Sentences with phrase «human vision with»

Magic Leap, the $ 4.5 billion startup backed by Google building technology that «augments» human vision with digital imagery, is scrambling to finish a working prototype before an important board meeting next week.

Not exact matches

Last year, a machine vision program developed by Stanford researchers was able to distinguish between cancerous and non-cancerous moles with more than 90 percent accuracy, beating out its human dermatologist counterparts — possibly a sign of what's to come in the field of AI.

Meanwhile, other researchers are using the device to enhance vision for those with poor eyesight and even the near - blind, to understand how humans handle heavy workloads and multitasking — and, perhaps, most intriguingly, to better engage autistic individuals with the world around them.

Although the religious communities of Judaism and Christianity can not legislate this minimal human morality (indeed, when they attempt to do so they most often retard its social impact, especially in a democratic setting), they can provide it with an overall ontological context, a continuing vision of its original grounds and its ultimate horizon.

rather than seeing these as an imposed set of rules, we can see these as a benediction, empowering us to be better... a bit like visions, rules can make failures of us, where as with a benediction we are not bound, but free to become more human.

To meet the person where they are is to begin with the phenomena of their life, and to strive to engage them in such a way as to enable them to see that their own phenomenal experience can, if they listen closely, reveal the truth of the Catholic vision of the human person.

Pope Gelasius I (492 - 496) expressed his vision of the West in a famous letter to the Byzantine Emperor Anastasius I, and, even more clearly in his fourth treatise, where, with reference to the Byzantine model of Melchizedek, he affirmed that the unity of powers lies exclusively in Christ: «Because of human weakness (pride!)

Given the realities of human diversity, it is next to impossible for us to engage in intimate spiritual fellowship with people whose vision of Christianity we find skewed.

People do somehow expect the Church to take on this role - of protecting truth, encouraging learning, accepting with honesty a vision of human beings as they really are.

«The Christian vision of the human person made in the image of God with a spiritual soul as well as a body is of central importance.

What is needed is a teleology to bring the tradition of critique together with the tradition of a holistic vision of life in the service of human flourishing.

Apocalyptic thought provokes resistance, because it fuses an alternative vision of history's telos with warfare and final judgment, all within the context of a prophetic claim to have removed the veil that keeps humans from truly perceiving the world.

First, since process thought concerns itself with the totality of human experience, it must necessarily take very seriously the fact of the religious vision and the claim of countless millions of people of every race and nation and age to have enjoyed some kind of contact with a reality greater than humankind or nature, through which refreshment and companionship have been given.

With its concern for historical truth and invocation of the need to facilitate the cultivation of the human person and society, «Mapping» at this point comes tantalizingly close to this vision only to fall back into statements that «the fundamental sources of value in a culture are neither necessary nor universal.»

Apocalyptic visions flirt with gnostic aeons and Stoic conflagrations, while affirmations of creation lean toward Pelagian schemes of human progress and Epicurean fixations on the here - and - now.

In portraying Rodrigues's struggle to reconcile this idealized vision with the concrete reality of the Japanese people, Endō and Scorsese wish us to see the universal experience of human weakness.

Reinhold Niebuhr criticized this Pelagian vision of individuals and social orders in Moral Man and Immoral Society, replacing it with an Augustinian realism about human existence that tempered any optimism in human progress.

the loss of the fully personal to the imperialism of a single - visioned mindscape, we are led to entertain the possibilities that human life is larger than currently conceived, and that the experience and concept of play might provide the contemporary person with a way into these larger realities.

I can remember in college and graduate school reading Eliot, Yeats, Auden, Beckett, and Camus while bemoaning with everyone else, including the teacher, the loss of a shared vision about the purpose of human life.

With the ferocity of an Old Testament prophet, Powers indicts our blindness and selfishness, a grotesque narrowing of vision; one of his principal characters learns early on that «human wisdom counts less than the shimmer of birches in a breeze.»

At the end of that Chapter he calls us to develop «new eyes and a new heart, capable of rising above a materialistic vision of human events» (n. 77, his emphasis, as with all such quotes below).

Through a posture of reconciliation and humility (not merely a vision of «community service»), they can engage urban communities through volunteering with early - stage literacy programs, partnering with ministries in underserved neighborhoods, and investing financial and human capital in local urban businesses.

This is my vision but I have to stress that it makes more sense when viewed through the lens of panentheism rather than through creation ex-nihilo with God specially creating individual souls for each human being.

As Lila sits copying, Robinson graces us with a vision of the moment when humanism opens our selves to us, and makes us more human.

Religion and myth should be its handmaids, opening the individual to the mysterious depths of human existence, as well as providing our culture with a shared vision of those things unseen which Davies believes are what largely govern us.

Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss of paradise, the first to acknowledge that innocence has been wholly swallowed up by experience; (3) no other Christian artist or seer has so fully directed his vision to history and experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space as the paradoxical presence of eternity; (5) he stands alone among Christian artists in identifying the actual passion of sex as the most immediate epiphany of either a demonic or a redemptive «Energy,» just as he is the only Christian visionary who has envisioned the universal role of the female as both a redemptive and a destructive power; (6) his is the only Christian vision of the total kenotic movement of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God as Satan; (8) he is the most Christocentric of Christian seers and artists; (9) only Blake has created a Christian vision of the full identity of Jesus with the individual human being (the «minute particular»); and (10) as the sole creator of a post-biblical Christian apocalypse, he has given Christendom its only vision of a total cosmic reversal of history.

What was really at stake in the «60s was a new vision of human selfhood as corporate selfhood — not identification with success but solidarity with the poor.

Forgetting the idiosyncratic, unspeakably diverse crowds of strangers, we become drawn through television to the familiar faces, myths and visions of the American Way of Life, thereby putting ourselves in touch with a shared vision of the human order — a vision that engages our loyalties and makes sense of our world.

Matthew's anthropological undercurrent, in other words, presents on its own — in abstraction from the christological context in which it is set — precisely that vision of human existence that is generally associated with christology.

But in a secular age in which visions of human flourishing are no longer limited to religious belief, other practices — even those that are seemingly private but ultimately public — compete with those of worship in shaping the desires we follow in pursuit of the good.

Beneath the various attempts to articulate the content of Christian faith lies a «vision of reality» with implications for beliefs about God, the world in general, human existence in particular, and even some historical events, especially about Jesus.

Plato's account of the slavish / tyrannical soul - type cultivated in the population by a tyrant would suggest that a darker vision of human failure than Hobbes» nightmare is possible: perpetual tyranny, with only dynasty changes possible for a population utterly debased in soul.

The biblical understanding of nature, therefore, inheres in a human ethical vision, a vision of ecojustice, in which the enmity or harmony of nature with humanity is part of the human historical drama of good and evil.

Also in the face of the ecological disaster created by the modern ideas of total separation of humans from nature and of the unlimited technological exploitation of nature, it is proper for primal vision to demand, not an undifferentiated unity of God, humanity and nature or to go back to the traditional worship of nature - spirits, but to seek a spiritual framework of unity in which differentiation may go along with a relation of responsible participatory interaction between them, enabling the development of human community in accordance with the Divine purpose and with reverence for the community of life on earth and in harmony with nature's cycles to sustain and renew all life continuously.

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.

The biblical understanding of nature inheres in a human ethical vision, a vision of ecojustice, in which the enmity or harmony of nature with humanity is part of the human historical drama of good and evil.

To slip into Whiteheadian technical terminology, I understand Jesus as a figure the story of whom we objectify with peculiar vividness as a result of his power to grasp the successive subjective aims of generations and generations of men by the sheer massiveness and compelling weight of the ideal vision which he has presented as a lure promising richness and depth of feeling in human satisfactions.

Ward examines this question in chapter 8, where he points out that in Judaism and Christianity morality is inspired by a vision of a God of supreme goodness, whose nature is meant to be reflected in human society, and whose final goal is «the transfiguration of the cosmos by a fully realised personal unity with God».

Both I and St Thomas consider that the soul continues to exercise thought and understanding (and indeed will, which is intellectual appetite) after death, and, as St Thomas explains, this can not be in synergism with the imagination in the way it is during human life, but is made possible in ways God provides, and in this way the life of purgatory allows the purification that most people need, while the Saints pray for the living and the dead of whom God gives them knowledge through their vision of Him.

«We must be prepared to live with the vision contained in the [Rawls»] original position, mutual disinterest and all,» he writes, «prepared to live with it in the sense of accepting its description as an accurate reflection of human moral circumstance, consistent with our understanding of ourselves.»

The Church's vision of sobornost — deep, intimate communion with God and among humans — always has a critical edge in a world of selfish human interests and ideologies.

He believes that our two eyes in the forefront of the face, with focused binocular vision, constitute human specificity in relation to the animal world, which has one eye on each side of the face.

Being constantly reminded on the one hand of the infinite gap between one's own limited talents and vision and the perspective of Almighty God, and on the other of the radical equality with which God judges and loves the human race is a healthy counterweight to the flattery of the world and the smugness that comes with success.

It can be construed most narrowly as a fear of death, but more richly as a longing for a different vision of life's possibilities — a life that does not end, that remains engaging and fulfilling, and that unites us once and forever with those we love, whether divine or human.

And because a city is what John sees, we Christians must take this vision seriously and not replace it with our own visions of the ideal human environment.

In another vision, the Human One has a sharp sickle in his hand with which he reaps the earth.

Man's insecurity, along with the vision of the unlimited possibilities of creative human freedom, inevitably tempts man to sin.

Liberal Christianity shared that vision, sometimes qualifying it with a more realistic appraisal of human nature, sometimes exaggerating its romantic hopes.

But today we need new visions of a perfected social order, a planetary society in which all men have equal access to the means of human fulfillment in a world brotherhood at peace with nature and with God.

But it does seem clear to me that we need to begin with a vision of a world community (1) consisting of a population within the biological carrying capacity of the planet (2) organized politically and economically in ways that provide to all human beings equal access to the means of material fulfillment and (3) organized technologically in ways that (4) neither exhaust essential natural resources of earth nor (5) upset the delicate balances of nature which make the environment capable of supporting life.