bombs on cities with unchecked drone power, spying on our own citizens, still waging war on our own population calling it a war on drugs and turning us into a gulag state.

The discourse on human rights should not allow itself to be misappropriated by ventriloquists of the Establishment who are opponents of progressive forces branding them as terrorists when they demand statehood and power to the dalits, the women, the indigenous tribals.

This doctrine makes sense for her when we understand the power of sin under which we live as «the power of produced things which dominates humans».32 Such an understanding empowers and directs practice appropriately.

This covenant also takes place when two human beings consecrate themselves to each other in marriage or in brotherhood, «for the consecration does not come by the power of the human partners, but by the power of the eternal wings that overshadow both.»

When in the course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation — We hold these truths to be self - evident, that all men are created equal, that they are endowed by their creator with certain unalienable rights, that among these are life, liberty and the pursuit of happiness.

«To speak of God's Kingdom,» says Wright, «is thus to invoke God as the sovereign one who has the right, the duty, and the power to deal appropriately with evil in the world, in Israel, and in human beings, and thereupon to remake the world, Israel, and human beings... When full allowance is made for the striking differences of genre and emphasis within scripture, we may propose that Israel's sacred writings were the place where, and the means by which, Israel discovered again and again who the true God was, and how his Kingdom - purposes were being taken forward... Through scripture, God was equipping his people to serve his purposes.»

Pius XII, in a further clarification of the standard argument, holds that when the State, acting by its ministerial power, uses the death penalty, it does not exercise dominion over human life but only recognizes that the criminal, by a kind of moral suicide, has deprived himself of the right to life.

Their is immense power of constraint and viewpoint when one questioning human is surrounded by many unquestioning humans.

Now, when we see an illusion we know that there is a human - made solution and, while we may applaud the showmanship of the magician, we are never fooled into thinking that only one person has the power to do it.

When all of existence is discovered to be sacred and one's life is viewed as a trust to be invested in enhancing human values, motive - power for significant involvement is created.

Paul refers to the dangerous power of words, all words, when used to dehumanize another human being.

Its boisterous currents showed bewildering power when they had overflowed their banks, and all our little human preventions were washed away like piles of sand that children raise against the onset of the tides.

Its experience of the extent to which human brutality can go, of the fury that can be unleashed when the human animal is attacked, its acceptance in wry cynicism of the venality of great and small; its acceptance, too, of a psychological analysis that tends to show how slight the power of reason, how great the strength of obscure passions; how corrupting of children the possible love of mothers and the wrath of fathers; its portrayal of men and mankind in bitterly disillusioned novels and in shuddering chronicles of man's inhumanity to man — in all this the 20th century has perhaps gone beyond anything that Edwards said in dispraise of men, individually and in the collective.

In our generation there is danger and hope — danger that these noncognitive accouterments will lose their aesthetic harmony and hypnotic power when integrated with the basic prehensions of science, and be reverted into impotent and empty symbols, jarring, ugly, and without force in final satisfactions: hope that the power of Jesus as lure will reassert itself in an aesthetic context devoid of supernaturalism, a context such that (the language now picks up echoes of van Buren) the vision of Jesus, the free man, free from authority, free from fear, «free to give himself to others, whoever they were «1 — such that this vision in its earthly, human purity will lure our aims to a harmonious concrescence, integrating scientific insight and moral vision and producing a modern, intensely fulfilling human satisfaction.

When the I of the I - It relation comes in between man and God, this glance is no longer possible, and, as a result, the image - making power of the human heart declines.

When we as human beings view ourselves as the absolute power in this world... our own nature fails us.

Why is goodness not a human quality when the power to read other people's innermost thoughts apparently is?

Highly significant for Christology are these two quotations from Hartshorne's The Divine Relativity10 In the first he refuses to allow «paradox» to cover up illogicality: «A theological paradox, it appears, is what a contradiction becomes when it is about God rather than something else...» In the second he applies this to the relation between God's power and our human decisions: «For God to do what I do when I decide my own act, determine my own concrete being, is mere nonsense, words without meaning.

Every human word is called on, more or less clearly, to express the Word of God, and there is a misuse of power, an abuse of words when this is not the case.

However, when used in the service of a partisan political agenda, religion often succumbs to the deceit of human power, becoming just another political player and, at worst, part of the problem of human tyranny.

As said before, when we look for the revelation, according to Tillich, the man Jesus with all his human limitations fades away so that we see not the man but the power of being for which and in which and by which he lived.

The mark of the beast is spiritual, and identical to the pledged of allegiance to the flag, because worshipping doesn't come from a chip, or any technology device, although we are surrounded by human devices... The name of the beast is going to be written in the heart, or in the mind on those who worship the beast, because worshipping is of the heart, or of the mind... When the Germans used their right hand to pledge allegiance to the flag, or to Hitler, there was no physical mark in the right hand, or forehead of the German pledger, because the pledge of allegiance to the flag, or to Hitler, was written in the heart, or in the mind of the German pledger... When the US uses their right hand to pledge allegiance to the flag, there is no physical mark in the right hand, or on the forehead of the pledger, because the pledge of allegiance to the flag, is written in the heart, or in the mind of the pledger... The devil uses Romans 13 to deceive those who are pledging allegiance to the flag, because they do not believe what God said in Ex.20: 1 - 5, and De.4: 15 - 19... When a person pledges allegiance to a man, or to a flag, or to a nation, they are heading for destruction, because God said; «cursed be the man that trusteth in man, and make flesh his arm, and whose heart departeth from the LORD Jer.17: 5 KJV... Whatever happened to the Germans who trusted in Hitler, or on their military power?

I have suggested elsewhere that value - free technology, the military - industrial complex, and narrow nationalism might be modern examples of such principalities and powers.9 Hendrikus Berkhof suggests that human traditions, astrology, fixed religious rules, clans, public opinion, race, class, state, and Volk are among the powers.10 Walter Wink sees the powers as the inner aspects of institutions, their «spirituality,» the inner spirit or driving force that animates, legitimates, and regulates their outward manifestations.11 They are «the invisible forces that determine human existence «12 When such things dehumanize human life, thwart and distort the human spirit, block God's gift of shalom, the followers of Jesus are rallied for a new kind of holy war.

It was the kingship of Yahweh that had constituted Israel, and Israel would survive only as that imperium continued, overarching and overruling the power of human kings.1 So when the prophets said, «Thus says the LORD,» they were representing the ancient, original, final, and legitimate authority in Israel.

For human meaning centers in faith; and we now see the dialectic of faith, that is, of Christian faith, in its radicality, namely, that the transcendence of God passes totally into the immanence of Christ, so that transcendence when perceived as such has only a shell left — the power of repression.

But when it became obvious to me that this faculty destroyed human freedom and the dynamic responsiveness of divine love, I realized that it was my Friend's steadfastness that had won my friendship, not the power to remain unaffected by the torrent of time.

If he had not given up everything that was part of being «God», then there would be no power in his sacrifice, there would be nothing profound about the way he lived... so, if he is fully human, the caption should read, «when a man stopped believing in God».

In this view, when the primitive idea of God, which was based on the personification of powers of nature, vanishes gradually behind the infinitude of the causal sequence, the concept of God gains in coherence and consistency in proportion as it achieves a firm position in connection with the claims and needs of the human spirit, and becomes the «irreducible coefficient of the achievement of moral processes in self - consciousness.»

Their thinking was largely affected by Jewish apocalyptic conceptions, according to which history had fallen under the dominion of demonic powers; when «the fullness of time» should come, God would engage these powers in battle, would defeat and destroy them and their human agents, and would inaugurate a new and unimaginable order of blessedness, righteousness and peace.

Humans crave order and power over their environment and their fellow creatures and what better way than to threaten them with unprovable stories and then kill them when the don't acquiesce — because YOU are right an god is on YOUR side.

The constitution of a society prescribes the forms of justice only when it provides for that kind of interaction among individuals, and between individuals and the physical environment, which creates the human mind, and which sustains that scope of understanding, power of action and richness of appreciation which is distinctively human in contrast to the lower animals.

Just like in Medival Europe when the Black Plague forever reduced the power of the «Church» when the «Church» failed to rescue the human race from the black death... now we have the «Church» unable to bring the human race t what should already have been achieved... world peace & harmony with all the religions.

This task in itself is a match for human powers, even though people in our time disdain it; but only after it is done, only when the individual has evacuated himself in the infinite, only then is the point attained where faith can break forth.

A third error lay in putting the emphasis on human effort to bring about the kingdom, whereas God alone, by his kingly power, will bring it to pass when in his divine wisdom the season is right.

No human love can redirect itself by its own power toward the Kingdom of God; but no human love is without its potential service to the work of the Kingdom when it comes to full self - understanding.

More fundamental are problems which human beings have always faced when trying to shape their future — only now these problems bode incalculable harm because of the growth in population, and the growth in power of technology.

Furthermore, this bodily conflict between the mother and her emergent child anticipates the often much more painful act of separation, when the child, exercising the newly awakened powers made possible by his large head, reaches for his own autonomous knowledge of good and had, and repeats the original rise and fall from obedience and innocence in the ever - recurring saga of human freedom and «enlightenment.»

«When faith in the Creator is replaced by faith in human ability to solve all problems by technological means, humanity has fallen into the sin of idolatry... distorted trust for our salvation in other sources of power.»