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 vein
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 vein
in the words of poet Langston Hughes, to «rivers ancient as the world and older than the flow of
human blood
in human vein
in 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 gardener
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 gardener
in the Garden of God,
in which humans are gardener
in 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.