Sentences with phrase «in human vision»

Perceptual Filling in of Artificially Induced Scotomas in Human Vision.

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.

Its vision is to research human extremes and transcend human potential, something all leaders are interested in.

That is, of course, a pretty dramatic vision of change in the next century, but Hanson is not alone in predicting that radical changes will follow the next major breakthrough in compu ting (whether that's human - level AI or brain uploading).

While you have visions of dollar signs dancing in your head, read on to see other figures in the infographic below, courtesy of human - resource firm Addeco.

This ability to use vision and touch sensing to improvise its way to successful task completion makes Baxter highly adaptable to the ordinary, human - oriented work conditions found in small - company assembly lines.

In October, Musk outlined the SpaceX strategy for reaching Mars and even his goal of settling large groups of people on the planet as part of his vision of making humans into a «multiplanetary species.»

While any system can store a photo, computer vision involves teaching the computer to understand what's happening in the image, the same as a human would.

In the project, which will be carried out by Alphabet's research arm X, human operators will fly drones carrying cargo beyond their field of vision.

In his vision, drug dealers, human traffickers, and tax cheats are everywhere, but they are reliant on cash.

The Committee compared the budget to our 2018 - 19 Federal Pre-Budget Submission, which outlined our priorities for this upcoming fiscal year in four key areas: Tax Competitiveness, Gateway Vision, Human Capital, and Fiscal Prudence.

Eve Tushnet has written beautifully on a vision of friendship for gay Catholics, encouraging them to recover a fundamental aspect of the Catholic tradition of human ecology that has been missing in modern times.

The democratic vision offers, Robert A. Dahl writes, the hope «that by engaging in governing themselves, all people, and not merely a few, may learn to act as morally responsible human beings.»

It would be natural, then, to make Orthodox theological anthropology the overarching theme of the Council and to address all other questions — such as jurisdictional disputes, ecumenical dialogue, and human rights — as embraced in the common Orthodox vision for the renewal of humanity.

Human Dignity in the Biotech Century: A Christian Vision for Public Policy edited by Chrles W. Colson and Nigel M. De S. Cameron Intervarsity.

$ 14 paper In Human Dignity in the Biotech Century: A Christian Vision for Public Policy, some of the most active voices in the American bioethics..In Human Dignity in the Biotech Century: A Christian Vision for Public Policy, some of the most active voices in the American bioethics..in the Biotech Century: A Christian Vision for Public Policy, some of the most active voices in the American bioethics..in the American bioethics....

Although he often expressed this vision obliquely, he was relentless in his criticism of those who despised faith as an anachronism: «I am not afraid to say that a devout and God - fearing man is superior as a human specimen to a restless mocker who is glad to style himself an «intellectual,» proud of his cleverness in using ideas which he claims as his own though he acquired them in a pawnshop in exchange for simplicity of heart....

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.

That biblical vision helped form the bedrock convictions of the American idea: that government stood under the judgment of divine and natural law; that government was limited in its reach into human affairs, especially the realm of conscience; that national greatness was measured by fidelity to the moral truths taught by revelation and inscribed in the world by a demanding yet merciful God; that only a virtuous people could be truly free.

There is a final way that the Church often fails gay people, and that is by watering down the biblical vision for sexual holiness and human fulfilment in a misguided attempt to be more welcoming.

In constructing a black liberation theology, Jones» vision returns him, in the words of poet Langston Hughes, to «rivers ancient as the world and older than the flow of human blood in human veinIn constructing a black liberation theology, Jones» vision returns him, in the words of poet Langston Hughes, to «rivers ancient as the world and older than the flow of human blood in human veinin the words of poet Langston Hughes, to «rivers ancient as the world and older than the flow of human blood in human veinin human veins.

In the light of the Biblical vision of the Garden of Justice, Shalom, and Harmony (Integrity) of Creation, these religious and cultural resources, particulary appropriated by the poor and oppressed, can be revitalized to be flowers, fruits and even roots of various elements in the Garden of God, in which humans are gardenerIn the light of the Biblical vision of the Garden of Justice, Shalom, and Harmony (Integrity) of Creation, these religious and cultural resources, particulary appropriated by the poor and oppressed, can be revitalized to be flowers, fruits and even roots of various elements in the Garden of God, in which humans are gardenerin the Garden of God, in which humans are gardenerin which humans are gardeners.

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.

The fate of the book is merely a detail in the sweeping vision of Kurzweil's The Singularity Is Near: When Humans Transcend Biology (Viking), but it is exemplary: Just as....

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.

This not only helps to explain religion's primordial, irrepressible, widespread, and seemingly inextinguishable character in the human experience, it also suggests that the skeptical Enlightenment, secular humanist, and New Atheist visions for a totally secular human world are simply not realistic — they are cutting against a very strong grain in the nature of reality's structure and so will fail to achieve their purpose.

«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.

The finer values are withering away; the vision of a universal human family is vanishing; and Eccelsiastes which tells us: the Lord is full of compassion and mercy... and forgive the sins and saveth in time of affliction is now anathema to those who wield power, accumulate wealth and crave after sensual pleasures.

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.»

The eschatological vision, which expected God to bring in that radically other and better world, has been reduced to myth; utopian thinking, which expected the new age as the outcome of human effort, has come to be regarded as illusion.

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.

It is in this context that academic freedom finds meaning — it supports a plurality of voices and traditions (past and present) when debating what vision of human life maximizes flourishing, which is the ongoing project of any society that seeks to perpetuate itself.

But where God plays no vital role in human experience and vision, he is either nonexistent, as for the Buddhist, or dead, as for the modern Christian.

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.

Regrettably, his idea of dynamic value grounded in physis is not a coherent explanation of his vision of transcendence, even though it does remind us of Camus unwavering objection to any notion of an immutable transcendence that deprecates temporality or lessens human freedom and responsibility.

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.

Because feminism is the radical notion that women are human - equal in value and dignity to men - and that vision has yet to be fully realized.

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.»

Pope Benedict highlights the inherent freedom and relationality of human nature to underpin a renewed social vision of Man in Christ.

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.

-LSB-...] Caritas in Veritate has real literary and practical flaws -LSB-...] yet, viewed in the light of Benedict's earlier encyclicals, Caritas in Veritate can be seen as one long call to conversion -LSB-... requiring] «new eyes and a new heart, capable of rising above a materialistic vision of human events.»

We need a national vision that unifies the many and complex issues facing families, that understands that human need always exists in the context of relationship.

Morressy gives you a providential vision instead, where God's actions lurk in the passions of the human heart.

All this is to say that in the Christian vision our human world has a sacramental dimension.

The philosopher who did most to shape this vision of the world, Rene Descartes, regarded the human mind as wholly different in nature.

What is past, present and future for us is known to God all at once in his unchangeable vision.12 St. Augustine acknowledges that what he says about time in God is beyond human understanding.

Radical autonomy, to the extent of insisting that I can dispose of my life, is part of a vision of human life in which we exist for ourselves and our personal enjoyment.

«At work in all of Benedict's writings is a profound theological vision of the human vocation and destiny.