Sentences with phrase «seeing the object as»

Neuroscientists from Western University have taken the all - important first step towards understanding the neural basis of size constancy or the ability to see an object as having the same size.

Lewis Colburn, of Philadelphia, sees objects as unreliable tour guides.

Many critics see these objects as evocative of the desperation of the poor, Black urban class, but Hammons reportedly saw a sort of sacrosanct or ritualistic power in these materials, which is why he utilized them so extensively.

Not exact matches

That the bragging happened a decade ago doesn't change the reality that a man who might be president sees half the country's population not just as objects for his own aesthetic gratification — we knew that thanks to the beauty pageants and the string of model wives — but objects for his physical gratification as well, regardless of how the women in question feel about it.

After the original turtle image test, the researchers reproduced the reptile as a physical object to see if the modified image would still trick Google's computers.

People object to a system that they see as being dominated by big pharma, a system that intrusively asserts control over our lives, telling us what's wrong with us, and telling us what we must do in order to get better (as they choose to define «better»).

Many objected to what they saw as overdevelopment of their homeland, and in response, GL shut down the ranch in 2008.

Perhaps the first thing to understand is that when LeCun discusses computer vision, it's not the same as how a person sees, although the process of teaching software how to recognize an object has some similarities.

Male rosé drinkers have transformed it from a wine «seen by serious wine drinkers as cloying, mass - produced swill, an object of revulsion and gendered disdain,» as GQ wrote, into something men are happy to be seen drinking.

A person involved in the investigation said, however, that experts from Boeing and the National Transportation Safety Board who had seen the object, a piece of what is known as a flaperon, were not yet fully satisfied, and called for further analysis.

The offender can see the company as a proxy and serve as an object of higher loyalty.

Look closely and you'll see shadows behind various objects in the environments, as if they are cardboard cutouts.

There are parents who object to the «Battle Hymn of the Republic» because they either see it as «religious» in nature, or because they are from south of the Mason - Dixon line and are still fighting the War of Northern Aggression.

Also, as I'm wrapping up my doctorate in astrobiology, I will spend a great deal looking at objects I can't see with my physical eye while peering off light years into the galaxy in search of life.

Indeed, those who have argued that the figure of the emperor is a sustained concern of any part of the New Testament have often found themselves the object of ridicule and their interest regarded as, at best, somewhat eccentric (an example of this can be seen in R. P. Martin's remarks about Karl Bornhäuser's Jesus imperator mundi in the former's Carmen Christi).

He guides persons and objects from within as the soul directs the body (see 1:399).

God includes all actual entities within himself only as prehended objects (See IWM 403 - 9).

7 What Lynch objects to is two kinds of imagination, the univocal and the equivocal, the one which flattens out all the density and variety of historical complexity through the imposition of an idea (the allegorical and didactic mentalities) and the other which sees everything as completely diverse and unrelated to anything else (the fideistic and the autonomous mentalities).

One can see here the connection between the internal relation between eternal objects, and the fact that from the standpoint of the prehending occasion, its datum, as a logical subject placed within a functional context, is internally related to it.

(1) The concrete universal as the individual seen in conjunction with the thought structure implied in it, that which makes it an intelligible unity, is neither a naively conceived sense - object, nor an abstract logical universal.

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.»

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.

As Ambrose, the fourth - century bishop of Milan, told the recently initiated: «You must not trust, then, wholly to your bodily eyes; that which is not seen is more really seen, for the object of sight is temporal, but that other eternal, which is not apprehended by the eye, but is discerned by the mind and spirit» (Ambrose of Milan, De mysteriis, III, 15).

For it is only when it is plainly seen that the great purpose is the building of the universal Kingdom of God, and that the object of human living is the development of the human spirit, that the irrelevance of such things as material success becomes apparent.

At times, even to this day as we have seen, they understand the beautiful, the valuable, the purposeful as mere projections of our own «subjective» desires and wishes back onto the blank indifference of the material objects abstracted by science.

I think its good to have the awareness that people may see us as objects and not like it.

From this standpoint we can see why it is inadequate to describe the agape of God only as the spontaneous, unmotivated, uncalculated self - giving of the Holy God, regardless of the value of its object.

Neither prehension nor intentionality describes the exclusive agency of a self - contained subject, nor the exclusive agency of an object as strict realists such as Brentano would have seen it.

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.

- «The scholarly community will need to see the full report and images of the artifacts to make a judgment in regard to the interpretation of these objects as coins,» Steven Ortiz, associate professor of archaeology and biblical backgrounds at Southwestern Baptist Theological Seminary in Fort Worth, Texas, said.

We saw that for Farley theological inquiry is defined as precisely theological by the nature of its subject matter (or «object» of inquiry)-- namely, faith - within - its - situations.

Now, with that in view — which I think is a reasonable objection to a document which wants to be seen as, above all things, «reasonable» — why would I object to the whole thing as «obscuring the Gospel»?

This also means that Mays fails to do justice to Whitehead's early remarks wherein the concept of God is seen as a principle of limitation beyond the realm of eternal objects (SMW, chapter 11).

But he goes on: «When these images clash — as in The Fascist octopus has sung its swan song, the jackboot is thrown into the melting pot — it can be taken as certain that the writer is not seeing a mental image of the objects he is naming; in other words he is not really thinking.»

As we shall see in the next section, Whitehead's principal version of symbolic reference becomes his means of relating images or sensa as directly perceived to the objects which cause theAs we shall see in the next section, Whitehead's principal version of symbolic reference becomes his means of relating images or sensa as directly perceived to the objects which cause theas directly perceived to the objects which cause them.

By making language use its central object of study contemporary philosophy seems to have committed itself to an even more extreme form of that same anthropocentric orientation that Whitehead saw himself as combating.

For Reid it is by a «natural kind of magic» that we take them to stand for these objects; there are no grounds in experience for making this association.9 As we have seen, Whitehead disagrees with Reid in that he holds that we have a direct intuition or «feeling» of external objects as causes of sensationAs we have seen, Whitehead disagrees with Reid in that he holds that we have a direct intuition or «feeling» of external objects as causes of sensationas causes of sensations.

His solution was the disengaged form, but with that the form of the object becomes abstract — not in the sense that it is grasped as an abstract essence but insofar as it no longer remains the form of that individual — and this is the problem that Whitehead saw and tried to solve.

These may then be seen as the objects of Christian mission, for heathens need to be saved from darkness, ignorance and sin.

We should emphasize the unity of God and see the «natures» as abstractions, descriptions from particular viewpoints of how God as a whole functions in relation to the world and to the eternal objects.

On the face of it Santayana rejects all three of these departures from the tradition, since (1) he makes no very explicit move from a continuant to an event ontology, (2) regards the inherent nature of an object as a matter of the individual eternal essence which it actualizes and (3) regards the distinction between matter and form as at least a virtually inevitable way of expressing the obscure manner in which one state of things takes over from another (see RB 278 - 284).

As we have seen, what the examination of perception brings to light for Whitehead is an occasion of experience which is a self - creative process, a subject synthesizing past objects into a novel unity.

Whereas Aristotle, as we have seen, took the first factor to be peculiar to conscious experience and the second to be the more general factor lying at the base of consciousness, Whitehead took the subject - object structure as general and fundamental and interpreted causal efficacy in terms of it.

It is at the opposite pole from seeing the client, or oneself, as an object.

In entering into relation with its mother the child completes this distance, and it is only later when he ceases to enter into relation that he sees her as an object and falls into the I - It's shaping and elaboration of the distance.

An abstract or ideal thing that has no reference to «particular feelings, or emotions, or sensations» is what Whitehead later would define as an eternal object (see PR 44).

The artist, or «onlooker» as Buber calls him, is not intent on analysing and noting traits, as is the observer, but instead sees the object freely «and undisturbed awaits what will be presented to him.»

If the entire process of nature is a becoming, as Whitehead sees that it is, then this becoming must generate eternal objects.

On reflection we can see that the above argument for the internal relatedness of God as cognitive subject presupposes that there are alternative possibilities for God, at least with respect to what creatures, or what states of creatures, He has as objects of knowledge.

He is, rather, a very complex structured society which sustains, among many other societies, a regnant, personally ordered, subordinate society (an enduring object) which Whitehead refers to as «the soul of which Plato spoke» (Adventures of Ideas 267 — see also pp. 263 - 264 for a clear statement of the distinction between «the ordinary meaning of the term «man,» which includes the total bodily man, and the narrow sense of «man,» where «man» is considered a person in Whitehead's technical sense, i.e., as the regnant, personally ordered society which he identifies as his equivalent of Descartes» thinking substance and Plato's soul).