I forgot to report that the server of the CEST is up and running as usual, even though I am not there to look after it. Many thanks to Khun Janya, the department secretary, who is taking very good care of it ð
Click here for an audio file of my talk on “Meaningfulness and Technology Design: Contributions from Buddhism” given at Norwegian University of Science and Technology, Dragvoll, Monday 27 October, 2008.
The website of the Nanoethics Research Group has been completed. You can have a look at
Away to Norway and Sweden
I will be away to Trondheim, Norway and LinkÃķping, Sweden for three months starting tomorrow. I’ll be back on December 23. Meanwhile the activities of the CEST will consist mainly online :-). During this time I may have to shut down the http://www.stc.arts.chula.ac.th server because there is right now no one to maintain it.
Thousand Stars Podcast
The Thousand Stars Foundation has set up a new site for its podcasts. Audio files of Dharma teachings and talks and related topics, mostly on Tibet and the Himalayas, will be posted here.
Spiritual Computing
PUBLIC TALK ANNOUNCEMENT
SPIRITUAL COMPUTING
How spiritual principles are being integrated into the design of next-generation technologiesâĶand what does this mean for Thailand?
By Craig Warren Smith, PhD
Senior Advisor, Human Interactive Technology Laboratory, University of Washington
Room 708, Boromratchakumari Bldg., Faculty of Arts, Chulalongkorn University, Thursday, September 4, 2008, 2 – 4 pm (*please note the new time*)
Organized by the Center for Ethics of Science and Technology, Chulalongkorn University
What is Spiritual Computing?
Spiritual computing refers to technologies that further the spiritual experiences of users. In this case, âspiritualityâ refers to cultivation of compassion, wisdom, openness and other ethical qualities cultivated for thousands of years by spiritual disciplines, which are both religious and secular, theistic and non-theistic. Still an embryonic notion, Prof Smith predicts that spiritual computing will emerge as a key design principle in software fields such as computer search, home technologies, health care,. education, computer games and in âsocial marketingâ campaigns such as efforts to stop cigarette smoking.
He claims that Spiritual Computing will also become a factor in religions, as religious reformers use next-generation technologies to enhance ritual observances and spiritual realizations of their members. âSpiritual computing will have a disrupting effect on some organized religions, just technology has revealed and disrupted corrupt practices in government,â he says.
Who is Craig Warren Smith?
Professor Smith, one of the founders of the worldwide movement to close the Digital Divide, also is a longtime teacher of meditation in the Buddhist tradition. In his role as Senior Advisor to the University of Washingtonâs Human Interface Technology Laboratory, he is exploring a new paradigm in which spirituality and technology could converge to produce innovative new technologies that convey ethical principles. In Thailand, he is a Senior Fellow at the Center for Ethics of Science and Technology at Chulalongkorn University where he has collaborated with its director, Prof. Soraj Hongladarom, on a lecture series regarding âHappiness, Public Policy and Technology.â
What will the lecture consist of?
In the Bangkok lecture, he will report on his 2007 Spiritual Computing world lecture tour of research labs of Google, Microsoft, Yahoo, IBM, Electronic Arts and various universities such as Stanford and MIT. (See SpiritualComputing.com) In these lectures he conveyed operational definitions for spiritual experience and opened discussions on how spiritual realization could add value to Microsoftâs concept of the âdigital home of the future,â Google Earthâs home page, and Electronic Artsâ genres of computer games.
He will also introduce the idea that, as the digital economy spreads in Asia, spiritual themes that are imbedded in Asiaâs cultures will be expressed in technology design â causing Asian cultures to turn away from fantasies of Western materialistic lifestyles. He will suggest a theoretic framework, measurement concepts, and criteria that technologies designers can use to support the spread of ethical behavior in the general populous.
How can Spiritual Principles be Integrated into Next-Generation Technologies?
According to Prof. Smith, in the Spiritual Computing framework, technology designers must fit the following criteria:
- Satisfy the ethical concerns of governments and dominant religions, whether these are expressed explicitly (as in telecommunications regulation regarding childrenâs access to video games) or implicitly as in Syariah.
- Draw insights from the field of Human Computer Interaction (HCI) which looks beyond âuse of useâ to more fundamental and ethical ways of affecting the behavior of users.
- Gain measurement tools from neuroscience fields such as âneuroengineering,â and other cognitive sciences.
- Become adaptable to the practical needs and economic realities faced by low income users.
- Draw insight from the most robust spiritual and mindfulness traditions imbedded in Asian cultures,
- Lessen the âcarbon footprintâ of current technologies, so that they are environmentally appropriate.
- Engender participatory engagement by users.
What could Spiritual Computing Mean for Thailand?
Following the presentation, participants will respond offering commentary on the possible application of spiritual computing to Thailand, to Buddhist practice, and other themes.
Nanotechnology and Asian Values
Here is the podcast of Soraj Hongladarom’s talk on “Nanotechnology and Asian Values” at the Conference on Science, Technology and Human Values in the Context of Asian Development at National University of Singapore, July 27-29, 2008.
Meaningful User Experience
MEANINGFUL USER EXPERIENCE: Bringing mindfulness principles into the design of next generation technologies for emerging markets.
By Craig Warren Smith, Senior Advisor, Human Interactive Technology Laboratory, University of Washington
Since the end of the dot.com bust, âuser experience,â sometimes known as UX, became the driving factor in technology design and the basis for what is called Web 2.0. The trend became so powerful that communities of tens of millions of users appeared suddenly.
Now the user revolution is being extended to Asiaâs emerging markets. As it does so, the speaker predicts a paradigm shift in the user revolution, which he dubs MUX, or meaningful user experience. He will present a theoretic framework, measurement concepts, and criteria that designers can use to incorporate meaningfulness into technology designs.
According to Prof. Smith, in the MUX framework, technology designers must:
-
satisfy the ethical concerns of telecommunications regulators
-
draw insight from neuroscience and other cognitive sciences to counter the addictive impacts of technology on users.
-
generate applications that are pragmatic and appropriate for low-income users whose primary interest is not social networking but economic security
-
draw from the spiritual and mindfulness traditions imbedded in Asian cultures,
-
restrict the âcarbon footprintâ of technologies, so that they are environmentally appropriate.
The speaker will give examples of meaningful technologies that may emerge in next-generation technologies for health care, education, home design, search engines and in religion.
Following the presentation, Thai theorists, computer scientists, and technology designers will respond, offering commentary on the MUX notion and offering further examples of developments that fit into criteria for MUX.
represents the most sudden and dramatic formation of engaged communities, some numbering tens of millions of users in just a few months. As the user revolution intensifies and shifts its locus away from USA to Asia, the trend
As competition intensifies for to win loyalty among users, the concept of Meaningful User Experience (MUX) has emerged.
Now the focus of Web 2.0 is moving to Asiaâs emerging markets where designers must satisfy the ethical concerns of governments, parents and other stakeholders.
Craig Warren Smith, PhD, is Senior Advisor to the University of Washingtonâs Human Interactive Technology Laboratory, the founder of the concept of âspiritual computingâ and a Senior Fellow at Chulalongkorn Universityâs Center for Ethics in Science and Technology.
will explain how Meaningful User Experience (MUX) could be the next stage of the user revolution in technology as competition for users intensifies and as designers seek to incorporate the ethical concerns of government regulators in emerging markets.
From: Craig Warren Smith
January 14, 2008
Regarding: Proposal for a Center for Meaningful Technologies
This memo suggests a partnership between Chulalongkorn University, King Monkut University and the web site, DigitalDivide.org, to establish a Bangkok based Center of Meaningful Technologies (CMT) to commence on January 1, 2009. Its purpose would be the design, prototyping, and deployment of technologies that transmit âmeaningful user experienceâ (MUX) to citizens in emerging markets. I propose an MOU signing Feb 7 between these partners , stating their intension to open discussions regarding the feasibility, and the organizational and financial model for the Center.
CMTâs Purpose
The Center would serve as a magnet for technology laboratories around the world in the field of Human Computer Interface (HCI), in which the purpose is to generate beneficial human impacts via technology. Responding to the humanistic critique of technology of philosopher since Heidegger, HCI researchers have grown in numbers and influence. But their research agendas are biased towards the circumstances of advanced markets. They lack an entity such as CMT that would adapt HCI perspectives to the social, educational and ethical needs of emerging markets.
CMT would also bring Web 2.01 perspectives into emerging markets and foster ethical ICT regulatory reforms, possibly via a partnership with the International Telecommunications Union.
In addition to interacting with academic labs (Stanford, MIT, Carnegie Mellon, et al), CMT would also collaborate with corporate laboratories, corporate educational marketing divisions, and CSR-programs that focus on generating beneficial social and educational impacts in emerging markets.
Though developed in Thailand, CMT would look beyond the Thai market to Indonesia (where a complementary initiative is in place, also linked to DigitalDivide.org) and other Asian markets. Currently, there is no internationally recognized technology design and policy center for emerging markets that specifically addresses humanistic and ethical impacts of technology.
Combining Separate Strengths
The project would combine the broad interdisciplinary perspectives of Chulalongkorn University (organized by its Center for Ethics in Science and Technology) together with the technologically mediated learning perspectives of King Monkut University of Technology (organized by its Innovative Learning Institute and the constructionist Darunsikkhalai School for Innovative Learning.) The partnership would engage DigitalDivide.org as its communications vehicle focused on the formulations and deployment of new technologies that address social needs of emerging markets, as well as encouraging innovations that adapt ICT ecosystems to the bottom. DigitalDivide.org is being converted into a Web 2.0 interactive web site with a Thai portal.
Evolving from the Chulalongkorn Colloquia
This initiativeâs framework would emerge from the colloquium series organized by the Center for Ethics in Science and Technology at Chulalongkorn, called âHappiness, Technology and Public Policy.â Further events in this series focus on education, multimedia and rural development. The series is eliciting a series of recommendations that may be implemented by the Center. These recommendations incorporate public and private sectors and may lead to the formulation of public/private partnerships, supported by ICT regulatory reforms that may be propagated in emerging markets with the help of the International Technology Union. For example, the initial seminar elicited a series of recommendation for technologies that incorporate mindfulness into health care practices. They also yielded a broader recommendations by DPM Paiboon for technologies that support citizen participation and mindfulness practices in Thailand.
What is MUX?
Increasingly, digital technologies have gained the capacity to transmit âexperiences,â not just information â and this trend is destined to accelerate dramatically in light of developments now in the worldâs technology leading laboratories. As microchip technology evolves, these experiences will be increasingly immersive. They will shape behavior of users â addicting them and/or empowering them. It is a concern for public policy makers as well as ethicists and technology researchers themselves that new technologies minimize harm and optimize benefits to users. Yet currently, technology designers and public policy makers lack methods, measures and economic models for the successful design and deployment of beneficial technologies.
Possible Program activities of CMT
The following programmatic activities could be initiated in CMT:
-
Development of a methodology for integrating MUX into the design of new software, eg for One Laptop Per Child.
-
Development of an innovative design prototyping process that integrates mindfulness experiences into the design process.
-
Development of meaningful technologies in four user domains: health care, education, multimedia and rural development.
-
Development of operational definitions and measures for meaningfulness.
-
Developing the philosophical, spiritual, scientific, anthropological, and educational theoretic foundations for meaningful technologies.
-
Developing a scenario for the development of âecosystemsâ of technology applications for Thailand.
-
A project for scaling up child-centered education in Thailand with the help of technologies.
-
Development of public/private partnerships and new strategic alliances fostering meaningful technologies.
-
Development of public policy and regulatory innovations fostering meaningful technologies.
Here are presentation files for the talk on Human Enhancement: Ethical Issues and Nanotechnology and Asian Values. The first talk was given on July 4, 2008 at Chulalongkorn University and the other at National University of Singapore on July 28, 2008.
āđāļāļĢāļāļāļēāļĢāļāļąāļāļāļēāļĢāļāļĢāļ°āļāļļāļĄāļ§āļīāļāļēāļāļēāļĢ
âāļāļīāļāļāļąāļāļāļĩāļ§āļīāļ: āļĄāļļāļĄāļĄāļāļāļāļēāļāļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļēāļāļąāļāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđâ
(Mind and Life: Perspectives from Buddhism and Science)
āļŦāđāļāļ 210 āļāļēāļāļēāļĢāļĄāļŦāļēāļāļļāļŽāļēāļĨāļāļāļĢāļāđ āļāļļāļŽāļēāļĨāļāļāļĢāļāđāļĄāļŦāļēāļ§āļīāļāļĒāļēāļĨāļąāļĒ
āļ§āļąāļāļāļĩāđ 29-30 āļŠāļīāļāļŦāļēāļāļĄ āļ.āļĻ. 2551
āļŦāļĨāļąāļāļāļēāļĢāđāļĨāļ°āđāļŦāļāļļāļāļĨ
āļāļēāļĢāļāļĢāļ°āļāļļāļĄāļāļĩāđāđāļāđāļāļāļēāļĢāļāļĢāļ°āļāļļāļĄāļāđāļāđāļāļ·āđāļāļāļāļāļ âāļāļĨāļļāđāļĄāļŠāļāļāļāļēāļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļēāđāļĨāļ°āļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđāļāļąāļāļāļēāļĢāļēâ (The Thousand Stars Buddhism and Science Group) āļāļķāđāļāđāļāđāļāļāļĨāļļāđāļĄāļāļāļāļāļąāļāļ§āļīāļāļēāļāļēāļĢāļāļąāđāļāļāļēāļāļāđāļēāļāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđāđāļĨāļ°āļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļē āļāļķāđāļāļāļĒāļđāđāļ āļēāļĒāđāļāđāļāļēāļĢāļāļĢāļīāļŦāļēāļĢāļāļēāļāļāļāļāļĄāļđāļĨāļāļīāļāļīāļāļąāļāļāļēāļĢāļēāđāļĨāļ°āļĻāļđāļāļĒāđāļāļĢāļīāļĒāļāļĢāļĢāļĄāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđāđāļĨāļ°āđāļāļāđāļāđāļĨāļĒāļĩ āļāļāļ°āļāļąāļāļĐāļĢāļĻāļēāļŠāļāļĢāđ āļāļļāļŽāļēāļĨāļāļāļĢāļāđāļĄāļŦāļēāļ§āļīāļāļĒāļēāļĨāļąāļĒ
āļāļĨāļļāđāļĄāļŠāļāļāļāļēāļāļĩāđāļŠāļāđāļāđāļāđāļĄāļļāļĄāļāđāļēāļāđāļāļĩāđāļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļēāļŠāļēāļĄāļēāļĢāļāđāļĨāļāđāļāļĨāļĩāđāļĒāļāļāļąāļāđāļāđāļāļąāļāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđ āļāļąāđāļāļāļĩāđāđāļāļ·āđāļāļāļ§āļēāļĄāđāļāđāļēāđāļāļĢāļ°āļŦāļ§āđāļēāļāļāļąāļāļāļąāļāļāļ°āļāļģāđāļāļŠāļđāđāļāļēāļĢāļāļĩāđāļŠāļąāļāļāļĄāļāļ°āđāļāđāļēāđāļāļāļąāđāļāļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļēāđāļĨāļ°āļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđāđāļāđāļāđāļĄāļļāļĄāļāļĩāđāļŦāļĨāļēāļāļŦāļĨāļēāļĒāļāļ§āđāļēāļāļāļ§āļēāļāđāļĨāļ°āļĨāļķāļāļāļķāđāļāļĄāļēāļāļĒāļīāđāļāļāļķāđāļ āđāļĨāļ°āļāļ°āļāļģāđāļāļŠāļđāđāđāļāļ§āļāļēāļāļāļāļāļāļēāļĢāļāļģāļ§āļīāļāļąāļĒāđāļŦāļĄāđāđ āļāļąāđāļāļāļēāļāļāđāļēāļāļāļēāļĢāļ§āļīāļāļąāļĒāļāļ·āđāļāļāļēāļāđāļĨāļ°āļāļēāļĢāļ§āļīāļāļąāļĒāļāļĢāļ°āļĒāļļāļāļāđ āļĒāļīāđāļāđāļāļāļ§āđāļēāļāļąāđāļ āļāļđāđāļāļāļīāļāļąāļāļīāļāļĢāļĢāļĄāđāļāļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļēāļāđāļāļ°āđāļāđāļāļ§āļēāļĄāļĢāļđāđāđāļŦāļĄāđāļāļĩāđāļĄāļēāļāļēāļāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđ āļāļąāļāđāļāđāļāļāļĨāļāļēāļāļāļēāļĢāđāļĨāļāđāļāļĨāļĩāđāļĒāļāļāļąāļāļāļĨāđāļēāļ§āļāļĩāđ
āļāļēāļĢāļāļĢāļ°āļāļļāļĄāļāļĢāļąāđāļāļāđāļāļāđāļāļāļāļāļĨāļļāđāļĄāļŠāļāļāļāļēāļŊ āđāļāđāļāđāļĢāļ·āđāļāļāđāļāļĩāđāļĒāļ§āļāļąāļāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđāļāļēāļĒāļ āļēāļ āđāļāđāđāļāđ āļāļģāđāļāļīāļāļāļāļāļāļąāļāļĢāļ§āļēāļĨ āđāļĨāļ°āđāļāļĢāļāļŠāļĢāđāļēāļāļāļēāļāļāļīāļŠāļīāļāļŠāđāđāļĨāļ°āđāļāļĄāļĩāļāļāļāļŠāļŠāļēāļĢ āđāļāđāđāļāļāļĢāļąāđāļāļāļĩāđ āļŦāļąāļ§āļāđāļāļāļ°āđāļāđāļāđāļĢāļ·āđāļāļāđāļāļĩāđāļĒāļ§āļāļąāļāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđāļāļĩāļ§āļ āļēāļ āđāļāļĒāđāļāļāļēāļ°āđāļĢāļ·āđāļāļāđāļāļĩāđāļĒāļ§āļāļąāļāļāļīāļ āļāļēāļĢāļĢāļđāđāļŠāļģāļāļķāļ āđāļĨāļ°āļŠāļĄāļāļ
āļāļāļāļāļēāļāļāļĩāđ āļāļēāļĢāļĻāļķāļāļĐāļēāļāđāļāļāļ§āđāļēāđāļĢāļ·āđāļāļāļāļīāļāļāļąāļāļŠāļĄāļāļ āļāđāļĄāļĩāļāļ§āļēāļĄāļŠāļąāļĄāļāļąāļāļāđāļāļĒāđāļēāļāđāļāļāđāļāđāļāļāļąāļāļāļąāļāļŦāļēāđāļĢāļ·āđāļāļāļāļēāļĢāļĄāļĩāļāļĩāļ§āļīāļāļāļĒāļđāđāļāļąāļāļāļēāļĢāļāļēāļĒ āļāļąāļāļŦāļēāļŠāļģāļāļąāļāļāđāļāļ·āļāļāļąāļāļŦāļēāļ§āđāļē āđāļāļīāļāļāļ°āđāļĢāļāļķāđāļāđāļāđāļāļīāļāđāļĄāļ·āđāļāļĢāđāļēāļāļāļēāļĒāļāļēāļĒāđāļāđāļĨāđāļ§ āļāļķāđāļāļāļąāļāļŦāļēāļāļĩāđāļĄāļĩāļāļđāļāļāļķāļāđāļāļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļēāđāļĨāļ°āļĻāļēāļŠāļāļēāļāļ·āđāļāđāļāļĒāđāļēāļāļĨāļ°āđāļāļĩāļĒāļ āđāļāđāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđāļāļĨāļąāļāđāļĄāđāļāļđāļāļāļķāļāđāļĨāļĒ
āļāļēāļĢāļŠāļāļāļāļēāļāļĩāđāļāđāļāļ°āđāļāđāļāļāļēāļĢāđāļāļīāļāļāļĢāļ°āđāļāđāļāļāļ āļīāļāļĢāļēāļĒāđāļāļŦāļąāļ§āļāđāļāļāļąāļāļāđāļēāļŠāļāđāļāļĒāļīāđāļāļāļĩāđ āļāļĨāļāļ§āļāļāļĢāļ°āļāļēāļĢāļŦāļāļķāđāļāļāļāļāļāļēāļĢāļāļ āļīāļāļĢāļēāļĒāļāļĩāđāļāđāļāļ·āļāļ§āđāļē āđāļĢāļēāļāļ§āļĢāļāļ°āđāļāļĢāļĩāļĒāļĄāļāļąāļ§āļāļēāļĒāļāļĒāđāļēāļāđāļĢ āļāļđāđāļāđāļ§āļĒāļāļĩāđāļāđāļāļāđāļāļāļīāļāļāļąāļāļāļ§āļēāļĄāļāļēāļĒāļāļ§āļĢāļāļ°āļāļāļīāļāļąāļāļīāļāļąāļ§āļāļĒāđāļēāļāđāļĢ āđāļĨāļ°āļāļļāļāļĨāļēāļāļĢāļŠāļēāļāļēāļĢāļāļŠāļļāļāļāļĩāđāļāđāļāļāļāļđāđāļĨāļāļđāđāļāđāļ§āļĒāđāļŦāļĨāđāļēāļāļĩāđ āļāļ§āļĢāļĄāļĩāļŦāļĨāļąāļāļāļēāļĢāđāļāļāļēāļĢāļāļāļīāļāļąāļāļīāļāļĒāđāļēāļāđāļĢāļāđāļēāļ
āļāđāļ§āļĒāđāļŦāļāļļāļāļĩāđ āļāļēāļĢāļāļĢāļ°āļāļļāļĄāđāļĢāļ·āđāļāļ âāļāļīāļāļāļąāļāļāļĩāļ§āļīāļ: āļĄāļļāļĄāļĄāļāļāļāļēāļāļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļēāļāļąāļāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđâ āļāļķāļāđāļāđāļāļāļēāļĢāđāļāļīāļāļāļĢāļ°āđāļāđāļāļāļēāļĢāļŠāļāļāļāļēāđāļĨāļāđāļāļĨāļĩāđāļĒāļāļāļĢāļĢāļĻāļāļ°āļĢāļ°āļŦāļ§āđāļēāļāļāļąāļāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđāļāļąāļāļāļąāļāļ§āļīāļāļēāļāļēāļĢāļāļēāļāļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļēāđāļĨāļ°āļāļđāđāļāļāļīāļāļąāļāļīāļāļĢāļĢāļĄāļāļēāļāļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļē
āļāļģāļāļēāļĄāļŠāļģāļāļąāļāļāļĩāđāļāļ°āļĄāļēāļāļ āļīāļāļĢāļēāļĒāđāļĨāļāđāļāļĨāļĩāđāļĒāļāļāļąāļāļāđāļĄāļĩāđāļāđāļ âāļāļīāļāļāļąāļāļŠāļĄāļāļāļŠāļąāļĄāļāļąāļāļāđāļāļąāļāļāļĒāđāļēāļāđāļĢâ âāļāļĢāļ°āļāļ§āļāļāļēāļĢāļāļēāļāļāļĢāļ°āļŠāļēāļāļŠāļĢāļĩāļĢāļ§āļīāļāļĒāļēāļĄāļĩāļāļīāļāļāļīāļāļĨāļāļĒāđāļēāļāđāļĢāļāđāļāļāļīāļāđāļĨāļ°āļ§āļīāļāļāļēāļ (āļāļēāļĢāļĢāļąāļāļĢāļđāđ)â âāļāļģāļŠāļāļāļāļāļāļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļēāļĄāļĩāļāļĩāđāļāļĢāļāļāļąāļāļŦāļĢāļ·āļāļāđāļēāļāļāļēāļāļāļĨāļāļēāļĢāļ§āļīāļāļąāļĒāļāļāļāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđāļāļĢāļ°āļāļēāļĢāđāļāļāđāļēāļâ âāđāļāļīāļāļāļ°āđāļĢāļāļķāđāļāđāļāđāļāļīāļāđāļĨāļ°āļāļēāļĢāļĢāļąāļāļĢāļđāđāđāļĄāļ·āđāļāļĢāđāļēāļāļāļēāļĒāļāļēāļĒāđāļâ âāļāļēāļĢāļāļāļīāļāļąāļāļīāļāļąāļ§āđāļāļ·āđāļāđāļāļĢāļĩāļĒāļĄāļāļąāļ§āļāļēāļĒāļāļ§āļĢāļāļ°āļāļģāļāļĒāđāļēāļāđāļĢâ âāļāļēāļĒāļāļąāļāļāļīāļāļŠāļąāļĄāļāļąāļāļāđāļāļąāļāļāļĒāđāļēāļāđāļĢâ âāļāļīāļāļāļąāļāļ āļēāļĐāļēāļŠāļąāļĄāļāļąāļāļāđāļāļąāļāļāļĒāđāļēāļāđāļĢâ āđāļĨāļ°āļāļģāļāļēāļĄāļāļ·āđāļāđāļāļĩāđāđāļāļĩāđāļĒāļ§āļāđāļāļ
āļ§āļąāļāļāļļāļāļĢāļ°āļŠāļāļāđ
1.āđāļāļ·āđāļāđāļŦāđāļāļĢāļ°āļāļēāļāļāđāļāļīāļāļāļ§āļēāļĄāļāļĢāļ°āļŦāļāļąāļāļāđāļāļāļ§āļēāļĄāļŠāļģāļāļąāļāļāļāļāļāļīāļāđāļĨāļ°āļĄāļīāļāļīāļāļāļāļāļīāļāļāļąāļāļāļēāļĢāļĢāļđāđāļŠāļģāļāļķāļāđāļāļāđāļēāļāļāđāļēāļāđ
2.āđāļāđāļāđāļ§āļāļĩāđāļĨāļāđāļāļĨāļĩāđāļĒāļāļāļ§āļēāļĄāļāļīāļāđāļŦāđāļāđāļĨāļ°āļāļĨāļāļēāļĢāļ§āļīāļāļąāļĒāđāļāļĩāđāļĒāļ§āļāļąāļāļāļīāļ āļŠāļĄāļāļāđāļĨāļ°āļ§āļīāļāļāļēāļ āļĢāļ°āļŦāļ§āđāļēāļāļāļąāļāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđ āđāļāļāļĒāđ āđāļĨāļ°āļāļąāļāļ§āļīāļāļēāļāļēāļĢāļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļēāļāļąāļāļāļđāđāļāļāļīāļāļąāļāļīāļāļĢāļĢāļĄ
3.āđāļāļ·āđāļāđāļŦāđāđāļāļīāļāļāļ§āļēāļĄāđāļāđāļēāđāļāļāļĩāđāļĨāļķāļāļāļķāđāļāļĒāļīāđāļāļāļķāđāļ āļāļąāđāļāļāļēāļāļāđāļēāļāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđāđāļĨāļ°āļāļēāļĢāļāļĢāļ°āļŠāļēāļāļāļļāļāļāļāļĢāļĢāļĄāļāļąāļāđāļĨāļāļŠāļĄāļąāļĒāđāļŦāļĄāđ
4.āļāļąāļāļāļēāđāļāļ§āļāļēāļāļāļēāļĢāļ§āļīāļāļąāļĒ āļāļąāđāļāļāļēāļāļāđāļēāļāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđ āđāļĨāļ°āļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļē āļāļąāļāđāļāđāļāļāļĨāļāļēāļāļāļēāļĢāļāļĢāļ°āļŠāļēāļāđāļāļ§āļāļīāļāđāļāđāļēāļāđāļ§āļĒāļāļąāļ
āļāļĢāļĢāļĒāļēāļĒāļāļīāđāļĻāļĐ
1.āļĻ. āļāļ. āļāļĢāļąāļŠ āļŠāļļāļ§āļĢāļĢāļāđāļ§āļĨāļē (āļāļāļ°āđāļāļāļĒāļĻāļēāļŠāļāļĢāđāļāļļāļŽāļēāļĨāļāļāļĢāļāđāļĄāļŦāļēāļ§āļīāļāļĒāļēāļĨāļąāļĒ)
2.āļĻ. āļāļ. āļāļĢāļ°āļŠāļēāļ āļāđāļēāļāđāļ (āđāļāļĢāļāļāļēāļĢāļāļīāļāļ§āļīāļ§āļąāļāļāđ)
3.āļāļĻ. āļāļĢ. āļāļĢāļ°āļāļāļāđ āļāļąāļĻāļ§āļ§āļīāļĢāļļāļŽāļŦāļāļēāļĢ (āļāļāļ°āļāļąāļāļĐāļĢāļĻāļēāļŠāļāļĢāđ āļāļļāļŽāļēāļĨāļāļāļĢāļāđāļĄāļŦāļēāļ§āļīāļāļĒāļēāļĨāļąāļĒ)
4.āļāļļāļāļāļāļąāļĒ āļāļąāļāļāļĢāđāđāļāđāļēāļāļēāļĒ (āļŠāļģāļāļąāļāļāļīāļĄāļāđāļāļĩāđāļāđāļĄāļāļĩ)
5.āļāļēāļāļēāļĢāļĒāđāđāļĻāļĢāļĐāļāļāļāļĐāđ āļāļāļŠāļāļ§āļ (āļāļąāļāļ§āļīāļāļēāļāļēāļĢāļāļīāļŠāļĢāļ°)
6.āļĢāļĻ. āļāļĢ. āļāļĪāļĐāļāļēāļ§āļĢāļĢāļ āļŦāļāļĻāđāļĨāļāļēāļĢāļĄāļ āđ (āļĄāļđāļĨāļāļīāļāļīāļāļąāļāļāļēāļĢāļē)
7.āļāļēāļāļēāļĢāļĒāđāļĄāļīāļ§ āđāļĒāļīāļāđāļāđāļ (āļĄāļđāļĨāļāļīāļāļīāļāļąāļāļāļēāļĢāļē)
āļāļēāļĢāļāļĢāļĢāļĒāļēāļĒāļāļīāđāļĻāļĐ âThe Japanese Mind as Reflected in the Use of Honorificsâ
Prof. Sachiko Ide (President, International Pragmatic Association; Professor Emaritus,
Japan Womenâs University, Tokyo)
āļāļēāļĢāļŠāļāļāļāļē âāļāļīāļ āļāļēāļĒāļāļąāļāļāļąāļ§āļāļāđāļāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđāđāļĨāļ°āļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļēâ
1.āļĻ. āļāļĢ. āļŠāļĄāļ āļēāļĢ āļāļĢāļĄāļāļē (āļāļāļ°āļāļąāļāļĐāļĢāļĻāļēāļŠāļāļĢāđ āļāļļāļŽāļēāļĨāļāļāļĢāļāđāļĄāļŦāļēāļ§āļīāļāļĒāļēāļĨāļąāļĒ)
2.āļāļĢ. āļ§āļļāļāļīāļāļāļĐāđ āđāļāļĢāļĩāļĒāļāļāļĢāļīāļĒāļ§āļąāļāļāđ (āļŠāļāļēāļāļąāļāļŠāļŦāļŠāļ§āļĢāļĢāļĐ)
3.āļĻ. āļāļ. āļāļāļąāļāļāđ āļĻāļĢāļĩāđāļāļĩāļĒāļĢāļāļīāļāļāļĢ (āļāļāļ°āđāļāļāļĒāļĻāļēāļŠāļāļĢāđ āļāļļāļŽāļēāļĨāļāļāļĢāļāđāļĄāļŦāļēāļ§āļīāļāļĒāļēāļĨāļąāļĒ)
4.āļĢāļĻ. āļāļĢ. āđāļŠāļĢāļąāļāļāđ āļŦāļāļĻāđāļĨāļāļēāļĢāļĄāļ āđ â āļāļđāđāļāļģāđāļāļīāļāļāļēāļĢāļāļ āļīāļāļĢāļēāļĒ (āļĻāļđāļāļĒāđāļāļĢāļīāļĒāļāļĢāļĢāļĄāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđāđāļĨāļ°āđāļāļāđāļāđāļĨāļĒāļĩ āļāļāļ°āļāļąāļāļĐāļĢāļĻāļēāļŠāļāļĢāđ āļāļļāļŽāļēāļĨāļāļāļĢāļāđāļĄāļŦāļēāļ§āļīāļāļĒāļēāļĨāļąāļĒāđāļĨāļ°āļĄāļđāļĨāļāļīāļāļīāļāļąāļāļāļēāļĢāļē)
āļāļīāļāļāļĢāļĢāļĄāļāļīāđāļĻāļĐāđāļāļĒ āļāļāļāļĨ āļ§āļīāļĢāļļāļŽāļŦāļāļļāļĨ (Open Space Group)
āđāļŠāļāļāļāļ§āļēāļĄāļāļĢāļ°āļŠāļāļāđāđāļāđāļēāļĢāđāļ§āļĄāļāļēāļāļāļĩāđ 1000tara@gmail.com; s.hongladarom@gmail.com; areeratana@cpbequity.co.th
Fax: 02 528 5308 āđāļāļĢ. 02 218 4756, 02 528 5308
āđāļĄāđāđāļāđāļāļāđāļēāļĨāļāļāļ°āđāļāļĩāļĒāļ
āļāļģāļŦāļāļāļāļēāļĢ
āļ§āļąāļāļĻāļļāļāļĢāđāļāļĩāđ 29 āļŠāļīāļāļŦāļēāļāļĄ 2551
8.15-8.45 āļĨāļāļāļ°āđāļāļĩāļĒāļ
8.45-10.00 āļāļēāļāļāļāļēāļāļīāđāļĻāļĐ âāļāļąāļāļāđāļāļąāļ cognitive sciencesâ
āļĻ. āļāļ. āļāļĢāļąāļŠ āļŠāļļāļ§āļĢāļĢāļāđāļ§āļĨāļē
10.00-10.30 āļāļąāļāļĢāļąāļāļāļĢāļ°āļāļēāļāļāđāļģāļāļē
10.30-10.45 āļāļīāļāļāļĢāļĢāļĄāļāļāļāļĄāļđāļĨāļāļīāļāļīāļāļąāļāļāļēāļĢāļē
10.45-12.00 âāļāļīāļāļāļąāļāļāļĩāļ§āļīāļāđāļĨāļ°āļāļąāļāļĢāļ§āļēāļĨâ
āļĻ. āļāļ. āļāļĢāļ°āļŠāļēāļ āļāđāļēāļāđāļ
12.00-13.00 āļāļąāļāļĢāļąāļāļāļĢāļ°āļāļēāļāļāļēāļŦāļēāļĢāļāļĨāļēāļāļ§āļąāļ
13.00-15.00 āļāļēāļĢāđāļŠāļ§āļāļēāđāļĢāļ·āđāļāļ âāļāļīāļ āļāļēāļĒ āļāļąāļāļāļąāļ§āļāļāđāļāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđāđāļĨāļ°āļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļēâ
āļāļđāđāļāļģāđāļāļīāļāļĢāļēāļĒāļāļēāļĢ: āļĢāļĻ. āļāļĢ. āđāļŠāļĢāļąāļāļāđ āļŦāļāļĻāđāļĨāļāļēāļĢāļĄāļ āđ
āļāļđāđāđāļŠāļ§āļāļē: āļĻ. āļāļ. āļāļāļąāļāļāđ āļĻāļĢāļĩāđāļāļĩāļĒāļĢāļāļīāļāļāļĢ, āļĻ. āļāļĢ. āļŠāļĄāļ āļēāļĢ āļāļĢāļĄāļāļē, āļāļĢ. āļ§āļļāļāļīāļāļāļĐāđ āđāļāļĢāļĩāļĒāļāļāļĢāļīāļĒāļ§āļąāļāļāđ
15.00-15.30 āļāļąāļāļĢāļąāļāļāļĢāļ°āļāļēāļāļāđāļģāļāļē
15.30-16.30 āļāļēāļĢāļŠāļāļāļāļēāđāļĢāļ·āđāļāļāļāļīāļāđāļāļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđāļāļąāļāļāļļāļāļāļĻāļēāļŠāļāļē (āļāđāļ)
āļ§āļąāļāđāļŠāļēāļĢāđāļāļĩāđ 30 āļŠāļīāļāļŦāļēāļāļĄ āļ.āļĻ. 2551
9.00-10.15 âāļāļīāļ āļ§āļīāļāļāļēāļ āđāļĨāļ°āļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļēâ
āļāļļāļāļāļāļąāļĒ āļāļąāļāļāļĢāđāđāļāđāļēāļāļēāļĒ
10.15-10.45 āļāļąāļāļĢāļąāļāļāļĢāļ°āļāļēāļāļāđāļģāļāļē
10.45-11.45 âāļāļīāļāđāļāļāļĢāļąāļāļāļēāļāļīāļāđāļāļĩāļĒâ
āļāļĻ. āļāļĢ. āļāļĢāļ°āļāļāļāđ āļāļąāļĻāļ§āļ§āļīāļĢāļļāļŽāļŦāļāļēāļĢ
11.45-13.00 āļāļąāļāļĢāļąāļāļāļĢāļ°āļāļēāļāļāļēāļŦāļēāļĢāļāļĨāļēāļāļ§āļąāļ
13.00-14.30 āļāļēāļĢāļāļĢāļĢāļĒāļēāļĒāļāļīāđāļĻāļĐ âThe Japanese Mind as Reflected in the Use of Honorificsâ
(āļāļīāļāđāļāļāļāļĩāđāļāļļāđāļāļāļĩāđāļŠāļ°āļāđāļāļāļāļēāļāļāļēāļĢāđāļāđāļāļģāļŠāļļāļ āļēāļ)
Prof. Sachiko Ide
14.30-15.00 āļāļąāļāļĢāļąāļāļāļĢāļ°āļāļēāļāļāđāļģāļāļē
15.00-16.00 âāļāļīāļāļāļąāļāļāļĩāļ§āļīāļāđāļāļāļļāļāļāļĻāļēāļŠāļāļēāđāļāļāļāļĩāļâ
āļ. āđāļĻāļĢāļĐāļāļāļāļĐāđ āļāļāļŠāļāļ§āļ
16.00-17.00 âāļāļīāļ āļāļĩāļ§āļīāļ āļāļ§āļēāļĄāļāļēāļĒ: āļāļąāļĻāļāļ°āļāļēāļāļāļīāđāļāļâ
āļĢāļĻ. āļāļĢ. āļāļĪāļĐāļāļēāļ§āļĢāļĢāļ āļŦāļāļĻāđāļĨāļāļēāļĢāļĄāļ āđāđāļĨāļ°āļāļļāļāļĄāļīāļ§ āđāļĒāļīāļāđāļāđāļ
17.00-17.30 āļāļēāļĢāļĢāđāļēāļĒāļĢāļģāđāļāļ·āđāļāļāļēāļĢāļāļ·āđāļāļĢāļđāđāđāļĨāļ°āđāļāļīāļāļāļēāļāļ āļēāļĒāđāļ
āļāļļāļāļāļāļāļĨ āļ§āļīāļĢāļļāļŽāļŦāļāļļāļĨ
18.00-20.00 āļāļēāļāđāļĨāļĩāđāļĒāļāļĢāļąāļāļĢāļāļāđāļāļ·āđāļāđāļāđāļāđāļāļĩāļĒāļĢāļāļīāđāļāđāļĻāļēāļŠāļāļĢāļēāļāļēāļĢāļĒāđāļāļēāļāļīāđāļāļ° āļāļīāđāļāļ°
āđāļāļĨāļāļāļ°āđāļāļĩāļĒāļ
âāļāļīāļāļāļąāļāļāļĩāļ§āļīāļ: āļĄāļļāļĄāļĄāļāļāļāļēāļāļāļĢāļ°āļāļļāļāļāļĻāļēāļŠāļāļēāđāļĨāļ°āļ§āļīāļāļĒāļēāļĻāļēāļŠāļāļĢāđâ
29 â 30 āļŠāļīāļāļŦāļēāļāļĄ āļ.āļĻ. 2551
āļŦāđāļāļ 210 āļāļēāļāļēāļĢāļĄāļŦāļēāļāļļāļŽāļēāļĨāļāļāļĢāļāđ āļāļļāļŽāļēāļĨāļāļāļĢāļāđāļĄāļŦāļēāļ§āļīāļāļĒāļēāļĨāļąāļĒ
āļāļ·āđāļ-āļāļēāļĄāļŠāļāļļāļĨ âĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶ.
āļŠāļāļēāļāļāļĩāđāļāļģāļāļēāļ âĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶ..
âĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶ..
âĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶ..
āđāļāļĢ. âĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶ.. Email âĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶâĶ..
ÂŦāļāđāļēāļāđāļāđāļēāļāļāđāļŠāļāļāļāļ§āļēāļĄāļāļģāļāļāđāļāđāļēāļĢāđāļ§āļĄāļāļēāļĢāļāļĢāļ°āļāļļāļĄāļāļĢāļąāđāļāļāļĩāđ
āļāļĢāļļāļāļēāļŠāđāļāđāļāļĨāļāļāļ°āđāļāļĩāļĒāļāļāļąāļāļāļĨāđāļēāļ§āļĄāļēāļāļĩāđ āļĢāļĻ. āļāļĢ. āđāļŠāļĢāļąāļāļāđ āļŦāļāļĻāđāļĨāļāļēāļĢāļĄāļ āđ āļ āļēāļāļ§āļīāļāļēāļāļĢāļąāļāļāļē āļāļāļ°āļāļąāļāļĐāļĢāļĻāļēāļŠāļāļĢāđ āļāļļāļŽāļēāļĨāļāļāļĢāļāđāļĄāļŦāļēāļ§āļīāļāļĒāļēāļĨāļąāļĒ āđāļāļĢāļŠāļēāļĢ 02 218 4755 āļ āļēāļĒāđāļāļ§āļąāļāļāļĩāđ 22 āļŠāļīāļāļŦāļēāļāļĄ āļ.āļĻ. 2551