Sentences with phrase «vision of being human»

It's a whole way of life, a whole perspective on being the church in the world, a whole vision of being human.

Not exact matches

Last year, a machine vision program developed by Stanford researchers was able to distinguish between cancerous and non-cancerous moles with more than 90 percent accuracy, beating out its human dermatologist counterparts — possibly a sign of what's to come in the field of AI.

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.

As of last year, Google's Cloud Vision AI was as good as or better than a human at recognizing the contents of images (so was Microsoft's AI for that matter).

An Oculus blog post stated Pebbles would be joining the hardware engineering and computer vision team of the maker of the Oculus Rift virtual reality headset, «to help advance virtual reality, tracking, and human - computer interactions.»

That is, of course, a pretty dramatic vision of change in the next century, but Hanson is not alone in predicting that radical changes will follow the next major breakthrough in compu ting (whether that's human - level AI or brain uploading).

Once that vision snapped into focus, Plank saw an opportunity not just to be a collector of human activity data but also to be the central processor that turns that data — regardless of whose device or app collected it — into useful insights.

In the project, which will be carried out by Alphabet's research arm X, human operators will fly drones carrying cargo beyond their field of vision.

What we brought here is the training of human - centered design, the training of Lean Six Sigma, strategic focus, the creation of a vision.

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.

It is time to promote persuasively a richer vision of authentic human ecology, not exclusive of gay Catholics.

It would be natural, then, to make Orthodox theological anthropology the overarching theme of the Council and to address all other questions — such as jurisdictional disputes, ecumenical dialogue, and human rights — as embraced in the common Orthodox vision for the renewal of humanity.

Although he often expressed this vision obliquely, he was relentless in his criticism of those who despised faith as an anachronism: «I am not afraid to say that a devout and God - fearing man is superior as a human specimen to a restless mocker who is glad to style himself an «intellectual,» proud of his cleverness in using ideas which he claims as his own though he acquired them in a pawnshop in exchange for simplicity of heart....

That biblical vision helped form the bedrock convictions of the American idea: that government stood under the judgment of divine and natural law; that government was limited in its reach into human affairs, especially the realm of conscience; that national greatness was measured by fidelity to the moral truths taught by revelation and inscribed in the world by a demanding yet merciful God; that only a virtuous people could be truly free.

rather than seeing these as an imposed set of rules, we can see these as a benediction, empowering us to be better... a bit like visions, rules can make failures of us, where as with a benediction we are not bound, but free to become more human.

They form the ideology of a new religion, and make up a relatively complete and internally, consistent explanation of humanity, the world, and human destiny, asserting that this vision is true and others are, at best, less true.

In the light of the Biblical vision of the Garden of Justice, Shalom, and Harmony (Integrity) of Creation, these religious and cultural resources, particulary appropriated by the poor and oppressed, can be revitalized to be flowers, fruits and even roots of various elements in the Garden of God, in which humans are gardeners.

Jesus Christ is not perceived as a useless remnant of patriarchy but as a human being who offers a hope and vision of God that is not sex - linked.

To meet the person where they are is to begin with the phenomena of their life, and to strive to engage them in such a way as to enable them to see that their own phenomenal experience can, if they listen closely, reveal the truth of the Catholic vision of the human person.

For Christians however, biblical religion provides a fuller vision of what such participation and stewardship entail and the substance of human flourishing, for which the dominant teleological and eschatological images are a Garden and a City, a New Eden and a New Jerusalem.

The fate of the book is merely a detail in the sweeping vision of Kurzweil's The Singularity Is Near: When Humans Transcend Biology (Viking), but it is exemplary: Just as..is merely a detail in the sweeping vision of Kurzweil's The Singularity Is Near: When Humans Transcend Biology (Viking), but it is exemplary: Just as..Is Near: When Humans Transcend Biology (Viking), but it is exemplary: Just as..is exemplary: Just as....

Given the realities of human diversity, it is next to impossible for us to engage in intimate spiritual fellowship with people whose vision of Christianity we find skewed.

This not only helps to explain religion's primordial, irrepressible, widespread, and seemingly inextinguishable character in the human experience, it also suggests that the skeptical Enlightenment, secular humanist, and New Atheist visions for a totally secular human world are simply not realistic — they are cutting against a very strong grain in the nature of reality's structure and so will fail to achieve their purpose.

The command is to serve the great social vision of the Gospel, because that vision of God will only become reality when there is enough human obedience.

A hallmark of the Catholic tradition is that God's existence (though not His Trinitarian nature), the existence of the incorporeal soul (though not the nature of the after life and the beatific vision), the nature of the human person (though not the full truth about the indwelling of grace), and the natural law are all accessible to us without divine Revelation.

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.

«The Christian vision of the human person made in the image of God with a spiritual soul as well as a body is of central importance.

This vision of Holloway, and we would dare to suggest that it might be implicitly that of the Church, gives to every human person a real value, role and meaning at every level of their being.

This is a thrilling and beautiful vision of what it means to be a sexual being and a sexual human being.

Secular sterility The Church's vision of marriage and family is so hard for young Catholics to encounter, yet it offers them the key to true human happiness and fulfilment.

What is needed is a teleology to bring the tradition of critique together with the tradition of a holistic vision of life in the service of human flourishing.

The finer values are withering away; the vision of a universal human family is vanishing; and Eccelsiastes which tells us: the Lord is full of compassion and mercy... and forgive the sins and saveth in time of affliction is now anathema to those who wield power, accumulate wealth and crave after sensual pleasures.

The eschatological vision of the just reign of God which the Eucharist provides is far more, radical than any human social program.

First, since process thought concerns itself with the totality of human experience, it must necessarily take very seriously the fact of the religious vision and the claim of countless millions of people of every race and nation and age to have enjoyed some kind of contact with a reality greater than humankind or nature, through which refreshment and companionship have been given.

With its concern for historical truth and invocation of the need to facilitate the cultivation of the human person and society, «Mapping» at this point comes tantalizingly close to this vision only to fall back into statements that «the fundamental sources of value in a culture are neither necessary nor universal.»

The eschatological vision, which expected God to bring in that radically other and better world, has been reduced to myth; utopian thinking, which expected the new age as the outcome of human effort, has come to be regarded as illusion.

An alternative developmental paradigm should be supported by an alternative vision of human bond to one another and to the earth.

It is in this context that academic freedom finds meaning — it supports a plurality of voices and traditions (past and present) when debating what vision of human life maximizes flourishing, which is the ongoing project of any society that seeks to perpetuate itself.

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.

the loss of the fully personal to the imperialism of a single - visioned mindscape, we are led to entertain the possibilities that human life is larger than currently conceived, and that the experience and concept of play might provide the contemporary person with a way into these larger realities.

Regrettably, his idea of dynamic value grounded in physis is not a coherent explanation of his vision of transcendence, even though it does remind us of Camus unwavering objection to any notion of an immutable transcendence that deprecates temporality or lessens human freedom and responsibility.

It is important to note that Williams» variety of sacramentalism is oriented to nature, not to human beings; to vision, not to hearing; to space, not to time; and magic is the key to transformation, not dramatic growth.

They are all invented by humans seeing some kind of «vision'that they ascribe to be supernatural.

-LSB-...] Caritas in Veritate has real literary and practical flaws -LSB-...] yet, viewed in the light of Benedict's earlier encyclicals, Caritas in Veritate can be seen as one long call to conversion -LSB-... requiring] «new eyes and a new heart, capable of rising above a materialistic vision of human events.»

This is my vision but I have to stress that it makes more sense when viewed through the lens of panentheism rather than through creation ex-nihilo with God specially creating individual souls for each human being.

The question of the nature of such visions is more difficult, for it involves criteria by which visions are to be distinguished from invented ones or those due to mere subjective human conditions.

The religious vision from which Attic tragedy emerged was one of the human community as a kind of besieged citadel preserving itself through the tribute it paid to the powers that both threatened and enlivened it.

Religion and myth should be its handmaids, opening the individual to the mysterious depths of human existence, as well as providing our culture with a shared vision of those things unseen which Davies believes are what largely govern us.

We should not imagine that the loss of this vision of the greatness of the human vocation is confined to those outside the Church.