Sentences with phrase «in objects in the world»

Not exact matches

With Bixby Vision, users can learn details about objects and locations, find out how to purchase items they see in the real world, and translate languages, among many other tasks.

In an increasingly digital world, CDs have turned into MP3s, DVDs have become digital downloads, and now objects are available as files.

Gartner famously predicted that, come 2020, the world will see 25 billion connected objects in the consumer and business sectors: cars, appliances, fitness devices, household products.

The idea behind Aireal is that if you touch or hit an object virtually, you should be able to have some time of real - world reaction to further engage you in the game or program you're using.

The software, which has been in the works for years, allows developers to place virtual objects in the world when you look at it through your iPhone's camera.

Players are still interacting in the physical world - not a digital or virtual one - but with virtual objects.

While Augmented Reality, or AR, maps digital objects onto the real world, Virtual Reality, or VR, immerses users entirely in a digitally - generated environment.

The marriage between hardware and software can then be used by app developers to create all kinds of interesting apps, including those that place 3 - D objects in the real world.

His curiosity guided his behavior: da Vinci also made list after list of objects in the world he wanted to explore, from the edges of shadows to the jaws of crocodiles.

Assessing the size is also difficult: even though the perspective might be a factor here, the object seems to be smaller than the F - 16s, but probably much larger than a micro-drone as the bird - sized Perdix drones, 103 of those, launched from three F / A -18 F Super Hornets, took part in one of the world's largest micro-drone swarms over the skies of Naval Air Weapons Station China Lake, California on Oct. 25, 2016.

When you attend a meeting in VR, you are able to share the same sense of place with multiple others, interact naturally with 3D objects and speak one - on - one with others as you would in the real world.»

Mr. Swarovski has spear - headed the company's expansion over the past thirty years to become the largest manufacturer of cut crystal in the world, supplying the fashion jewelry industry, the fashion industry, the chandelier and art object industries, as well as manufacturing diverse consumer products sold under the company's own brand.

Change and time in our experience of the world are perceived as related to the differences between objects.

«And to focus more precisely on the issue of «scientific evidence,» the sciences, ordered by their nature and method to an analysis of empirically verifiable objects and states of affairs within the universe, can not even in principle address questions regarding God, who is not a being in the world, but rather the reason why the finite realm exists at all.......

If it is true that the creator constantly supports, preserves, and renews His world, if everything new that appears in the world has come and continuously comes from His plan for creation and from His creative power, then in some way it has to come into contact with the reality that forms the object of the sciences.»

There can be no doubt that God makes decisions a propos of the disjunctive multiplicity of eternal objects; the difficulty is to establish in precisely what sense these divine decisions are distinguishable from the choices and calculations made by the Leibnizian deity Whitehead's dilemma seems to be this: on the one hand, the principle of classification is to be challenged by positing the primordiality of a world of eternal objects that knows «no exclusions, expressive in logical terms»; on the other hand, positing pure potentiality as a «boundless and unstructured infinity» (IWM 252) lacking all logical order would seem to be precisely that conceptual move which renders it «inefficacious» or «irrelevant.»

Only the dualistic form of the modern Western consciousness, which is grounded in an absolute distinction between the subject and the object of consciousness, instills us with the seemingly irrevocable sense that the world or reality stands wholly outside of consciousness itself.

Note also PR 46: «Apart from God, eternal objects unrealized in the actual world would be relatively non-existent for the concrescence in question.»)

What is new is the shift in the object of all this energy, a shift from the external to the inner world 43

This light is not the superficial colouring that a crude hedonism might discern; nor is it the violent glare that annihilates objects and blinds the eyes; it is the tranquil, mighty radiance born of the synthesis, in Jesus, of all the elements of the world.

In the vertically oriented world, the priest transmits the divine and inanimate objects like saints» bones become conduits of the supernatural.

In the New Testament, beginning with Jesus himself, the projection of personal destinies into the future world plainly accentuated the importance of the individual and made souls the objects of solicitude and the subjects of salvation.

Because the path it [the dark precursor] follows is invisible and becomes visible only in reverse, to the extent that it is traveled over and covered by the phenomena it induces within the system [i.e., within an actual world], it has no place other than that from which it is «missing,» no identity other than that which it lacks: it is precisely the object = x.» (D&R 119 - 120)

As Whitehead says in Science and the Modern World (p. 160), «Since the relationships of A [an eternal object] to other eternal objects stand determinately in the essence of A, it follows that they are internal relations.»

We who live in a world which it can truly be said to have revolutionized acknowledge its social significance — and sometimes even make it the object of a cult.

In Science and the Modern World, we encountered four metaphysical principles: the underlying substantial activity and its three attributes — eternal objects, actual entities, and the principle of limitation.

In his book Being and Having, Marcel uses a series of polarities to delineate two basic modes of relating to the world: being and having; participation and objectification; mystery and problem; presence and object; I - Thou relationships and I - It relationships; thought which stands in the presence of, and thought which proceeds by interrogation; concrete thinking and abstraction; secondary reflection and primary reflection.55 Marcel recognizes that both modes of relating to the world are necessary, but he feels the contemporary person is increasingly becoming a slave to the possessive orientatioIn his book Being and Having, Marcel uses a series of polarities to delineate two basic modes of relating to the world: being and having; participation and objectification; mystery and problem; presence and object; I - Thou relationships and I - It relationships; thought which stands in the presence of, and thought which proceeds by interrogation; concrete thinking and abstraction; secondary reflection and primary reflection.55 Marcel recognizes that both modes of relating to the world are necessary, but he feels the contemporary person is increasingly becoming a slave to the possessive orientatioin the presence of, and thought which proceeds by interrogation; concrete thinking and abstraction; secondary reflection and primary reflection.55 Marcel recognizes that both modes of relating to the world are necessary, but he feels the contemporary person is increasingly becoming a slave to the possessive orientation.

But if we do ask these questions, we will be led to answer in terms of some source of order that transcends the objects of scientific investigation, whether it be beyond or within the ordered world.

That is to say, the term or object of the relation — in this case, the world — could not be what it is except for its relationship to the origin, or subject of the relation, namely, God.

He then utilized terminology that for decades informed the basic stance of process theology on the nature of true power, though, as we shall see, that is open to challenge: God «persuades the world by an act of suffering with the kind of power which leaves its object free to respond in humility and love.»

29 More perhaps than do «eternal objects,» these «propositions» show how far Whitehead has come with his new solution to the problem of form: he has provided a free space for the unfolding of creativity in world - process.

In the real world, any object that provides no evidence for its existence is classified as imaginary.

Just as the seed must learn to see beyond the world of the seed, beyond the forms and objects found there, so reason must learn to see beyond its world, beyond its logic, beyond the forms and objects found in it, for its «Other» and Ground.

The potentialities given with the «eternal objects» are more varied and richer than what is actualized in the actualities of the world.

Vorhanden, which Heidegger uses of the peculiar mode of being characteristic of inanimate objects, as contrasted with responsible human Dasein, I have translated by «tangible», as in Bultmann the antithesis is not so much between Vorhandensein and Dasein as between the tangible realities of the visible world and eternal realities, very much like the Pauline contrast of kata sarka and kata pneuma.

So when Whitehead says it «lies in the nature of things that the many enter into complex unity» (Process 21), he should be referring first of all to (1) transition — the way the incipient whole overlaps the many of the preceding world so they «become» objects or parts of its process.

What I «see» are physical, tangible objects in my world which I interact with.

That's because Piper and many in the fundamentalist neo-Reformed movement are working off of a perversion of the doctrine of total depravity that not only teaches that human beings are depraved — that is, that our humanity is marred by sin — but that this depravity renders the world's men, women, and children into valueless objects of god's wrath, worthy of nothing more than eternal torture, pain, violence, and abuse.

too true; you're right, we are holistic people in a holistic world living holistic lives and political theory, religion, ethics, behavior, psychology, these and many others are all so inextricably intertwined with each other that it may be better to think of them as different views of the same object rather than distinct objects that are inter-related (using «object» here, of course, metaphorically)

The relationship between subject and object is no longer that relationship of knowing postulated by classical idealism, wherein the object always seems the construction of the subject, but a relationship of being in which, paradoxically, the subject is his body, his world, his situation, by a sort of exchange.

Language does not «point out» objects in the world, but tries to paint a complete «picture» of the «facts» — of what is the case and not the case in the world, which is the totality of all such facts.

I can therefore see an object in so far as objects form a system or a world, and in so far as each one treats the others round it as spectators of its hidden aspects which guarantee the permanence of those aspects by their presence.

This means that intentional objects have sense only in the context of a larger world - horizon which is not due to subjective constitution.

Can you imagine a world in which the definition of every object or point of discussion had to be clarified before moving forward with social intercourse?

In regard to Whitehead's introduction of God and eternal objects to explain human freedom he says: «If explanatory principles are available which could account for the sensation of freedom without at the same time taking us beyond the bounds of the actual world, we should explore them, and, if they prove to be consistent with the facts, adopt them in preference» (ISP 246In regard to Whitehead's introduction of God and eternal objects to explain human freedom he says: «If explanatory principles are available which could account for the sensation of freedom without at the same time taking us beyond the bounds of the actual world, we should explore them, and, if they prove to be consistent with the facts, adopt them in preference» (ISP 246in preference» (ISP 246).

Whitehead maintains that, in addition to the «real potentiality» of the given world, there is a «general potentiality» provided by the multiplicity of eternal objects as envisioned in the primordial nature of God's character (PR 65 / 102).

In other words, for Husserl each transcendental ego is the sole source of any order in the world, for the transcendental ego fully constitutes its intentional objectIn other words, for Husserl each transcendental ego is the sole source of any order in the world, for the transcendental ego fully constitutes its intentional objectin the world, for the transcendental ego fully constitutes its intentional objects.

It considered the natural world to be an object, without subjectivity or rights, and certainly not as participating with humans in a single earth community.

Then a theological passage, «Eternal objects, as in God's primordial nature, constitute the Platonic world of ideas» (PR 73), is translated: God's primordial nature is an abstract structure of mathematical Platonic forms (PW 59/56).

Consciousness is never simply there without content or an object; it is already and always wrapped up in a world.