Sentences with phrase «on human vision»
Her inability to see the cluster in the night sky provoked her reflections on human vision — understanding what we see and what we can not see.
https://www.thepaintingcenter.org/ Not exact matches
Big Falcon Rocket, or BFR, is the flagship for the SpaceX vision of creating a permanent, self - sustaining human presence on Mars — and yes, the name connotes more than just «Falcon» to those inside SpaceX.
BFR is the flagship for the SpaceX vision of creating a permanent, self - sustaining human presence on Mars.
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.
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.»
At Thunderhill, teams tested two technological approaches: Systems based on so - called neural networks modeled after the human brain and those based on computer vision.
Additionally, he said the FAA created a new drone advisory committee consisting of both government and industry representatives, who will work on a new proposal involving flying drones outside a human operator's field of vision.
In his vision, drug dealers, human traffickers, and tax cheats are everywhere, but they are reliant on cash.
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.
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.
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.
What America needs is not therapy for a poor white version of Psychological Man but a renewed vision of the common good built on a renewed understanding of a common human nature.
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.»
[9] The Church's social vision, built on principles of justice, peace, freedom and solidarity, [10] presents, this writer would submit, values which serve much better if we want to uphold the dignity of the human person.
We need a fully orbed pro-life vision that fights for human dignity wherever it is compromised, whether in the womb, on the streets of Baltimore, Cleveland and New York, at the nursing home, in the halls of power, or at the border.
Wieman may have had two motives for his transition from a cosmic vision of divine creativity toward one focused on creativity in human experience.
Bio-regionalism is based on an ecological vision; it is more than environmentalism, which remains an anthropocentric attempt to repair humans» surroundings.
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.
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.
A Christian view of time and history which preserves the truth and rejects the illusion in man's vision of history can organize and release human energies today as it did in the days of St. Augustine, and as it did in the bright days of the nineteenth century when the prospect of a reborn society on earth seemed to light the way.
Second, it is again a vision of God in human form (seated on a throne).
But no one had focused on the mechanics of human vision the way Manet did.
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.
I think it depends on what type of glasses you are wearing when you read it; I don't think any of us — being human — have perfect vision.
A more beautiful vision To found inter-faith dialogue upon a human nature which is profoundly fulfilled by obeying commands of God, which, moreover, are universal norms, is (again) to play more on the ground of traditional Christianity.
It's a whole way of life, a whole perspective on being the church in the world, a whole vision of being human.
Lanzetta is not only concerned that the Mother of God not be denied due honour but also that an opportunity to shed light on an anthropological question was being neglected: the ability of humanity freely and actively, through grace to merit grace, resulting in «encouraging deep down a more pessimistic vision of human cooperation in salvation» (p. 399).
I would therefore hope that future Catholic SRE programmes would develop a three-fold strategy to this important aspect of Christian Education: A vision of human sexuality founded on the teaching of the Church, a means to help children combat the conflicting messages of modern society and a recognition of the need for healing in many of those under their care.
Altizer goes on in History as Apocalypse (1985) to interpret Blake's final apocalyptic vision in Jerusalem 96 that God, who is love, dies precisely in order that the human being, who is love, may be fully actualized.
Unless we can get a vision that all human beings are passengers on spaceship earth, whose resources are limited and exhaustible, we are in trouble.
Her analysis of each vision focuses on what happens to the understanding and value of the human.
In all three he immediately moves to the vision of the Human One coming on the clouds of heaven.
We can only hope that among the ruling circles of Russia, China, Brazil, Egypt, and elsewhere there is enough appreciation for the biological and ecological facts of life on earth during the coming decades to enable them to get a vision of what human survival will require.
If we begin with a vision of planetary brotherhood living in ways that allow for the perpetuation of the human species on earth, then the specifics can be worked on.
On balance we can say that in choosing the way of the prophets Jesus was more comfortable with visions of the future that pictured the direct rule of God (the kingdom of God), or the gift of that rule to an apocalyptic Human One, than with the vision of a kingdom ruled by an earthly king of David's line.
On the contrary, I should claim, what I have been saying is metaphysical in the second sense of the word which I proposed in an earlier chapter; it is the making of wide generalizations on the basis of experience, with a reference back to verify or «check» the generalizations, a reference which includes not only the specific experience from which it started but also other experiences, both human and more general, by which its validity may be tested — and the result is not some grand scheme which claims to encompass everything in its sweep, but a vision of reality which to the one who sees in this way appears a satisfactory, but by no means complete, picture of how things actually and concretely go in the worlOn the contrary, I should claim, what I have been saying is metaphysical in the second sense of the word which I proposed in an earlier chapter; it is the making of wide generalizations on the basis of experience, with a reference back to verify or «check» the generalizations, a reference which includes not only the specific experience from which it started but also other experiences, both human and more general, by which its validity may be tested — and the result is not some grand scheme which claims to encompass everything in its sweep, but a vision of reality which to the one who sees in this way appears a satisfactory, but by no means complete, picture of how things actually and concretely go in the worlon the basis of experience, with a reference back to verify or «check» the generalizations, a reference which includes not only the specific experience from which it started but also other experiences, both human and more general, by which its validity may be tested — and the result is not some grand scheme which claims to encompass everything in its sweep, but a vision of reality which to the one who sees in this way appears a satisfactory, but by no means complete, picture of how things actually and concretely go in the world.
To that tired and outworn approach to the problem of the Socialization of the Earth we may oppose an entirely different, very much more constructive interpretation, solidly and scientifically based on a new vision of Life and the World, of the grand phenomenon of human Totalization.
Jesus the Son of Marry (Peace and blessings be up on him) is known today to the Christian world as it is being described by John, Paul, Luke and others... whatever the way these human imagined him became the faith... record shows that the first book of NT was written at least 60 - 80 years after Jesus the son of Marry was taken away from this earth... and these writers used their vision as a weapon to get it to the brain of mankind... also there are debates among the Christian scholars that no one knows who is the writer of some of the gospels... someone else wrote it and used the names what we see today... i.e. no one knows when and who and how the Hebrew chapters were written... despite of lots of controversy on this, Christian scholars uses them to teach others...
Darling and Juliet of the Spirits, originally rated A - «morally unobjectionable for adults, with reservations,» by the old Legion of Decency, were cited by the National Catholic Office on the Motion Picture for their «artistic vision» and «expression of authentic human values.»
My aim is to nourish what I believe is an emerging new consciousness among many potential dreamers and doers in the churches who can help provide us with the visions and the values we need to promote a movement toward an ecologically optimum world community full of justice and joy in which the human race can not only survive but embark on exciting new adventures of physical and spiritual enjoyment.
At the same time this paradigm poses a constant temptation for the Church, the more so because its humanism is post-Christian and draws so heavily on a vision of the human which is inspired by Biblical revelation and the person of Christ.
Thus, insofar as the Church seeks to generate and nourish a culture of the living knowledge of God and a proper human anthropology in the midst of a secular age, she must seek first to articulate a Christological vision of reality based on revelation.
My thesis is that the many visions of perfection are more or less the same or at least analogical, and therefore if each Faith keeps its ethics of law dynamic within the framework of and in tension with its own transcendent vision of perfection, the different religious and secular Faiths can have a fruitful dialogue at depth on the nature of human alienation which makes love impossible and for updating our various approaches to personal and public law with greater realism with insights from each other.
If each Faith keeps its ethics of law dynamic within the framework of and in tension with its own transcendent vision of perfection, the different religious and secular Faiths can have a fruitful dialogue on the nature of human alienation which makes love impossible and for updating our various approaches to personal and public law with greater realism with insights from each other.
But this experience of solitude and loneliness allowed for a great insight into the human person and to a vision of man which allowed the Church to present to the world an anthropology appropriate to our times; one based on experience and love, two terms the world is able to understand.
On the other hand, human beings are inherently unable to shape their lives and societies according to religious and philosophical visions of what is just and good.
Our methodology needs to be in accordance with the Christian vision of the person and the Christian view of the human person depends on:
While some may balk at the idea of getting into bed with a corporate partner of such size, and one whose fortunes depend on people eating meat, Memphis Meats explained that the move would «help us advance clean meat and achieve our ultimate vision: a world that is better for humans, animals and the planet.»
But the best is the enemy of the good; the most imperfect machine - vision system currently available would probably do a better job at calling strikes at the bottom of the strike zone (especially on breaking pitches) than human umpires do.