Kane draws an analogy to a child on a swing.
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One of the researchers, Sune Lehmann of the Technical University of Denmark, draws an analogy.
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Speaking to BI about his tips for entrepreneurial success, Seidman draws an analogy with learning at school.
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He draws an analogy with nuclear energy, which enthusiasts once saw powering everything from cars to catflaps.
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He draws an analogy to feudal Europe, before the kings got too powerful and started reining in individual freedom.
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Dr Nesse draws an analogy with racehorses, bred for speed with the unfortunate result that their cannon bones are brittle.
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Mr Goodwin draws an analogy with the 1983 election, which Margaret Thatcher won by a landslide despite losing vote share.
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Mr Woolard draws an analogy with pharmaceutical trials, where a new medicine is tested against the standard treatment for a disease.
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Lead author Adam Kepecs, a neuroscientist at Cold Spring Harbor Laboratory, draws an analogy to poker to illustrate these two faces of confidence.
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Church draws an analogy to the moon landing, which directly or indirectly gave the world pacemakers, cordless drills, hazmat suits, solar panels, MRIs and on and on.
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Wheeler draws an analogy to the FCC's unlocking of competition in the home-telephone market, where, decades ago, the vast majority of telephone users leased their home phones from Bell.
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Second of all, given that the doctor at the end of the episode draws an analogy between a body and the foundation of a house, we can expect some subterranean element.
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Stoppelman draws an analogy to the 1990s, when Microsoft tried to use its dominance in the PC operating market to limit the growth of Netscape, the maker of the first commercially successful web browser.
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He draws an analogy to dental schools, which experienced a similar collapse in applications in the 1970s and 1980s, leading to the eventual demise of about 10 percent of all schools by the early 1990s.
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However, he draws an analogy to the California gold rush, where those who made the most money were often those who supplied the miners rather than dug for gold — such as clothes-maker Levi Strauss.
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"We weren't going for pretty, we were going for distinctive," says Mr Ng, who draws an analogy with yellow school buses: people understand that some kinds of vehicles behave in particular ways, and accommodate them accordingly.
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" Thoreau then draws an analogy between the Indian's baskets and his literary creations: "I too had woven a kind of basket of a delicate texture, but I had not made it worth any one's while to buy them.
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In You May Also Like, he draws an analogy between the rules of the road and the way we behave in crowds: Taste is like traffic...a large complex system with basic parameters and rules, a noisy feedback chamber where one does what others do and vice versa, in a way that is almost impossible to predict beyond that at the end of the day a certain number of cars will travel down a stretch of road, just as a certain number of songs will be in the Top 100.
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Aesthetic of Ugliness (Aesthetik des Hässlichen) is a book by German philosopher Karl Rosenkranz, written in 1853. It is among the earliest writings on the philosophy of ugliness and "draws an analogy between ugliness and moral evil".Eco, Umberto ed. On Ugliness New York: Rizzoli, 2007.
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In Bird Revelation, Chappelle draws an analogy between his departure and the book Pimp, the memoir of Iceberg Slim. In 2009, his show was the subject of a book of critical essays, The Comedy of Dave Chappelle, edited by University of Maryland doctoral student K. A. Wisniewski.
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She draws an analogy between Midas and George III and George IV, British kings who were often viewed as feminised.Purinton, 392. Like Percy Shelley, John Keats, and Lord Byron, Mary Shelley was rewriting the classical myths; however, like other Romantic women writers, she was challenging patriarchy in particular.Richardson, 127.
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Then, before the eyes of his companions Ben and Polly, his features shift into that of the Second Doctor, played by Patrick Troughton. In The Power of the Daleks, the Second Doctor's first story, the Doctor draws an analogy between the renewal and a caterpillar turning into a butterfly.
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The ship leaves Earth and at the appropriate point, Kane departs from the ship and, now fully developed, travels unaided to its home planet. The author draws an analogy between Kane and a bee that visits and thereby pollinates flowers at random, with no real knowledge of what it has done.
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He points in a footnote to Hamdi v. Rumsfeld, under which he claims Hamdan "is already subject to indefinite detention" "after an adverse determination by his CSRT". Finally, Justice Scalia chastises the Court for taking equity jurisdiction of the case and draws an analogy with Schlesinger v. Councilman, 420 U.S. 738 (1975).
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In mathematics, and more particularly in number theory, primorial, denoted by “#”, is a function from natural numbers to natural numbers similar to the factorial function, but rather than successively multiplying positive integers, the function only multiplies prime numbers. The name "primorial", coined by Harvey Dubner, draws an analogy to primes similar to the way the name "factorial" relates to factors.
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Matthew Henry draws out several points from this chapter to apply to lives of Christians. From verses 1–11 he draws an analogy with those that do not make any headway in life, they fail to take advantage of favourable conditions, even if they resist being driven backwards. Many complain of the great effort just to stay in one place. But then fail to take advantage of good advice to advance in life.
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The more the worker produces, the more he approaches loss of work and starvation. Man is no longer the initiator in his interchange with the world outside himself; he has lost control of his own evolution. Marx draws an analogy with religion: in religion, God is the subject of the historical process, and man is in a state of dependence. The more man attributes to God, the less he retains in himself.
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Enns 2005, pp. 15-16. In all three cases, the Bible behaves in ways that don't seem very “inspired,” but rather very “human.” Enns argues for an “incarnational” understanding of the Bible as a way to take seriously these types of challenges. This model draws an analogy between Jesus and the Bible: “In the same way that Jesus is—must be—both God and human, the Bible is also a divine and human book”.
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The most common way of representing a magnetic circuit is the resistance–reluctance model, which draws an analogy between electrical and magnetic circuits. This model is good for systems that contain only magnetic components, but for modelling a system that contains both electrical and magnetic parts it has serious drawbacks. It does not properly model power and energy flow between the electrical and magnetic domains. This is because electrical resistance will dissipate energy whereas magnetic reluctance stores it and returns it later.
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Elwood Ralson, a brilliant but psychologically disturbed physicist, becomes convinced that humanity is a kind of genetics experiment being run by an alien intelligence. His behaviour becomes more erratic and suicidal as his thoughts become more entrenched in this idea, and his health fails. He draws an analogy between human progress and the growth of bacteria that suggests that humanity has been bred in certain strains for various traits (e.g. artistic ability) and that such breeding is what produced the Athens of Pericles and the Renaissance.
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The second argument draws an analogy between defending against an external aggressor and the right for a government to defend against a civil rebellion or a criminal. Finch mentions in his pamphlet a number of Quaker soldiers who deserted their duty. Peter Brock supposes that these may have included Joseph Harwood and two of his fellow soldiers. While in hospital, Harwood had slept alongside a soldier who had been raised a Quaker and who lamented his non-adherence to the pacifism of his faith.
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2002 Computational theory just uses some of the same principles as those found in digital computing. While the computer metaphor draws an analogy between the mind as software and the brain as hardware, CTM is the claim that the mind is a computational system. More specifically, it states that a computational simulation of a mind is sufficient for the actual presence of a mind, and that a mind truly can be simulated computationally. 'Computational system' is not meant to mean a modern-day electronic computer.
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The Sophists should be seen for what they are, prostitutors of wisdom. In Plato's Protagoras, Socrates draws an analogy between peddlers of unhealthy food and peddlers of false and deceptive wisdom. Food peddlers advertise their wares as healthy without offering solid evidence to back up their claims, leading those who trust them to succumb to an unhealthy diet. Peddlers of knowledge try to persuade impressionable young minds that what they teach is salutary and true, again without offering solid arguments to back up their claims.
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The value of the human processor model is that it allows a system designer to predict the performance with respect to time it takes a person to complete a task without performing experiments. Other modeling methods include inspection methods, inquiry methods, prototyping methods, and testing methods. The standard definition for MHP is: The MHP draws an analogy between the processing and storage areas of a computer, with the perceptual, motor, cognitive and memory areas of the computer user. The human processor model uses the cognitive, perceptual, and motor processors along with the visual image, working memory, and long term memory storages.
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Duffy, chapter 1 Some historians have challenged the view that Peter was bishop (as the term is now understood) of Rome. While most scholars agree that Peter died in Rome, it is generally accepted that there was a Christian community in Rome before either Peter or Paul arrived there. The Catholic Church draws an analogy between Peter's seeming primacy among the Twelve in New Testament texts such as , , and and the position of the Pope among the Church's bishops.Lumen gentium, 18–22 Two apostolic and patriarchal sees are claimed to have been founded by Peter: those of Antioch and Rome.
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Ford lived in a caravan (trailer) with his mother, who insisted on accompanying him, while canvassing (selling Christian books). Ford was sent to help build a new church in the coastal town of Coffs Harbour, NSW. In 1951, still in his first year of service as a pastor, he was sent to Newcastle, NSW, then an industrial city, to assist evangelist George Burnside. While Burnside was a dynamic presenter, Ford's biographer Milton Hook describes him as a fundamentalist (see: historic Adventism), and draws an analogy with a rugged, gung-ho cowboy, like a John Wayne character.
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The study of culture and language developed in a different direction in Europe where Émile Durkheim successfully separated sociology from psychology, thus establishing it as an autonomous science. Ferdinand de Saussure likewise argued for the autonomy of linguistics from psychology. He created a semiotic theory which would eventually give rise to the movement in human sciences known as structuralism, followed by functionalism or functional structuralism, post-structuralism and other similar tendencies. The names structuralism and functionalism are derived from Durkheim's modification of Herbert Spencer's organicism which draws an analogy between social structures and the organs of an organism, each necessitated by its function.
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The argument for abuse from the text draws an analogy between "and he saw" written in two places in the Bible: With regard to Ham and Noah, it was written, "And Ham the father of Canaan saw the nakedness of his father (Noah)"; while in , it was written, "And when Shechem the son of Hamor saw her (Dinah), he took her and lay with her and defiled her." Thus this explanation deduced that similar abuse must have happened each time that the Bible uses the same language.Babylonian Talmud Sanhedrin 70a. See also Genesis Rabbah 36:7, Reprinted in, e.g.
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The film generated some controversy before and during its release for being one of the only Hindi films dealing with the taboo issue of surrogate childbirth, in addition to prostitution. Surrogacy in the film is not achieved through artificial insemination but sexual intercourse, and author Aditya Bharadwaj argued that the film draws an analogy between surrogacy to prostitution. Anupama Chopra of India Today described Zinta's character of Madhubala as a prostitute with a golden heart, as did academic Lucia Krämer. Some of the scenes in the film were said to have been borrowed from Pretty Woman (1990) with the storyline inspired by the 1983 movie Doosri Dulhan by Lekh Tandon.
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They have done so largely by expanding the notion of "analytic philosophy" from the specific programs that dominated anglophone philosophy before 1960 to a much more general notion of an "analytic" style. Many philosophers and historians have attempted to define or describe analytic philosophy. Those definitions often include an emphasis on conceptual analysis: A.P. Martinich draws an analogy between analytic philosophy's interest in conceptual analysis and analytic chemistry, which aims to determine chemical compositions. Steven D. Hales described analytic philosophy as one of three types of philosophical method practiced in the West: "[i]n roughly reverse order by number of proponents, they are phenomenology, ideological philosophy, and analytic philosophy".
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He draws an analogy between Jewish practices and the Christian feast day: "As once to the Hebrew people, freed from Egypt, the law was given on Mt. Sinai on the fiftieth day after the sacrifice of the lamb, so after the Passion of the Christ when the true Lamb of God was killed, on the fiftieth day from his Resurrection, the Holy Spirit came down on the apostles and the community of believers." Leo calls this the Second Covenant and says that it is "established by the same Spirit who has set up the first". He describes the descent of the Holy Spirit upon the disciples on Pentecost as the fulfillment of a "long-awaited promise".
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The analogy of the sun (or simile of the sun or metaphor of the sun) is found in the sixth book of The Republic (507b–509c), written by the Greek philosopher Plato as a dialogue between Glaucon (Plato's elder brother) and Socrates (narrated by the latter). Upon being urged by Glaucon to define goodness, a cautious Socrates professes himself incapable of doing so. Instead he draws an analogy and offers to talk about "the child of goodness" (). Socrates reveals this "child of goodness" to be the sun, proposing that just as the sun illuminates, bestowing the ability to see and be seen by the eye, with its light so the idea of goodness illumines the intelligible with truth.
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When the house is initially searched, Mary breaks down in tears after having been forced to pin down and stifle her husband to silence him. When the house is searched a second time, Mary is refused entry and reluctantly signs forms releasing her dead husband, who is taken back to the overflow camp in preparation for incineration. After Rhys gains an emergency police visa to visit the camp, and Gwen helps end the "Miracle", Mary gets a final chance to say goodbye to Geraint. Series writer Jane Espenson draws an analogy between the series four plot of Gwen and Mary hiding Geraint in the basement to the living situation described by Anne Frank in "The Diary of Anne Frank".
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Lewis draws an analogy to compare our understanding of goodness to those of God’s. He says it differs like that of a child’s attempt at drawing a circle for the first time to that of a perfect circle. He goes on to say that people don’t want a good God or a Father but a “senile benevolence who likes to see the young people enjoying themselves”. Love and kindness are not one and the same thing. Lewis then summarizes all the different kinds of loves and analogies in scripture that describe God’s relation to humans. Lewis says that the problem of pain is insoluble if we attach a “trivial meaning to the word ‘love’”.
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In this book, Jung argues for a reevaluation of the symbolism of Alchemy as being intimately related to the psychoanalytical process. Using a cycle of dreams of one of his patients he shows how the symbols used by the Alchemists occur in the psyche as part of the reservoir of mythological images drawn upon by the individual in their dream states. Jung draws an analogy between the Great Work of the Alchemists and the process of reintegration and individuation of the psyche in the modern psychiatric patient. In drawing these parallels Jung reinforces the universal nature of his theory of the archetype and makes an impassioned argument for the importance of spirituality in the psychic health of the modern man.
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The metaphors used in the poems have deep agrarian influence that is considered one of the striking chords for common people to get accustomed to the verse. The quote below is a popular song of Appar glorifying Shiva in simple diction: Sundarar's hymns had a touch of humour, a rare thing in religious literature. In one of the verses, he playfully draws an analogy with Shiva with himself, both having two wives and the needs of nagging wives: The tendency to incorporate place names known to the folks in the idiom of the poems is another characteristic feature of Tevaram. The poems also involved glorifying the feat of Shiva in the particular location–the usage of locale continuously occurring in the verses is a testament.
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The most serious criticisms of the hiddenness argument have been leveled against the idea that a perfectly loving God would prevent nonresistant nonbelief. Schellenberg argues in two steps, by first claiming that a loving God would enable humans to partake in a relationship with it, and then, assuming that belief in that god is a necessary condition for such relationships to occur, inferring that a loving God would not permit nonbelief. He states: He justifies this claim by arguing that a conception of divine love can best be formed by extrapolating the best aspects of love in human relations, and draws an analogy with perfect parental love: But, says Schellenberg, belief in God's existence is necessary for engaging in such a meaningful relationship with God. He therefore concludes that if there is a perfectly loving God, such creatures will always believe in it.
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An argument first presented by Judith Jarvis Thomson states that even if the fetus is a person and has a right to life, abortion is morally permissible because a woman has a right to control her own body and its life-support functions. Thomson's variant of this argument draws an analogy between forcing a woman to continue an unwanted pregnancy and forcing a person to allow his body to be used to maintain blood homeostasis (as a dialysis machine is used) for another person suffering from kidney failure. It is argued that just as it would be permissible to "unplug" and thereby cause the death of the person who is using one's kidneys, so it is permissible to abort the fetus (who similarly, it is said, has no right to use one's body's life-support functions against one's will). Critics of this argument generally argue that there are morally relevant disanalogies between abortion and the kidney failure scenario.
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Priestley recalled in his Memoirs: > As I chose on all occasions to appear as a Christian, I was told by some of > them [philosophes], that I was the only person they had ever met with, of > whose understanding they had any opinion, who professed to believe > Christianity. But on interrogating them on the subject, I soon found that > they had given no proper attention to it, and did not really know what > Christianity was ... Having conversed so much with unbelievers at home and > abroad, I thought I should be able to combat their prejudices with some > advantage, and with this view I wrote ... the first part of my ‘Letters to a > Philosophical Unbeliever’, in proof of the doctrines of a God and a > providence, and ... a second part, in defence of the evidences [sic] of > Christianity.Priestley, Autobiography, 111. The text addresses those whose faith is shaped by books and fashion; Priestley draws an analogy between the skepticism of educated men and the credulity of the masses.
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44–5 (original interview in the Guardian: Father of the 'God Particle', 30 June 2008) The nickname has been satirised in mainstream media as well. Science writer Ian Sample stated in his 2010 book on the search that the nickname is "universally hate[d]" by physicists and perhaps the "worst derided" in the history of physics, but that (according to Lederman) the publisher rejected all titles mentioning "Higgs" as unimaginative and too unknown. Lederman begins with a review of the long human search for knowledge, and explains that his tongue-in-cheek title draws an analogy between the impact of the Higgs field on the fundamental symmetries at the Big Bang, and the apparent chaos of structures, particles, forces and interactions that resulted and shaped our present universe, with the biblical story of Babel in which the primordial single language of early Genesis was fragmented into many disparate languages and cultures. Lederman asks whether the Higgs boson was added just to perplex and confound those seeking knowledge of the universe, and whether physicists will be confounded by it as recounted in that story, or ultimately surmount the challenge and understand "how beautiful is the universe [God has] made".
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