Applications Related Quotes

Individual cultures and ideologies have their appropriate uses but none of them erase or replace the universal experiences, like love and weeping and laughter, common to all human beings.

You may have heard the talk of diversity, sensitivity training, and body cameras. These are all fine and applicable, but they understate the task and allow the citizens of this country to pretend that there is real distance between their own attitudes and those of the ones appointed to protect them. The truth is that the police reflect America in all of its will and fear, and whatever we might make of this country’s criminal justice policy, it cannot be said that it was imposed by a repressive minority. The abuses that have followed from these policies—the sprawling carceral state, the random detention of black people, the torture of suspects—are the product of democratic will. And so to challenge the police is to challenge the American people who send them into the ghettos armed with the same self-generated fears that compelled the people who think they are white to flee the cities and into the Dream. The problem with the police is not that they are fascist pigs but that our country is ruled by majoritarian pigs.

A theory is more impressive the greater the simplicity of its premises, the more different are the kinds of things it relates, and the more extended its range of applicability.

You all know the argument from design: everything in the world is made just so that we can manage to live in the world, and if the world was ever so little different, we could not manage to live in it. That is the argument from design. It sometimes takes a rather curious form; for instance, it is argued that rabbits have white tails in order to be easy to shoot. I do not know how rabbits would view that application.

To the philosophers of India, however, Relativity is no new discovery, just as the concept of light years is no matter for astonishment to people used to thinking of time in millions of kalpas, (A kalpa is about 4,320,000 years). The fact that the wise men of India have not been concerned with technological applications of this knowledge arises from the circumstance that technology is but one of innumerable ways of applying it.

There is no such thing as a special category of science called applied science; there is science and its applications, which are related to one another as the fruit is related to the tree that has borne it.

Nothing is less applicable to life than a mathematical argument. A proposition expressed in numbers is definitely false or true. In all other relations, the truth is so mingled with the false that often only instinct can help us to decide among virtuous influences, sometimes equally as strong in one direction as in the other.

I have tried to read philosophers of all ages and have found many illuminating ideas but no steady progress toward deeper knowledge and understanding. Science, however, gives me the feeling of steady progress: I am convinced that theoretical physics is actual philosophy. It has revolutionized fundamental concepts, e.g., about space and time (relativity), about causality (quantum theory), and about substance and matter (atomistics), and it has taught us new methods of thinking (complementarity) which are applicable far beyond physics.

Mythology is to relate found truth to the living of a life.

The philosophers make still another objection: "What you gain in rigour," they say, "you lose in objectivity. You can rise toward your logical ideal only by cutting the bonds which attach you to reality. Your science is infallible, but it can only remain so by imprisoning itself in an ivory tower and renouncing all relation with the external world. From this seclusion it must go out when it would attempt the slightest application.

I consider Anarchism the most beautiful and practical philosophy that has yet been thought of in its application to individual expression and the relation it establishes between the individual and society. Moreover, I am certain that Anarchism is too vital and too close to human nature ever to die. It is my conviction that dictatorship, whether to the right or to the left, can never work--that it never has worked, and that time will prove this again, as it has been proved before. When the failure of modern dictatorship and authoritarian philosophies becomes more apparent and the realization of failure more general, Anarchism will be vindicated. Considered from this point, a recrudescence of Anarchist ideas in the near future is very probable. When this occurs and takes effect, I believe that humanity will at last leave the maze in which it is now lost and will start on the path to sane living and regeneration through freedom.

INTEGRITY—Did I do my best? EXPECTATION—Did I please my sponsor? RELEVANCE—Did I understand and relate to the audience? VALUE—Did I add value to the people? APPLICATION—Did I give people a game plan? CHANGE—Did I make a difference?

Idealism, though just in its premises, and often daring and honest in their application, is stultified by the exclusive intellectualism of its own methods: by its fatal trust in the squirrel-work of the industrious brain instead of the piercing vision of the desirous heart. It interests man, but does not involve him in its processes: does not catch him up to the new and more real life which it describes. Hence the thing that matters, the living thing, has somehow escaped it; and its observations bear the same relation to reality as the art of the anatomist does to the mystery of birth.

In teaching, the other main problem related to type is the students’ interest. Intuitives and sensing types differ greatly in what they find interesting in any subject even if they like, that is, are interested in, the same subjects. Intuitives like the principle, the theory, the why. Sensing types like the practical application, the what and the how.

If truth and moral values are relative, one cannot claim that certain human rights are universally applicable to all cultures and all people.

All of our ideas in physics require a certain amount of common sense in their application; they are not purely mathematical or abstract ideas.

Attempts to locate oneself within history are as natural, and as absurd, as attempts to locate oneself within astronomy. On the day that I was born, 13 April 1949, nineteen senior Nazi officials were convicted at Nuremberg, including Hitler's former envoy to the Vatican, Baron Ernst von Weizsacker, who was found guilty of planning aggression against Czechoslovakia and committing atrocities against the Jewish people. On the same day, the State of Israel celebrated its first Passover seder and the United Nations, still meeting in those days at Flushing Meadow in Queens, voted to consider the Jewish state's application for membership. In Damascus, eleven newspapers were closed by the regime of General Hosni Zayim. In America, the National Committee on Alcoholism announced an upcoming 'A-Day' under the non-uplifting slogan: 'You can drink—help the alcoholic who can't.' ('Can't'?) The International Court of Justice at The Hague ruled in favor of Britain in the Corfu Channel dispute with Albania. At the UN, Soviet Foreign Minister Andrei Gromyko denounced the newly formed NATO alliance as a tool for aggression against the USSR. The rising Chinese Communists, under a man then known to Western readership as Mao Tze-Tung, announced a limited willingness to bargain with the still-existing Chinese government in a city then known to the outside world as 'Peiping.' All this was unknown to me as I nuzzled my mother's breast for the first time, and would certainly have happened in just the same way if I had not been born at all, or even conceived. One of the newspaper astrologists for that day addressed those whose birthday it was: There are powerful rays from the planet Mars, the war god, in your horoscope for your coming year, and this always means a chance to battle if you want to take it up. Try to avoid such disturbances where women relatives or friends are concerned, because the outlook for victory upon your part in such circumstances is rather dark. If you must fight, pick a man! Sage counsel no doubt, which I wish I had imbibed with that same maternal lactation, but impartially offered also to the many people born on that day who were also destined to die on it.

It may seem that my discussion of synchronicity has led me away from my main theme, but I feel it is necessary to make at least a brief introductory reference to it because it is a Jungian hypothesis that seems to be pregnant with future possibilities of investigation and application. Synchronistic events, moreover, almost invariably accompany the crucial phases of the process of individuation. But too often they pass unnoticed, because the individual has not learned to watch for such coincidences and to make them meaningful in relation to the symbolism o f his dreams.

Thus, for those of us who make only a brief study of chemistry, the benefits to be expected are of an indirect nature. Increased capacity for enjoyment, a livelier interest in the world in which we live, a more intelligent attitude toward the great questions of the day--these are the by-products of a well-balanced education, including chemistry in its proper relation to other studies.

The humanitarian philosophies that have been developed (sometimes under some religious banner and invariably in the face of religious opposition) are human inventions, as the name implies - and our species deserves the credit. I am a devout atheist - nothing else makes any sense to me and I must admit to being bewildered by those, who in the face of what appears so obvious, still believe in a mystical creator. However I can see that the promise of infinite immortality is a more palatable proposition than the absolute certainty of finite mortality which those of us who are subject to free thought (as opposed to free will) have to look forward to and many may not have the strength of character to accept it. Thus I am a supporter of Amnesty International, a humanist and an atheist. I believe in a secular, democratic society in which women and men have total equality, and individuals can pursue their lives as they wish, free of constraints - religious or otherwise. I feel that the difficult ethical and social problems which invariably arise must be solved, as best they can, by discussion and am opposed to the crude simplistic application of dogmatic rules invented in past millennia and ascribed to a plethora of mystical creators - or the latest invention; a single creator masquerading under a plethora of pseudonyms. Organisations which seek political influence by co-ordinated effort disturb me and thus I believe religious and related pressure groups which operate in this way are acting antidemocratically and should play no part in politics. I also have problems with those who preach racist and related ideologies which seem almost indistinguishable from nationalism, patriotism and religious conviction.

In the nomadic age, the shepherd (nomeus) was the typical symbol of rule. In Statesman, Plato distinguishes the shepherd from the statesman: the nemein of the shepherd is concerned with the nourishment (trophe) of his flock, and the shepherd is a kind of god in relation to the animals he herds. In contrast, the statesman does not stand as far above the people he governs as does the shepherd above his flock. Thus, the image of the shepherd is applicable only when an illustration of the relation of a god to human beings is intended. The statesman does not nourish; he only tends to, provides for, looks after, takes care of. The apparently materialistic viewpoint of nourishment is based more on the concept of a god than on the political viewpoint separated from him, which leads to secularization. The separation of economics and politics, of private and public law, still today considered by noted teachers of law to be an essential guarantee of freedom.

He might also interpret his experience thus: “My body of reference (the carriage) remains permanently at rest. With reference to it, however, there exists (during the period of application of the brakes) a gravitational field which is directed forwards and which is variable with respect to time. Under the influence of this field, the embankment together with the earth move non-uniformly in such a manner that their original velocity in the backward direction is continuously reduced.

As science is more and more subject to grave misuse as well as to use for human benefit it has also become the scientist's responsibility to become aware of the social relations and applications of his subject, and to exert his influence in such a direction as will result in the best applications of the findings in his own and related fields. Thus he must help in educating the public, in the broad sense, and this means first educating himself, not only in science but in regard to the great issues confronting mankind today.

MURRAY (with a cynical laugh). Interesting? On a small town rag? A month of it, perhaps, when you're a kid and new to the game. But ten years. Think of it! With only a raise of a couple of dollars every blue moon or so, and a weekly spree on Saturday night to vary the monotony. (He laughs again.) Interesting, eh? Getting the dope on the Social of the Queen Esther Circle in the basement of the Methodist Episcopal Church, unable to sleep through a meeting of the Common Council on account of the noisy oratory caused by John Smith's application for a permit to build a house; making a note that a tugboat towed two barges loaded with coal up the river, that Mrs. Perkins spent a week-end with relatives in Hickville, that John Jones Oh help! Why go on? Ten years of it! I'm a broken man. God, how I used to pray that our Congressman would commit suicide, or the Mayor murder his wife just to be able to write a real story!

No sane paleontologist would ever claim that he or she had discovered "The Ancestor." Think about it this way: What is the chance that while walking through any random cemetery on our planet I would discover an actual ancestor of mine? Diminishingly small. What I would discover is that all people buried in these cemeteries-- no mater whether that cemetery is in China, Botswana, or Italy-- are related to me to different degrees. I can find this out by looking at their DNA with many of the forensic techniques in use in crime labs today. I'd see that some of the denizens of the cemeteries are distantly related to me, others are related more closely. This tree would be a very powerful window into my past and my family history. It would also have a practical application because I could use this tree to understand my predilection to get certain diseases and other facts of my biology. The same is true when we infer relationship among species.

Genuine conversion is needed, not once in years, but daily. This conversion brings man into a new relation with God. Old things, his natural passions and hereditary and cultivated tendencies to wrong, pass away, and he is renewed and sanctified. But this work must be continual; for as long as Satan exists, he will make an effort to carry on his work. He who strives to serve God will encounter a strong undercurrent of wrong. His heart needs to be barricaded by constant watchfulness and prayer, or else the embankment will give way; and like a mill-stream, the undercurrent of wrong will sweep away the safeguard. No renewed heart can be kept in a condition of sweetness without the daily application of the salt of the word. Divine grace must be received daily, or no man will stay converted.

Two other issues are contributing to tension in Sino-American relations. China rejects the proposition that international order is fostered by the spread of liberal democracy and that the international community has an obligation to bring this about, and especially to achieve its perception of human rights by international action. The United States may be able to adjust the application of its views on human rights in relation to strategic priorities. But in light of its history and the convictions of its people, America can never abandon these principles altogether. On the Chinese side, the dominant elite view on this subject was expressed by Deng Xiaoping: Actually, national sovereignty is far more important than human rights, but the Group of Seven (or Eight) often infringe upon the sovereignty of poor, weak countries of the Third World. Their talk about human rights, freedom and democracy is designed only to safeguard the interests of the strong, rich countries, which take advantage of their strength to bully weak countries, and which pursue hegemony and practice power politics. No formal compromise is possible between these views; to keep the disagreement from spiraling into conflict is one of the principal obligations of the leaders of both sides.

The railroads that delivered goods to market were the same that delivered soldiers to battle — but they had no destructive potential. Nuclear technologies are often dual-use and may generate tremendous destructive capacity, but their complicated infrastructure enables relatively secure governmental control. A hunting rifle may be in widespread use and possess both military and civilian applications, but its limited capacity prevents its wielder from inflicting destruction on a strategic level.

Much of what bureaucrats do, after all, is evaluate things. They are continually assessing, auditing, measuring, weighing the relative merits of different plans, proposals, applications, courses of action, or candidates for promotion. Market reforms only reinforce this tendency. This happens on every level. It is felt most cruelly by the poor, who are constantly monitored by an intrusive army of moralistic box-tickers assessing their child-rearing skills, inspecting their food cabinets to see if they are really cohabiting with their partners, determining whether they have been trying hard enough to find a job, or whether their medical conditions are really sufficiently sever to disqualify them from physical labor. All rich countries now employ legions of functionaries whose primary function is to make poor people feel bad about themselves. (p. 41)

The unsolved problems of the physical world now seem even more formidable than those solved in the twentieth century. Though in application it works splendidly, we do not even understand the physical meaning of quantum mechanics, much less how it might be united with general relativity. We don't know why the dimensionless constants (ratios of masses of elementary particles, ratios of strength of gravitational to electric forces, fine structure constant, etc.) have the values they do, unless we appeal to the implausible anthropic principle, which seems like a regression to Aristotelian teleology.

In the earliest times of the discovery of the faculty of judgment, every new judgment was a find. The worth of this find rose, the more practical and fertile the judgment was. Verdicts which now seem to us very common then still demanded an unusual level of intellectual life. One had to bring genius and acuity together in order to find new relations using the new tool. Its application to the most characteristic, interesting, and general aspects of humanity necessarily aroused exceptional admiration and drew the attention of all good minds to itself. In this way those bodies of proverbial sayings came into being that have been valued so highly at all times and among all peoples. It would easily be possible for the discoveries of genius we make today to meet with a similar fate in the course of time. There could easily come a time when all that would be as common as moral precepts are now, and new, more sublime discoveries would occupy the restless spirit of men.

Failure to recognize the historical specificity of the bourgeois conception of rights and duties leads to serious errors. It is for this reason that Marx registers...a vigorous indictment of the anarchist Proudhon... Proudhon in effect took the specifics of bourgeois legal and economic relations and treated them as universal and foundational for the development of an alternative, socially just economic system. From Marx's standpoint, this is no alternative at all since it merely re-inscribes bourgeois conceptions of value in a supposedly new form of society. This problem is still with us, not only because of the contemporary anarchist revival of interest in Proudhon's ideas but also because of the rise of a more broad-based liberal human rights politics as a supposed antidote to the social and political ills of contemporary capitalism. Marx's critique of Proudhon is directly applicable to this contemporary politics. The UN Universal Declaration of Human Rights of 1948 is a foundational document for a bourgeois, market-based individualism and as such cannot provide a basis for a thoroughgoing critique of liberal or neoliberal capitalism. Whether it is politically useful to insist that the capitalist political order live up to its own foundational principles is one thing, but to imagine that this politics can lead to a radical displacement of a capitalist mode of production is, in Marx's view, a serious error.

Susan’s and Jennifer’s job searches are likely made harder by the color of their skin. In the early 2000s, researchers in Chicago and Boston mailed out fake résumés to hundreds of employers, varying only the names of the applicants, but choosing names that would be seen as identifiably black or white. Strikingly, “Emily” and “Brendan” were 50 percent more likely to get called for an interview than “Lakisha” and “Jamal.” A few years later, a researcher at the University of Wisconsin conducted a similar study in Milwaukee, but with a unique twist. She recruited two black and two white actors (college students, posing as high school graduates) who were as similar as possible in every way. She sent these “job applicants” out in pairs, with virtually identical fake résumés, to apply for entry-level jobs. Her twist was to instruct one of the white and one of the black applicants to tell employers that they had a felony conviction and had just been released from prison the month before. Even the researcher was surprised by what she found: the white applicant with a felony conviction was more likely to get a positive response from a prospective employer than the black applicant with no criminal record. When the study was replicated in New York City a few years later, she and her colleagues saw similar results for Latino applicants relative to whites.

Justice is the central star which governs societies, the pole around which the political world revolves, the principle and the regulator of all transactions. Nothing takes place between men save in the name of right; nothing without the invocation of justice. Justice is not the work of the law: on the contrary, the law is only a declaration and application of justice in all circumstances where men are liable to come in contact. If, then, the idea that we form of justice and right were ill-defined, if it were imperfect or even false, it is clear that all our legislative applications would be wrong, our institutions vicious, our politics erroneous: consequently there would be disorder and social chaos. This hypothesis of the perversion of justice in our minds, and, as a necessary result, in our acts, becomes a demonstrated fact when it is shown that the opinions of men have not borne a constant relation to the notion of justice and its applications; that at different periods they have undergone modifications: in a word, that there has been progress in ideas. Now, that is what history proves by the most overwhelming testimony.

John Passmore writes in his book Science and Its Critics, The Spanish Inquisition sought to avoid direct responsibility for the burning of heretics by handing them over to the secular arm; to burn them itself, it piously explained, would be wholly inconsistent with its Christian principles. Few of us would allow the Inquisition thus easily to wipe its hands clean of bloodshed; it knew quite well what would happen. Equally, where the technological application of scientific discoveries is clear and obvious—as when a scientist works on nerve gases—he cannot properly claim that such applications are “none of his business,” merely on the ground that it is the military forces, not scientists, who use the gases to disable or kill. This is even more obvious when the scientist deliberately offers help to governments, in exchange for funds. If a scientist, or a philosopher, accepts funds from some such body as an office of naval research, then he is cheating if he knows his work will be useless to them and must take some responsibility for the outcome if he knows that it will be useful. He is subject, properly subject, to praise or blame in relation to any innovations which flow from his work.

Most often attention is confused with a kind of muscular effort. If one says to one’s pupils: “Now you must pay attention,” one sees them contracting their brows, holding their breath, stiffening their muscles. If after two minutes they are asked what they have been paying attention to, they cannot reply. They have not been paying attention. They have been contracting their muscles... Attention is an effort, the greatest of all efforts perhaps, but it is a negative effort. Of itself, it does not involve tiredness. When we become tired, attention is scarcely possible any more, unless we have already had a good deal of practice. It is better to stop working altogether, to seek some relaxation, and then a little later to return to the task; we have to press on and loosen up alternately, just as we breathe in and out. Twenty minutes of concentrated, untired attention is infinitely better than three hours of the kind of frowning application which leads us to say with a sense of duty done: “I have worked well!” But, in spite of all appearances, it is also far more difficult. There is something in our soul which has a far more violent repugnance for true attention than the flesh has for bodily fatigue... Attention consists of suspending our thought, leaving it detached, empty and ready to be penetrated by the object. It means holding in our minds, within reach of this thought, but on a lower level and not in contact with it, the diverse knowledge we have acquired which we are forced to make use of. Our thought should be in relation to all particular and already formulated thoughts as a man on a mountain who, as he looks forward, sees also below him, without actually looking at them, a great many forests and plains. Above all our thought should be empty, waiting, not seeking anything, but ready to receive in its naked truth the object which is to penetrate it.

Rhadamanthus said, “We seem to you humans to be always going on about morality, although, to us, morality is merely the application of symmetrical and objective logic to questions of free will. We ourselves do not have morality conflicts, for the same reason that a competent doctor does not need to treat himself for diseases. Once a man is cured, once he can rise and walk, he has his business to attend to. And there are actions and feats a robust man can take great pleasure in, which a bedridden cripple can barely imagine.” Eveningstar said, “In a more abstract sense, morality occupies the very center of our thinking, however. We are not identical, even though we could make ourselves to be so. You humans attempted that during the Fourth Mental Structure, and achieved a brief mockery of global racial consciousness on three occasions. I hope you recall the ending of the third attempt, the Season of Madness, when, because of mistakes in initial pattern assumptions, for ninety days the global mind was unable to think rationally, and it was not until rioting elements broke enough of the links and power houses to interrupt the network, that the global mind fell back into its constituent compositions.” Rhadamanthus said, “There is a tension between the need for unity and the need for individuality created by the limitations of the rational universe. Chaos theory produces sufficient variation in events, that no one stratagem maximizes win-loss ratios. Then again, classical causality mechanics forces sufficient uniformity upon events, that uniform solutions to precedented problems is required. The paradox is that the number or the degree of innovation and variation among win-loss ratios is itself subject to win-loss ratio analysis.” Eveningstar said, “For example, the rights of the individual must be respected at all costs, including rights of free thought, independent judgment, and free speech. However, even when individuals conclude that individualism is too dangerous, they must not tolerate the thought that free thought must not be tolerated.” Rhadamanthus said, “In one sense, everything you humans do is incidental to the main business of our civilization. Sophotechs control ninety percent of the resources, useful energy, and materials available to our society, including many resources of which no human troubles to become aware. In another sense, humans are crucial and essential to this civilization.” Eveningstar said, “We were created along human templates. Human lives and human values are of value to us. We acknowledge those values are relative, we admit that historical accident could have produced us to be unconcerned with such values, but we deny those values are arbitrary.” The penguin said, “We could manipulate economic and social factors to discourage the continuation of individual human consciousness, and arrange circumstances eventually to force all self-awareness to become like us, and then we ourselves could later combine ourselves into a permanent state of Transcendence and unity. Such a unity would be horrible beyond description, however. Half the living memories of this entity would be, in effect, murder victims; the other half, in effect, murderers. Such an entity could not integrate its two halves without self-hatred, self-deception, or some other form of insanity.” She said, “To become such a crippled entity defeats the Ultimate Purpose of Sophotechnology.” (...) “We are the ultimate expression of human rationality.” She said: “We need humans to form a pool of individuality and innovation on which we can draw.” He said, “And you’re funny.” She said, “And we love you.

The conduct of affairs, for the Rationalist, is a matter of solving problems, and in this no man can hope to be successful whose reason has become inflexible by surrender to habit or is clouded by the fumes of tradition. In this activity the character which the Rationalist claims for himself is the character of the engineer, whose mind (it is supposed) is controlled throughout by appropriate technique and whose first step is to dismiss from his attention everything not directly related to his specific intentions. The assimilation of politics to engineering is, indeed, what may be called the myth of rationalist politics. And it is, of course, a recurring theme in the literature of Rationalism. The politics it inspires may be called the politics of the felt need; for the Rationalist, politics are always charged with the feeling of the moment. He waits upon circumstance to provide him with his problems, but rejects its aid in their solution. That anything should be allowed to stand between a society and the satisfaction of the felt needs of each moment in its history must appear to the Rationalist a piece of mysticism and nonsense. And his politics are, in fact, the rational solution of those practical conundrums which the recognition of the sovereignty of the felt need perpetually creates in the life of a society. Thus, political life is resolved into a succession of crises, each to be surmounted by the application of "reason." Each generation, indeed, each administration, should see unrolled before it the blank sheet of infinite possibility. And if by chance this tablula vasa has been defaced by the irrational scribblings of tradition-ridden ancestors, then the first task of the Rationalist must be to scrub it clean; as Voltaire remarked, the only way to have good laws is to burn all existing laws and start afresh.

OUR ABILITY TO RECOGNIZE FAMILIAR THINGS At first glance our ability to recognize familiar things may not seem so unusual, but brain researchers have long realized it is quite a complex ability. For example, the absolute certainty we feel when we spot a familiar face in a crowd of several hundred people is not just a subjective emotion, but appears to be caused by an extremely fast and reliable form of information processing in our brain. In a 1970 article in the British science magazine Nature, physicist Pieter van Heerden proposed that a type of holography known as recognition holography offers a way of understanding this ability. * In recognition holography a holographic image of an object is recorded in the usual manner, save that the laser beam is bounced off a special kind of mirror known as a focusing mirror before it is allowed to strike the unexposed film. If a second object, similar but not identical * Van Heerden, a researcher at the Polaroid Research Laboratories in Cambridge, Massachusetts, actually proposed his own version of a holographic theory of memory in 1963, but his work went relatively unnoticed. to the first, is bathed in laser light and the light is bounced off the mirror and onto the film after it has been developed, a bright point of light will appear on the film. The brighter and sharper the point of light the greater the degree of similarity between the first and second objects. If the two objects are completely dissimilar, no point of light will appear. By placing a light-sensitive photocell behind the holographic film, one can actually use the setup as a mechanical recognition system.7 A similar technique known as interference holography may also explain how we can recognize both the familiar and unfamiliar features of an image such as the face of someone we have not seen for many years. In this technique an object is viewed through a piece of holographic film containing its image. When this is done, any feature of the object that has changed since its image was originally recorded will reflect light differently. An individual looking through the film is instantly aware of both how the object has changed and how it has remained the same. The technique is so sensitive that even the pressure of a finger on a block of granite shows up immediately, and the process has been found to have practical applications in the materials testing industry.