Sentences with phrase «other human power»

Not exact matches

Unlike fire, the written word, gunpowder, the wheel, modern monetary systems, political parties, nuclear energy, television, the internet, Facebook, and Twitter, blockchain will be unique among all the other things human beings have invented and will be impervious to corruption, greed, and the lust for power.

The idea that these grand concepts can not be scaled up cheaply or quickly due to physics or other severe limitations of Nature is anathema to a faith in the unconquerable power of human ingenuity and open markets.

Implanting computing power in the brain could help humans have near - perfect memory, read books instantaneously and communicate with other implanted humans telepathically, or without speaking, explains Johnson.

Turkle is the author of «Alone Together: Why We Expect More from Technology and Less from Each Other» and «Reclaiming Conversation: The Power of Talk in a Digital Age,» among many other books on human relationships to technoOther» and «Reclaiming Conversation: The Power of Talk in a Digital Age,» among many other books on human relationships to technoother books on human relationships to technology.

Softer, lighter and less reliant on external power, future robots could interact more safely and predictably with humans, go where humans can't, and do some of the robotic jobs that other robots still can't manage.

AI can replace a human in pure computing power or in data analysis, but it can't replace the magic that happens when you and your team learn to work together and really trust each other.

March «Letter about the coalition about the law CLOUD», writing that the draft law, in their opinion, undermines privacy and other human rights and important democratic guarantees, to bypass Congress and existing procedures for the storage of information in the hands of the Executive power.

How can Canada successfully engage China and other Asian powers in a human rights dialogue that benefits their citizens?

Topic: Autonomy, Decentralization and Trust in Corporate Culture Takeaways: (1) the power of human agency that gives value to autonomy in corporate culture, (2) the logic of many specific Berkshire Hathaway decentralization decisions and how to apply the lessons in other businesses.

-- Thomas Jefferson (letter to Peter Carr, 10 August 1787): «All natural institutions of churches, whether Jewish, Christian, or Turkish, appear to me no other than human inventions, set up to terrify and enslave mankind, and monopolize power and profit.»

in other words «would i believe in any creatures like human, trees, stones, idols etc that has not power to live by itself that are my God (s)?»

This challenge led to a finger - wagging review by Hitchens in The Atlantic and a series of punch - counterpunch exchanges in various transatlantic venues, all of which obscured both the thoughtfulness of Amis» meditations on grief and his discovery of the depths of human depravity: «Hitler - Stalin tells us this, among other things: given total power over another, the human being will find his thoughts turn to torture.»

It is instead of just another human institution with all the same tendencies as every other institution that is built by to give an elite few power over others for monetary gain.

I find meditation, and compassion for self to be conducive to what you talk of with loving God and mankind — sometimes in mysterious, unfathomable and transcendent ways, encountering the power to open up men and women to each other and God in love peace justice and human dignity.

When the prospect of a helpful superhuman power is present to human minds, through culture, socialization, revelation, or some other means, it is quite natural for us to appeal to this power to help avert or resolve our problems.

'' If any one asserts, that this sin of Adam, which in its origin is one, and being transfused into all by propagation, not by imitation, is in each one as his own, is taken away either by the powers of human nature, or by any other remedy than the merit of the one mediator, our Lord Jesus Christ... let him be anathema.»

In this world, so full of fictitious forms of freedom that destroy the environment and the human being, let us learn true freedom by the power of the Holy Spirit; to build the school of freedom; to show others by our lives that we are free and how beautiful it is to be truly free with the true freedom of God's children.»

By the power of the Spirit that anoints you, join others who do likewise for poor, lonely, hopeless human beings.

We can see that in human beings and many other creatures, the power to bring about new life has been divided into two collaborating halves — the male which prompts the gift of life, and the female which receives, actively responds, nurtures and brings forth the fruit of life itself.

In population control, euthanasia, abortion, and eugenics, the human person is treated as an object or product to be used or eliminated according to the purposes of those who have power over others.

They have no power to confer any benefit or to inflict any punishment on themselves or other human beings.

In their essential interdependence, human beings exert power and influence on other persons.

Rather, every culture is the product of the human spirit, as the spirit of man wrestles with its total environment and seeks to work out a satisfactory adjustment to the material world, to other men, and to such invisible powers as are believed to control its destiny.

The struggle is against a system of Corporate Power profiting from hunger to pharmaceuticals for disease and other forms of human wants.

What is being so alarmingly lost today is that other mode of human sexual attraction or sexual power, the feminine - masculine attraction.

The highest cause may be (1) in every sense or aspect «uncaused,» in no sense or aspect the effect of anything else; or it may be (2) in some aspects uncaused, and in others causally influenced, but its manner of both acting and receiving influences may be the highest conceivable, hence absolutely «perfect,» although even so its whole being may not in every sense be perfect, because the influences as coming from other causes, say human beings, may be less admirable than they might be; or the supreme cause may be (3) in no sense or aspect uncaused, independent of other powers, hence in no way wholly exempt from the imperfections of the latter...

Human sexual identity: a) is a relational identity; b) is tied up with creativity; c) suggests complementarity; d) implies a power regarding others.

Words of T. S. Eliot from his 1934 play The Rock point to the power of receiving life and nurturing life within the context of relating to other human beings.

The most pervasive form of self - sufficiency is the general mood of trust in human powers, whether one's own or those of other men, to devise or do all that man needs in order to master his world.

As the big lie grows that nuclear war can be won, the illusion grows that the ability to destroy other nations with nuclear weapons is the supreme exemplification of unilateral power in human affairs.

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.

This covenant also takes place when two human beings consecrate themselves to each other in marriage or in brotherhood, «for the consecration does not come by the power of the human partners, but by the power of the eternal wings that overshadow both.»

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,»

The family enlists all the powers of human understanding, identification, and suffering with the other, and the learning of mercy and forgiveness.

This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits.»

Sex at Dupont is mostly recreational, but sometimes, as Charlotte discovers, sex is about power, the power to define other human beings and their worth.

Purpose of post is to make hindu secular, ignorant self centered human to realize power of truth, nothing can over power truth, nor can deviate from truth in life, because truth absolute rules the world, their is none other but truth absolute LORD GOD of the world.

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.

Their economies should be labor intensive rather than energy intensive; produce more durable goods to reduce waste; use local materials in building; consume locally grown foods; engage in organic farming; utilize organic garbage; depend on perennial polyculture, aqua - culture and permaculture; favor trains as well as human - powered machines such as bicycles; employ solar power and other on - site modes of producing energy; and in various ways operate on self - nourishing, self - healing, self - governing principles.

This is a human aspiration and humans will use whatever ideologies are at their disposal to exercise power over others to attain that goal.

I believe that the church as an organization is a part of creation and is just as susceptible to the principalities and powers as any other human institution.

The reasoning seems to be: since we human beings show our power by influencing or partly determining how others behave, the ideal or divine power must be an ability to fully determine the behavior of others.

I mean the burning passion of lived awareness that we occupy a precarious existence on this planet together with the soil and its flowers, the water and its fishes, the air and its birds, the fire and energy sources; that our fellow human beings are truly brothers and sisters with whom it is better always to make love - justice than war; and that gentleness lasts longer and touches more deeply than other kinds of power.

Can we reconceive theological education in such a way that (1) it clearly pertains to the totality of human life, in the public sphere as well as the private, because it bears on all of our powers; (2) it is adequate to genuine pluralism, both of the «Christian thing» and of the worlds in which the «Christian thing» is lived, by avoiding naiveté about historical and cultural conditioning without lapsing into relativism; (3) it can be the unifying overarching goal of theological education without requiring the tacit assumption that there is a universal structure or essence to education in general, or theological inquiry in particular, which inescapably denies genuine pluralism by claiming to be the universal common denominator to which everything may be reduced as variations on a theme; and (4) it can retrieve the strengths of both the «Athens» and the «Berlin» types of excellent schooling, without unintentionally subordinating one to the other?

I've heard these very things said by those who are on the other end of the people who use religion and politics to enrich themselves, give them power and authority over their fellow human beings and draw attention to themselves rather than to God.

We need only to look about us at the multitude of disjointed forces neutralising each other and losing themselves in the confusion of human society — the huge realities (broad currents of love or hatred animating peoples and classes) which represent the power of awareness but have not yet found a consciousness sufficiently vast to encompass them all.

Solzhenitsyn even blesses his prison cell for having purged him of the confusion of his age, for once on the other side of history — free from the petty progressive notions of one's time — one enters history in a new way, as a witness to the inner force that intuitively resists oppression born of the human will to power.

I tried to make this clear both in the reference to being in the expression «ontic power» and by using the expression «fundamental entity» in the latter part of the book to refer to human beings and other kinds of entities as well.

I was making a not so veiled putdown of the average xtian believer who wears his WWJD lapel pin while cleaning his stash of high powered guns hoping to one day use them to kill other human beings.

In Russia and in other totalitarian states, both left and right, the most fearless advocates of human rights are usually nurtured in minority religious communities which on the surface have no power at all.