Sentences with phrase «in human attention»

Perched on a lap, trotting jauntily at the end of a leash, or working his way through a repertoire of tricks, the Havanese is typical of the dogs bred specifically as companions - he basks in human attention and affection.

Moving into a new cage is a big event for a hamster and they will be more interested in human attention once they are happy.

Not exact matches

Last year, Huajian found itself entangled in labor and human rights controversies that made global headlines but attracted little attention in China's official media.

In a summary of their findings in Harvard Business Review, the researchers explain that «humans learn to automatically pay attention to things that are habitually relevant to them, even when they are focused on a different task.&raquIn a summary of their findings in Harvard Business Review, the researchers explain that «humans learn to automatically pay attention to things that are habitually relevant to them, even when they are focused on a different task.&raquin Harvard Business Review, the researchers explain that «humans learn to automatically pay attention to things that are habitually relevant to them, even when they are focused on a different task.»

While the company has gained attention as an early adopter of implanted microchips in humans, it will be interesting to watch how it plays out and helps shape the practice for other companies going forward.

Smart devices may be one of the most important inventions in human history, but they have certainly done little toward eliminating adult attention deficit disorder (AADD).

Every human being in the terminal stood at attention and faced the door.

«Horrific mass killings receive the most media attention, but as can be seen by the numbers, they only represent a small portion of the total costs - human and medical - of gun injuries in the United States,» said David Hemenway, director of the Harvard Injury Control Research Center in Boston, who was not involved with the study.

It's human nature to improve or make a difference in the things you pay the most attention to.

King argues that it's human nature to make a difference in the places where you're paying attention.

I think it's human nature to make a difference in the places where you're really paying attention.

Human performance in other domains has been found to largely effected by variation in confidence (self - efficacy, Albert Bandura), attention and concentration (e.g. Daniel Kahneman), the flow state (Mihaly Csikszentmihalyi, think «the zone»), and even physiological state (e.g. Churchland http://bit.ly/1HZemTO).

Prime Minister Stephen Harper's decision to forego the Commonwealth Summit in Sri Lanka due to human rights concerns has invited renewed attention to the issue.

«They've created the attention economy and are now engaged in a full - blown arms race to capture and retain human attention, including the attention of kids,» said former Google design ethicist Tristan Harris.

There are a variety of reasons for this gap in understanding: The time gap between discovery research and the translation of that discovery into a therapeutic or a commercial product can take decades, and public and political attention spans are short; the natural human inclination is to pay more attention to things that don't work rather than things that do.

That includes detailing what systems need attention — Uber is already working on overhauling its damaged human resources organization — and also identifying what top executives should be held responsible for the mess in the first place.

Unfortunately, little attention is given to understanding how human dignity of the clinician is threatened and violated in the current health care environment... [which] has led to the systemic violation of the dignity of the clinician (and ultimately that of persons who are sick), created moral distress among clinicians, and the collapse of the healing relationship.

But apart from all this, and in spite of the fact that «work» and the satisfaction of wants has usually engaged the greater part of the attention of mankind, there is another form of activity, peculiar to human beings, that does not suffer from the defects inherent in «work» and the satisfaction of wants: «play.»

Just because it's in an ancient book, is no reason a modern human should pay any attention to it, TP.

Making education contextual means recognizing that 1) theology involves responding to the living God in diverse human situations; 2) theology involves specific practices as much as it does religious concepts and experiences; and 3) theological education requires attention to personal formation and not simply the learning of specialized lore and skills.

It carried to fulfillment a long development of thought, disentangling persons from submergence in the social mass and giving to each one status, meaning, and rights of his own; it concentrated attention on the spiritual value of personality and its possibilities; it created a religion to be entered by free personal choice, regardless of race or nation; it set persons to building a social fellowship for the redemption of souls; and it proclaimed as the ultimate goal of divine creation and human hope the kingdom of God in «new heavens and a new earth, wherein dwelleth righteousness.»

Attention is a fluid experience, in which background and foreground can reverse suddenly, as in the case of ambiguous figures such as the twin human profiles which «turn into» the outline of a chalice.

He says Lewis might have paid more attention to Screwtape in the very first letter where Screwtape says that the time has passed in which «the humans still knew pretty well when a thing was proved and when it was not.»

De Rougemont pays little attention to the social arrangements in feudal society which brutalized human marriage by founding it on political and economic convenience.

We need to pray that this terrible event will draw the attention of world leaders to focus more on human rights and religious persecution in Egypt.

«In a first phase, the attention of this discipline was oriented, rather, to problematic situations within society -LSB-...] With the theological emphasis, John XXIII treats more decisively the question of all this in terms of the human person -LSB-...] John Paul II then reinforced this -LSB-...] In the logic of this Encyclical, we find then a further stage, perhaps a third phase in the reflection on social doctrinIn a first phase, the attention of this discipline was oriented, rather, to problematic situations within society -LSB-...] With the theological emphasis, John XXIII treats more decisively the question of all this in terms of the human person -LSB-...] John Paul II then reinforced this -LSB-...] In the logic of this Encyclical, we find then a further stage, perhaps a third phase in the reflection on social doctrinin terms of the human person -LSB-...] John Paul II then reinforced this -LSB-...] In the logic of this Encyclical, we find then a further stage, perhaps a third phase in the reflection on social doctrinIn the logic of this Encyclical, we find then a further stage, perhaps a third phase in the reflection on social doctrinin the reflection on social doctrine.

General human nature can always take some other issue to fill in the so called void, even a currently open issue that didn't get as much attention previously.

Honoring reason also means «giving attention to, and celebrating, the many and massive discoveries in biology, archaeology, physics, astronomy, and so on, which shed great light on God's world and the human condition,» says Wright.

Some are alarmed by what human beings are doing to their physical environment and concerned about the role of theology in distracting attention from this.

The idea of a universal, shared human nature receives more attention in The Human Quest than does any ohuman nature receives more attention in The Human Quest than does any oHuman Quest than does any other.

I am grateful to Professor Patricia Benner of the University of California Medical School (San Francisco) for calling my attention to the model proposed by Stuart E. Dreyfus in «Formal Models versus Human Situational Understanding: Inherent Limitations on the Modeling of Business Expertise,» Air Force Office of Scientific Research (Contract: F 49620 -79-C0063), National Technical Information Service, February 1981, AD - AO97468 / 3.

It is true that in the last five years more attention has been paid to religious freedom by human rights groups and the media, but the general pattern is still one of indifference and incomprehension.

The largest hole in this wholistic interpretation of the human situation is the absence of any attention to the moral and religious traditions that have emerged, died away or persisted within the very evolutionary process that the series purports to describe.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

In other words, while demon possession may be the best description for some human suffering, and exorcism may be the appropriate cure, the New Testament writers, as well as some modern writers and theologians, urge caution: we should pay as little attention to the demonic as is pastorally possible.

In making a decision regarding research into human cloning, we must pay close attention to the benefits it would provide for those who suffer the worst genetic disorders; we must look closely at the possibility of some groups or individuals being exploited or neglected through human cloning; and we must keep before us the welfare of the children who would enter the world through cloning.

This stress on the primacy of process and the ultimacy of constitutive relations means that, in considering the morphological structure of religious experience, attention must be directed to its origin in the physical feelings which comprise the primary mode of human experience.

to devin, at this point of our existence or civilization, our consciousness has reach a point of complexity that God in His will, wanted us humans now to implement it through our evolved modern wisdom.that we have to all unite and focus our concern and attention to the greatest challenge of our existence, which is survival, Its not the rituals or praising Him, or outwardly expressing our belief or love for Him, but our positve contribution to the good of humanity.

By the time I had graduated, the field had become «one that maintains its interest in literary texts but explores all forms of aesthetic speech and that views performance as an art and recognizes its communicative potential and function» There were three challenges to those of us graduating with doctoral degrees in this discipline: 1) to locate which performances within art and / or culture we would focus our attention on as scholars and performers; 2) to interpret the core concepts generating from the cultural turn in our discipline to other studies of culture and human communication and 3) to develop «performance - centered» methods of research and instruction in whatever parts of the university we found ourselves.

In «The Christmas Oratorio» his comic witnesses of the Nativity train attention on our common human foibles and show that the general drudgery and pettiness of our lives may contain an underlying dimension of significance and worth.

One wonders how many novelists and, for that matter, how many sermonizers are prepared to confront in such detail this difficult fact about the human condition, that sooner or later most of us will be called on to give adults, to whom we are bound with the most powerful ties of love and respect, the services we associate with the care of an infant, with their sense of dignity, and our own, now and for all eternity, dependent on the delicate attention and sensitivity we bring to the task, even as they gaze upon us helpless and vulnerable.

The eight points to which I call attention are: (1) Human existence is a dependent one; in Christian language, «It is [God] who hath made us, and not we ourselves.»

The several false ways of thinking about God, to which we have just given attention, are in one sense only a projection from the human mind at its worst.

However, such a tangible measure, borne of respect for human dignity and concern for the public good, would help greatly in stimulating the American conscience on a matter that presently struggles to hold its attention.

That round of discussions called our attention to the holiness that is proper to God alone but in which human beings are called to participate.

Political philosophers — at least the ones I have been interested in since graduate school days — have devoted considerable attention to three fundamental questions: Why ought human beings to participate in any kind of social relationships at all?

One mode is that primarily employed in this book in which attention has been focused on the intrapsychic structure, and especially on the center from which the occasion of human experience is organized and unified.

The Christian tradition has never sought to evade the reality of human death, neither has it been remiss in calling the attention of believers to their own mortality and the importance of their being prepared to face this inescapable fact.

In such a context, the emphasis of Funk on the «earthy imagery» of parable directing human attention towards his / her mundane existence156 becomes more appropriate.

While those images that relate to human experience in the domestic, economic and social spheres have been given prominence, Jesus» use of agricultural imageries3 and analogies derived from nature or divine action in nature have not received adequate attention.4 This too, despite divine interaction with humanity taking place in the context of the creation.