Sentences with phrase «other human beings become»

Simple, essential things such as dirt, trees, animals, and other human beings become astonishing in the context of increased amounts of time spent looking at screens.

Not exact matches

On the other, each of those bodies is becoming recognizable to the network as not just another human, but a unique and distinct entity — and one that presents a saleable proposition.

Machines will quickly become significantly smarter than humans when they achieve human level intelligence, Hassabis and several other AI leaders said in a YouTube video published in January.

The more easily we roll with the punches and learn to tolerate the quirks of other human beings and the unpredictable ebb and flow of the cycles of success, the less stress we experience and the more resilient we become.

But the ban may actually backfire, said Human Rights Watch, which warned it could «increase abuses of workers who are forced to resort to unsafe and unregulated channels to enter the country» and thus become more vulnerable to trafficking and other dangers.

AI, on the other hand, facilitates human - like learning so that the machine's performance of a task becomes increasingly adjusted to its user's needs.

Religions incorporated and codified these basic social values and skills, and quickly learned to take credit for them — as if, without the religion, we would be doomed to not have them — although we see them in every human society, including hunter - gather tribes with no sense of gods as we understand them After many centuries of religious domination, enforced through pain of death, ostracization or other social sanctions, allowing religion to take credit, as well as failing to question other religious claims — has become a cultural habit.

Since we are human and can see only a man, not unlike other men, we must become attracted to His proposal and simply believe as He said.

He is the Father who married the Mother and fathered Jesus the Son Individual human beings can aspire to become other Gods the Father holding sway over their own swaths of the universe.

If we actuall had a Congress who cared about the People they swore to serve and did not take vacations 1 week for every 2 they work (new Boehner rule when he became Speaker), actually did work and created bills that were other than ending abortion rights or killing Medicare, stopped opposing ending the fraud Bush wars that raise our debt by more than a trillion a month (and Republicans then blame Obama for the rising debt from their wars), and acted like humans we would already be well into recovery.

With regard to others, it is our duty to cultivate within ourselves respect for the sacred and to show the face of the revealed God — the God who has compassion for the poor and the weak, for widows and orphans, for the foreigner; the God who is so human that he himself became man, a man who suffered, and who by his suffering with us gave dignity and hope to our pain.

The major contribution of interpersonal psychology to a comprehensive philosophy of human nature is that what a person becomes is decisively influenced by his relationships with other persons — chiefly those in his family in the first few years of life.

Instead of finding our enemies in other ethnic groups or in spiritual principalities and powers such as the Devil, we humans are just beginning to realize that we are becoming our own worst enemies.

There Statius explains to Dante the generation of the embryo, and how the embryo passes through various stages before it can be considered a rational human: «This active power,» reads Robert M. Durling's translation, «having become a soul like that of a plant, but different in so far as it is still under way, while the other is already in port,»

In other words, God the Father was once a mortal human being who became a god.

Instead, it is much more important that we help our spouse to be the person he or she should be — by helping each other become mature, loving Christians, realizing our fullest human potential, becoming what we can and ought to be.

When values are given some other status «beyond» the world of fact, the discussion of them tends to soar out of the area of shareable human experience and becomes unintelligible and confused.

It's just a way that our human minds measures how physical reality behaves (some of us, like Hawking, do this better than others, but either way, it's just all in our heads, or if we write it down, it becomes an abstraction on paper.

Even people of other religions don't flinch in the slightest when I say «communion reminds me that God became human as Jesus, walked among us, and died for us on a cross» and that «we are followers of Jesus.»

For as well as theoretical reflection on the moral significance of a decision, there are other ways and means by which a human being can either become clear about the rightness and conformity to God's will of a decision, or at least improve the conditions for its correct formation: the general cultivation of courage, unselfishness, self - denial, the practice of the art of making vital particular decisions which can not be deduced by purely theoretical consideration as this art is taught by the masters of the spiritual life.

Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss of paradise, the first to acknowledge that innocence has been wholly swallowed up by experience; (3) no other Christian artist or seer has so fully directed his vision to history and experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space as the paradoxical presence of eternity; (5) he stands alone among Christian artists in identifying the actual passion of sex as the most immediate epiphany of either a demonic or a redemptive «Energy,» just as he is the only Christian visionary who has envisioned the universal role of the female as both a redemptive and a destructive power; (6) his is the only Christian vision of the total kenotic movement of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God as Satan; (8) he is the most Christocentric of Christian seers and artists; (9) only Blake has created a Christian vision of the full identity of Jesus with the individual human being (the «minute particular»); and (10) as the sole creator of a post-biblical Christian apocalypse, he has given Christendom its only vision of a total cosmic reversal of history.

It is none of these things — it is a living and breathing body of humans trying to become more like Jesus who is our Head and love each other like he loved us.

Now, Gudorf contends, present inroads on this tradition insist that: «1) bodily experience can reveal the divine, 2) affectivity is as essential as rationality to true Christian love, 3) Christian love exists not to bind autonomous selves, but as the proper form of connection between beings who become human persons in relation, and 4) the experience of bodily pleasure is important in creating the ability to trust and love others, including God.»

«47 Both the questions of creativity and truth are modes of God's givenness to human experience, and it is through the problem of relating to our past selves, the past selves of others, and the past of the universe that this question becomes focused.

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.

K. Wilson expresses it is as follows:» Christian Dalit theology does not forbid Christian Dalits from working with non-Dalit authentic Christians, the renascent Hindus, the reformed Muslims and humanistic forces from various other faiths and ideologies, on a common human platform and thus hasten the process of establishing a human and humane culture which is why the Word became flesh.

I refer also to the human experience of aesthetic appreciation, along with our capacity for evaluating, enjoying, suffering, and in other ways becoming sensitively aware of what is both within us and around us.

Its sociality, as a result, becomes largely «technical dialogue» with the social understood either as an organic, objective whole or as the mere communication and interaction between human beings who may in fact relate to each other largely as Its.

To have experienced and understood, in order to teach others to experience and understand, that all human enrichment is but dross except inasmuch as it becomes the most precious and incorruptible of all things by adding itself to an immortal centre of love: such is the supreme knowledge and the ultimate lesson to be imparted by the Christian educator.

Azariah who later became Bishop of Dornakal argued that the church in accepting the position of a communal political minority with special protection would become a static community and it would negate its self - understanding as standing for mission and service to the whole national community, that in any case the Indian church is not a single social or cultural community since it consists of people of diverse background, each of whom would have its own political struggle to wage in cooperation with the people of similar background in other religions; and therefore theologically and politically Christians should ask only for religious freedom for its mission and service to all people, not as a minority right, but as a human right (ref.

Dominated as it is by the limitless demands for rewards, after which others too, are grasping, work becomes an oppressive and destructive force in human life.

The feral child brought up by the wolves has a human body and originally a human brain, but it is not human: it does not have that distance from the world and other selves which is a necessary presupposition for its entering into relation with a Thou and becoming an I.

No one could honestly read the letters of the New Testament without becoming aware that not only the writers themselves but scores of other people were looking at life and death in a way in which they had never been looked at before, and were experiencing a contact with the living God unprecedented in human history.

For Kierkegaard there is no «solution» to this paradox, other than the greater paradox of the God - man, who, without ever making the leap into sin, became sin for us, i.e., accepted his human solidarity with us, so that in him we might be reconciled with God through the Atonement.

Pastores Dabo Vobis is clear about the matter when it notes that if the priest's ministry and mission is to be credible and acceptable «it is important that the priest should mould his human personality in such a way that it becomes a bridge and not an obstacle for others in their meeting with Jesus Christ the Redeemer of humanity».

... blah, blah, blah.I'm not suggesting the questions, as stated, shld never be asked, but I do have a problem with them becoming «non-negotiable, or in other words, when human constructed traditions become dogma, theology fails to be a pursuit of truth.

Theology written by and for such individuals fails to deal with the problem of how what they are called to be could become possible for other human beings.

«This is the witness that the church has to give to the world, that all the other mandates are not there to divide people and tear them apart but to deal with them as whole people before God the Creator, Reconciler and Redeemer — that reality in all its manifold aspects is ultimately one in God who became human, Jesus Christ.»

At another level, Mine Eyes Have Seen the Glory reflects Balmer's attempts to come to grips with the meaning of his own fundamentalist past and to identify «those kernels of truth and insight into the human condition» that he suspects are embedded within the evangelical message but that have become distorted by consumerism and other corrosive elements of American culture.

But, contra the Leibnizian view, to say that Mary is «the same person» day after day and year after year is primarily to say that she does not become a geranium or anything other than a human person, and that she does not become Jane.

Spirituality can be about the advancement of the human spirit and that in itself can mean personal growth, becoming more in touch with our surroundings, with the energy around us, with other people, being kind to others... etc etc..

For example, the sinking of the Titanic became a metaphor, on the one hand, for the fact that death is «no respecter of persons,» and, on the other, for the triumph of the human spirit over death.

if humans had just fell in line with religious teachings and never asked questions other than «god did it»... then people would still be dying in child birth, the common cold, small poxs etc etc etc. i find that we survived a s a species to become the alpha predator of this planet and the achievements we have made since then to be amazing; attributing everything humans have achieved to a god just cheapens the value of our achievements as a species.

Today the two horrors are becoming antibiotic - resistant, and AIDS, herpes, chlamydia, genital warts, human papilloma virus, and more than a dozen other sexually transmitted diseases, most of them formerly rare, are ravaging the population.

This can only be accomplished by having all humans become aware of the need to treat others with respect and as equals.

To exist as human is to exist as an instance of «becoming» or developing (for better or worse) and also to belong with others of our kind in a great enterprise to which each one of us makes her or his contribution, for good or for ill.

Traditions of every kind, hoarded and manifested in gesture and language, in schools, libraries, museums, bodies of law and religion, philosophy and science — everything that accumulates, arranges itself, recurs and adds to itself, becoming the collective memory of the human race — all this we may see as no more than an outer garment, an epiphenomenon precariously superimposed upon all the other edifices of Nature (the only truly organic ones, as it may appear): but it is precisely this optical illusion which we have to overcome if our realism is to reach to the heart of the matter.

The meaning of education and of culture is that we live vicariously a thousand other lives, and all that has happened to human beings, things that have been recorded not by my experience but by the experience of others, become a second life, and a third, and so on.

What is even worse, it can lead to repressions that turn humans into suspicious and (as I have said) hypercritical or hypocritical creatures whose presence makes others uncomfortable and whose own inner lives can become frustrated and miserable.

«In the Bible, the heart is the core of the human person, where all his or her different dimensions intersect: body and spirit, interiority and openness to the world and to others, intellect, will and affectivity... Faith transforms the whole person precisely to the extent that he or she becomes open to love.»