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Uncategorized

CEST Server

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 🙂

Categories
design information technology meaningfulness

Talk on "Meaningful Technologies"

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 presentation file of the talk is here.
Categories
ethics Nanoethics nanotechnology research

Website of the Nanoethics Research Group

The website of the Nanoethics Research Group has been completed. You can have a look at

http://sites.google.com/site/nncollection/Home

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Uncategorized

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.

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Uncategorized

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.

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Craig Smith Spiritual Computing

Spiritual Computing

PUBLIC TALK ANNOUNCEMENT

SPIRITUAL COMPUTING

How spiritual principles are being integrated into the design of next-generation technologiesâ€Ķand 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, “spirituality” 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 “social marketing” 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. “Spiritual computing will have a disrupting effect on some organized religions, just technology has revealed and disrupted corrupt practices in government,” 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 Washington’s 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 “Happiness, Public Policy and Technology.”

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 Microsoft’s concept of the “digital home of the future,” Google Earth’s home page, and Electronic Arts’ genres of computer games.
He will also introduce the idea that, as the digital economy spreads in Asia, spiritual themes that are imbedded in Asia’s cultures will be expressed in technology design – 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 children’s access to video games) or implicitly as in Syariah.
  • Draw insights from the field of Human Computer Interaction (HCI) which looks beyond “use of use” to more fundamental and ethical ways of affecting the behavior of users.
  • Gain measurement tools from neuroscience fields such as “neuroengineering,” 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 “carbon footprint” 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.

Categories
podcast

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.

Categories
Uncategorized

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, “user experience,” 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 Asia’s 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 “carbon footprint” 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 Asia’s 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 Washington’s Human Interactive Technology Laboratory, the founder of the concept of “spiritual computing” and a Senior Fellow at Chulalongkorn University’s 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 “meaningful user experience” (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.

CMT’s 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 initiative’s framework would emerge from the colloquium series organized by the Center for Ethics in Science and Technology at Chulalongkorn, called “Happiness, Technology and Public Policy.” 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 “experiences,” not just information – and this trend is destined to accelerate dramatically in light of developments now in the world’s technology leading laboratories. As microchip technology evolves, these experiences will be increasingly immersive. They will shape behavior of users – 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:

  1. Development of a methodology for integrating MUX into the design of new software, eg for One Laptop Per Child.

  2. Development of an innovative design prototyping process that integrates mindfulness experiences into the design process.

  3. Development of meaningful technologies in four user domains: health care, education, multimedia and rural development.

  4. Development of operational definitions and measures for meaningfulness.

  5. Developing the philosophical, spiritual, scientific, anthropological, and educational theoretic foundations for meaningful technologies.

  6. Developing a scenario for the development of “ecosystems” of technology applications for Thailand.

  7. A project for scaling up child-centered education in Thailand with the help of technologies.

  8. Development of public/private partnerships and new strategic alliances fostering meaningful technologies.

  9. Development of public policy and regulatory innovations fostering meaningful technologies.

Categories
ethical issues human enhancement nanotechnology

Presentation Files

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.

Categories
Buddhism life mind science

Mind and Life: Perspectives from Buddhism and Science

āđ‚āļ„āļĢāļ‡āļāļēāļĢāļˆāļąāļ”āļāļēāļĢāļ›āļĢāļ°āļŠāļļāļĄāļ§āļīāļŠāļēāļāļēāļĢ

“āļˆāļīāļ•āļāļąāļšāļŠāļĩāļ§āļīāļ•: āļĄāļļāļĄāļĄāļ­āļ‡āļˆāļēāļāļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļēāļāļąāļšāļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒâ€

(Mind and Life: Perspectives from Buddhism and Science)

āļŦāđ‰āļ­āļ‡ 210 āļ­āļēāļ„āļēāļĢāļĄāļŦāļēāļˆāļļāļŽāļēāļĨāļ‡āļāļĢāļ“āđŒ āļˆāļļāļŽāļēāļĨāļ‡āļāļĢāļ“āđŒāļĄāļŦāļēāļ§āļīāļ—āļĒāļēāļĨāļąāļĒ

āļ§āļąāļ™āļ—āļĩāđˆ 29-30 āļŠāļīāļ‡āļŦāļēāļ„āļĄ āļž.āļĻ. 2551

āļŦāļĨāļąāļāļāļēāļĢāđāļĨāļ°āđ€āļŦāļ•āļļāļœāļĨ

āļāļēāļĢāļ›āļĢāļ°āļŠāļļāļĄāļ™āļĩāđ‰āđ€āļ›āđ‡āļ™āļāļēāļĢāļ›āļĢāļ°āļŠāļļāļĄāļ•āđˆāļ­āđ€āļ™āļ·āđˆāļ­āļ‡āļ‚āļ­āļ‡ â€œāļāļĨāļļāđˆāļĄāļŠāļ™āļ—āļ™āļēāļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļēāđāļĨāļ°āļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒāļžāļąāļ™āļ”āļēāļĢāļē” (The Thousand Stars Buddhism and Science Group) āļ‹āļķāđˆāļ‡āđ€āļ›āđ‡āļ™āļāļĨāļļāđˆāļĄāļ‚āļ­āļ‡āļ™āļąāļāļ§āļīāļŠāļēāļāļēāļĢāļ—āļąāđ‰āļ‡āļ—āļēāļ‡āļ”āđ‰āļēāļ™āļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒāđāļĨāļ°āļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļē āļ‹āļķāđˆāļ‡āļ­āļĒāļđāđˆāļ āļēāļĒāđƒāļ•āđ‰āļāļēāļĢāļšāļĢāļīāļŦāļēāļĢāļ‡āļēāļ™āļ‚āļ­āļ‡āļĄāļđāļĨāļ™āļīāļ˜āļīāļžāļąāļ™āļ”āļēāļĢāļēāđāļĨāļ°āļĻāļđāļ™āļĒāđŒāļˆāļĢāļīāļĒāļ˜āļĢāļĢāļĄāļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒāđāļĨāļ°āđ€āļ—āļ„āđ‚āļ™āđ‚āļĨāļĒāļĩ āļ„āļ“āļ°āļ­āļąāļāļĐāļĢāļĻāļēāļŠāļ•āļĢāđŒ āļˆāļļāļŽāļēāļĨāļ‡āļāļĢāļ“āđŒāļĄāļŦāļēāļ§āļīāļ—āļĒāļēāļĨāļąāļĒ

āļāļĨāļļāđˆāļĄāļŠāļ™āļ—āļ™āļēāļ™āļĩāđ‰āļŠāļ™āđƒāļˆāđāļ‡āđˆāļĄāļļāļĄāļ•āđˆāļēāļ‡āđ†āļ—āļĩāđˆāļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļēāļŠāļēāļĄāļēāļĢāļ–āđāļĨāļāđ€āļ›āļĨāļĩāđˆāļĒāļ™āļāļąāļ™āđ„āļ”āđ‰āļāļąāļšāļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒ āļ—āļąāđ‰āļ‡āļ™āļĩāđ‰āđ€āļžāļ·āđˆāļ­āļ„āļ§āļēāļĄāđ€āļ‚āđ‰āļēāđƒāļˆāļĢāļ°āļŦāļ§āđˆāļēāļ‡āļāļąāļ™āļ­āļąāļ™āļˆāļ°āļ™āļģāđ„āļ›āļŠāļđāđˆāļāļēāļĢāļ—āļĩāđˆāļŠāļąāļ‡āļ„āļĄāļˆāļ°āđ€āļ‚āđ‰āļēāđƒāļˆāļ—āļąāđ‰āļ‡āļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļēāđāļĨāļ°āļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒāđƒāļ™āđāļ‡āđˆāļĄāļļāļĄāļ—āļĩāđˆāļŦāļĨāļēāļāļŦāļĨāļēāļĒāļāļ§āđ‰āļēāļ‡āļ‚āļ§āļēāļ‡āđāļĨāļ°āļĨāļķāļāļ‹āļķāđ‰āļ‡āļĄāļēāļāļĒāļīāđˆāļ‡āļ‚āļķāđ‰āļ™ āđāļĨāļ°āļˆāļ°āļ™āļģāđ„āļ›āļŠāļđāđˆāđāļ™āļ§āļ—āļēāļ‡āļ‚āļ­āļ‡āļāļēāļĢāļ—āļģāļ§āļīāļˆāļąāļĒāđƒāļŦāļĄāđˆāđ† āļ—āļąāđ‰āļ‡āļ—āļēāļ‡āļ”āđ‰āļēāļ™āļāļēāļĢāļ§āļīāļˆāļąāļĒāļžāļ·āđ‰āļ™āļāļēāļ™āđāļĨāļ°āļāļēāļĢāļ§āļīāļˆāļąāļĒāļ›āļĢāļ°āļĒāļļāļāļ•āđŒ āļĒāļīāđˆāļ‡āđ„āļ›āļāļ§āđˆāļēāļ™āļąāđ‰āļ™ āļœāļđāđ‰āļ›āļāļīāļšāļąāļ•āļīāļ˜āļĢāļĢāļĄāđƒāļ™āļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļēāļāđ‡āļˆāļ°āđ„āļ”āđ‰āļ„āļ§āļēāļĄāļĢāļđāđ‰āđƒāļŦāļĄāđˆāļ—āļĩāđˆāļĄāļēāļˆāļēāļāļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒ āļ­āļąāļ™āđ€āļ›āđ‡āļ™āļœāļĨāļˆāļēāļāļāļēāļĢāđāļĨāļāđ€āļ›āļĨāļĩāđˆāļĒāļ™āļ”āļąāļ‡āļāļĨāđˆāļēāļ§āļ™āļĩāđ‰

āļāļēāļĢāļ›āļĢāļ°āļŠāļļāļĄāļ„āļĢāļąāđ‰āļ‡āļāđˆāļ­āļ™āđ†āļ‚āļ­āļ‡āļāļĨāļļāđˆāļĄāļŠāļ™āļ—āļ™āļēāļŊ āđ€āļ›āđ‡āļ™āđ€āļĢāļ·āđˆāļ­āļ‡āđ€āļāļĩāđˆāļĒāļ§āļāļąāļšāļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒāļāļēāļĒāļ āļēāļž āđ„āļ”āđ‰āđāļāđˆ āļāļģāđ€āļ™āļīāļ”āļ‚āļ­āļ‡āļˆāļąāļāļĢāļ§āļēāļĨ āđāļĨāļ°āđ‚āļ„āļĢāļ‡āļŠāļĢāđ‰āļēāļ‡āļ—āļēāļ‡āļŸāļīāļŠāļīāļāļŠāđŒāđāļĨāļ°āđ€āļ„āļĄāļĩāļ‚āļ­āļ‡āļŠāļŠāļēāļĢ āđāļ•āđˆāđƒāļ™āļ„āļĢāļąāđ‰āļ‡āļ™āļĩāđ‰ āļŦāļąāļ§āļ‚āđ‰āļ­āļˆāļ°āđ€āļ›āđ‡āļ™āđ€āļĢāļ·āđˆāļ­āļ‡āđ€āļāļĩāđˆāļĒāļ§āļāļąāļšāļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒāļŠāļĩāļ§āļ āļēāļž āđ‚āļ”āļĒāđ€āļ‰āļžāļēāļ°āđ€āļĢāļ·āđˆāļ­āļ‡āđ€āļāļĩāđˆāļĒāļ§āļāļąāļšāļˆāļīāļ• āļāļēāļĢāļĢāļđāđ‰āļŠāļģāļ™āļķāļ āđāļĨāļ°āļŠāļĄāļ­āļ‡

āļ™āļ­āļāļˆāļēāļāļ™āļĩāđ‰ āļāļēāļĢāļĻāļķāļāļĐāļēāļ„āđ‰āļ™āļ„āļ§āđ‰āļēāđ€āļĢāļ·āđˆāļ­āļ‡āļˆāļīāļ•āļāļąāļšāļŠāļĄāļ­āļ‡ āļāđ‡āļĄāļĩāļ„āļ§āļēāļĄāļŠāļąāļĄāļžāļąāļ™āļ˜āđŒāļ­āļĒāđˆāļēāļ‡āđāļ™āļšāđāļ™āđˆāļ™āļāļąāļšāļ›āļąāļāļŦāļēāđ€āļĢāļ·āđˆāļ­āļ‡āļāļēāļĢāļĄāļĩāļŠāļĩāļ§āļīāļ•āļ­āļĒāļđāđˆāļāļąāļšāļāļēāļĢāļ•āļēāļĒ āļ›āļąāļāļŦāļēāļŠāļģāļ„āļąāļāļāđ‡āļ„āļ·āļ­āļ›āļąāļāļŦāļēāļ§āđˆāļē āđ€āļāļīāļ”āļ­āļ°āđ„āļĢāļ‚āļķāđ‰āļ™āđāļāđˆāļˆāļīāļ•āđ€āļĄāļ·āđˆāļ­āļĢāđˆāļēāļ‡āļāļēāļĒāļ•āļēāļĒāđ„āļ›āđāļĨāđ‰āļ§ āļ‹āļķāđˆāļ‡āļ›āļąāļāļŦāļēāļ™āļĩāđ‰āļĄāļĩāļžāļđāļ”āļ–āļķāļ‡āđƒāļ™āļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļēāđāļĨāļ°āļĻāļēāļŠāļ™āļēāļ­āļ·āđˆāļ™āđ†āļ­āļĒāđˆāļēāļ‡āļĨāļ°āđ€āļ­āļĩāļĒāļ” āđāļ•āđˆāļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒāļāļĨāļąāļšāđ„āļĄāđˆāļžāļđāļ”āļ–āļķāļ‡āđ€āļĨāļĒ

āļāļēāļĢāļŠāļ™āļ—āļ™āļēāļ™āļĩāđ‰āļāđ‡āļˆāļ°āđ€āļ›āđ‡āļ™āļāļēāļĢāđ€āļ›āļīāļ”āļ›āļĢāļ°āđ€āļ”āđ‡āļ™āļ­āļ āļīāļ›āļĢāļēāļĒāđƒāļ™āļŦāļąāļ§āļ‚āđ‰āļ­āļ­āļąāļ™āļ™āđˆāļēāļŠāļ™āđƒāļˆāļĒāļīāđˆāļ‡āļ™āļĩāđ‰ āļœāļĨāļžāļ§āļ‡āļ›āļĢāļ°āļāļēāļĢāļŦāļ™āļķāđˆāļ‡āļ‚āļ­āļ‡āļāļēāļĢāļ­āļ āļīāļ›āļĢāļēāļĒāļ™āļĩāđ‰āļāđ‡āļ„āļ·āļ­āļ§āđˆāļē āđ€āļĢāļēāļ„āļ§āļĢāļˆāļ°āđ€āļ•āļĢāļĩāļĒāļĄāļ•āļąāļ§āļ•āļēāļĒāļ­āļĒāđˆāļēāļ‡āđ„āļĢ āļœāļđāđ‰āļ›āđˆāļ§āļĒāļ—āļĩāđˆāļ•āđ‰āļ­āļ‡āđ€āļœāļŠāļīāļāļāļąāļšāļ„āļ§āļēāļĄāļ•āļēāļĒāļ„āļ§āļĢāļˆāļ°āļ›āļāļīāļšāļąāļ•āļīāļ•āļąāļ§āļ­āļĒāđˆāļēāļ‡āđ„āļĢ āđāļĨāļ°āļšāļļāļ„āļĨāļēāļāļĢāļŠāļēāļ˜āļēāļĢāļ“āļŠāļļāļ‚āļ—āļĩāđˆāļ•āđ‰āļ­āļ‡āļ”āļđāđāļĨāļœāļđāđ‰āļ›āđˆāļ§āļĒāđ€āļŦāļĨāđˆāļēāļ™āļĩāđ‰ āļ„āļ§āļĢāļĄāļĩāļŦāļĨāļąāļāļāļēāļĢāđƒāļ™āļāļēāļĢāļ›āļāļīāļšāļąāļ•āļīāļ­āļĒāđˆāļēāļ‡āđ„āļĢāļšāđ‰āļēāļ‡

āļ”āđ‰āļ§āļĒāđ€āļŦāļ•āļļāļ™āļĩāđ‰ āļāļēāļĢāļ›āļĢāļ°āļŠāļļāļĄāđ€āļĢāļ·āđˆāļ­āļ‡ â€œāļˆāļīāļ•āļāļąāļšāļŠāļĩāļ§āļīāļ•: āļĄāļļāļĄāļĄāļ­āļ‡āļˆāļēāļāļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļēāļāļąāļšāļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒâ€ āļˆāļķāļ‡āđ€āļ›āđ‡āļ™āļāļēāļĢāđ€āļ›āļīāļ”āļ›āļĢāļ°āđ€āļ”āđ‡āļ™āļāļēāļĢāļŠāļ™āļ—āļ™āļēāđāļĨāļāđ€āļ›āļĨāļĩāđˆāļĒāļ™āļ—āļĢāļĢāļĻāļ™āļ°āļĢāļ°āļŦāļ§āđˆāļēāļ‡āļ™āļąāļāļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒāļāļąāļšāļ™āļąāļāļ§āļīāļŠāļēāļāļēāļĢāļ—āļēāļ‡āļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļēāđāļĨāļ°āļœāļđāđ‰āļ›āļāļīāļšāļąāļ•āļīāļ˜āļĢāļĢāļĄāļ—āļēāļ‡āļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļē

āļ„āļģāļ–āļēāļĄāļŠāļģāļ„āļąāļāļ—āļĩāđˆāļˆāļ°āļĄāļēāļ­āļ āļīāļ›āļĢāļēāļĒāđāļĨāļāđ€āļ›āļĨāļĩāđˆāļĒāļ™āļāļąāļ™āļāđ‡āļĄāļĩāđ€āļŠāđˆāļ™ â€œāļˆāļīāļ•āļāļąāļšāļŠāļĄāļ­āļ‡āļŠāļąāļĄāļžāļąāļ™āļ˜āđŒāļāļąāļ™āļ­āļĒāđˆāļēāļ‡āđ„āļĢ” “āļāļĢāļ°āļšāļ§āļ™āļāļēāļĢāļ—āļēāļ‡āļ›āļĢāļ°āļŠāļēāļ—āļŠāļĢāļĩāļĢāļ§āļīāļ—āļĒāļēāļĄāļĩāļ­āļīāļ—āļ˜āļīāļžāļĨāļ­āļĒāđˆāļēāļ‡āđ„āļĢāļ•āđˆāļ­āļˆāļīāļ•āđāļĨāļ°āļ§āļīāļāļāļēāļ“ (āļāļēāļĢāļĢāļąāļšāļĢāļđāđ‰)” “āļ„āļģāļŠāļ­āļ™āļ‚āļ­āļ‡āļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļēāļĄāļĩāļ—āļĩāđˆāļ•āļĢāļ‡āļāļąāļ™āļŦāļĢāļ·āļ­āļ•āđˆāļēāļ‡āļˆāļēāļāļœāļĨāļāļēāļĢāļ§āļīāļˆāļąāļĒāļ‚āļ­āļ‡āļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒāļ›āļĢāļ°āļāļēāļĢāđƒāļ”āļšāđ‰āļēāļ‡â€ “āđ€āļāļīāļ”āļ­āļ°āđ„āļĢāļ‚āļķāđ‰āļ™āđāļāđˆāļˆāļīāļ•āđāļĨāļ°āļāļēāļĢāļĢāļąāļšāļĢāļđāđ‰āđ€āļĄāļ·āđˆāļ­āļĢāđˆāļēāļ‡āļāļēāļĒāļ•āļēāļĒāđ„āļ›â€ “āļāļēāļĢāļ›āļāļīāļšāļąāļ•āļīāļ•āļąāļ§āđ€āļžāļ·āđˆāļ­āđ€āļ•āļĢāļĩāļĒāļĄāļ•āļąāļ§āļ•āļēāļĒāļ„āļ§āļĢāļˆāļ°āļ—āļģāļ­āļĒāđˆāļēāļ‡āđ„āļĢ” “āļāļēāļĒāļāļąāļšāļˆāļīāļ•āļŠāļąāļĄāļžāļąāļ™āļ˜āđŒāļāļąāļ™āļ­āļĒāđˆāļēāļ‡āđ„āļĢ” “āļˆāļīāļ•āļāļąāļšāļ āļēāļĐāļēāļŠāļąāļĄāļžāļąāļ™āļ˜āđŒāļāļąāļ™āļ­āļĒāđˆāļēāļ‡āđ„āļĢ” āđāļĨāļ°āļ„āļģāļ–āļēāļĄāļ­āļ·āđˆāļ™āđ†āļ—āļĩāđˆāđ€āļāļĩāđˆāļĒāļ§āļ‚āđ‰āļ­āļ‡

āļ§āļąāļ•āļ–āļļāļ›āļĢāļ°āļŠāļ‡āļ„āđŒ

1.āđ€āļžāļ·āđˆāļ­āđƒāļŦāđ‰āļ›āļĢāļ°āļŠāļēāļŠāļ™āđ€āļāļīāļ”āļ„āļ§āļēāļĄāļ•āļĢāļ°āļŦāļ™āļąāļāļ•āđˆāļ­āļ„āļ§āļēāļĄāļŠāļģāļ„āļąāļāļ‚āļ­āļ‡āļˆāļīāļ•āđāļĨāļ°āļĄāļīāļ•āļīāļ‚āļ­āļ‡āļˆāļīāļ•āļāļąāļšāļāļēāļĢāļĢāļđāđ‰āļŠāļģāļ™āļķāļāđƒāļ™āļ”āđ‰āļēāļ™āļ•āđˆāļēāļ‡āđ†

2.āđ€āļ›āđ‡āļ™āđ€āļ§āļ—āļĩāđāļĨāļāđ€āļ›āļĨāļĩāđˆāļĒāļ™āļ„āļ§āļēāļĄāļ„āļīāļ”āđ€āļŦāđ‡āļ™āđāļĨāļ°āļœāļĨāļāļēāļĢāļ§āļīāļˆāļąāļĒāđ€āļāļĩāđˆāļĒāļ§āļāļąāļšāļˆāļīāļ• āļŠāļĄāļ­āļ‡āđāļĨāļ°āļ§āļīāļāļāļēāļ“ āļĢāļ°āļŦāļ§āđˆāļēāļ‡āļ™āļąāļāļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒ āđāļžāļ—āļĒāđŒ āđāļĨāļ°āļ™āļąāļāļ§āļīāļŠāļēāļāļēāļĢāļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļēāļāļąāļšāļœāļđāđ‰āļ›āļāļīāļšāļąāļ•āļīāļ˜āļĢāļĢāļĄ

3.āđ€āļžāļ·āđˆāļ­āđƒāļŦāđ‰āđ€āļāļīāļ”āļ„āļ§āļēāļĄāđ€āļ‚āđ‰āļēāđƒāļˆāļ—āļĩāđˆāļĨāļķāļāļ‹āļķāđ‰āļ‡āļĒāļīāđˆāļ‡āļ‚āļķāđ‰āļ™ āļ—āļąāđ‰āļ‡āļ—āļēāļ‡āļ”āđ‰āļēāļ™āļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒāđāļĨāļ°āļāļēāļĢāļ›āļĢāļ°āļŠāļēāļ™āļžāļļāļ—āļ˜āļ˜āļĢāļĢāļĄāļāļąāļšāđ‚āļĨāļāļŠāļĄāļąāļĒāđƒāļŦāļĄāđˆ

4.āļžāļąāļ’āļ™āļēāđāļ™āļ§āļ—āļēāļ‡āļāļēāļĢāļ§āļīāļˆāļąāļĒ āļ—āļąāđ‰āļ‡āļ—āļēāļ‡āļ”āđ‰āļēāļ™āļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒ āđāļĨāļ°āļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļē āļ­āļąāļ™āđ€āļ›āđ‡āļ™āļœāļĨāļˆāļēāļāļāļēāļĢāļ›āļĢāļ°āļŠāļēāļ™āđāļ™āļ§āļ„āļīāļ”āđ€āļ‚āđ‰āļēāļ”āđ‰āļ§āļĒāļāļąāļ™

āļšāļĢāļĢāļĒāļēāļĒāļžāļīāđ€āļĻāļĐ

1.āļĻ. āļ™āļž. āļˆāļĢāļąāļŠ āļŠāļļāļ§āļĢāļĢāļ“āđ€āļ§āļĨāļē (āļ„āļ“āļ°āđāļžāļ—āļĒāļĻāļēāļŠāļ•āļĢāđŒāļˆāļļāļŽāļēāļĨāļ‡āļāļĢāļ“āđŒāļĄāļŦāļēāļ§āļīāļ—āļĒāļēāļĨāļąāļĒ)

2.āļĻ. āļ™āļž. āļ›āļĢāļ°āļŠāļēāļ™ āļ•āđˆāļēāļ‡āđƒāļˆ (āđ‚āļ„āļĢāļ‡āļāļēāļĢāļˆāļīāļ•āļ§āļīāļ§āļąāļ’āļ™āđŒ)

3.āļœāļĻ. āļ”āļĢ. āļ›āļĢāļ°āļžāļˆāļ™āđŒ āļ­āļąāļĻāļ§āļ§āļīāļĢāļļāļŽāļŦāļāļēāļĢ (āļ„āļ“āļ°āļ­āļąāļāļĐāļĢāļĻāļēāļŠāļ•āļĢāđŒ āļˆāļļāļŽāļēāļĨāļ‡āļāļĢāļ“āđŒāļĄāļŦāļēāļ§āļīāļ—āļĒāļēāļĨāļąāļĒ)

4.āļ„āļļāļ“āļ”āļ™āļąāļĒ āļˆāļąāļ™āļ—āļĢāđŒāđ€āļˆāđ‰āļēāļ‰āļēāļĒ (āļŠāļģāļ™āļąāļāļžāļīāļĄāļžāđŒāļ”āļĩāđ€āļ­āđ‡āļĄāļˆāļĩ)

5.āļ­āļēāļˆāļēāļĢāļĒāđŒāđ€āļĻāļĢāļĐāļāļžāļ‡āļĐāđŒ āļˆāļ‡āļŠāļ‡āļ§āļ™ (āļ™āļąāļāļ§āļīāļŠāļēāļāļēāļĢāļ­āļīāļŠāļĢāļ°)

6.āļĢāļĻ. āļ”āļĢ. āļāļĪāļĐāļ”āļēāļ§āļĢāļĢāļ“ āļŦāļ‡āļĻāđŒāļĨāļ”āļēāļĢāļĄāļ āđŒ (āļĄāļđāļĨāļ™āļīāļ˜āļīāļžāļąāļ™āļ”āļēāļĢāļē)

7.āļ­āļēāļˆāļēāļĢāļĒāđŒāļĄāļīāļ§ āđ€āļĒāļīāļ™āđ€āļ•āđ‡āļ™ (āļĄāļđāļĨāļ™āļīāļ˜āļīāļžāļąāļ™āļ”āļēāļĢāļē)

āļāļēāļĢāļšāļĢāļĢāļĒāļēāļĒāļžāļīāđ€āļĻāļР“The Japanese Mind as Reflected in the Use of Honorifics”

Prof. Sachiko Ide (President, International Pragmatic Association; Professor Emaritus,

Japan Women’s University, Tokyo)

āļāļēāļĢāļŠāļ™āļ—āļ™āļē “āļˆāļīāļ• āļāļēāļĒāļāļąāļšāļ•āļąāļ§āļ•āļ™āđƒāļ™āļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒāđāļĨāļ°āļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļē”

1.āļĻ. āļ”āļĢ. āļŠāļĄāļ āļēāļĢ āļžāļĢāļĄāļ—āļē (āļ„āļ“āļ°āļ­āļąāļāļĐāļĢāļĻāļēāļŠāļ•āļĢāđŒ āļˆāļļāļŽāļēāļĨāļ‡āļāļĢāļ“āđŒāļĄāļŦāļēāļ§āļīāļ—āļĒāļēāļĨāļąāļĒ)

2.āļ”āļĢ. āļ§āļļāļ’āļīāļžāļ‡āļĐāđŒ āđ€āļžāļĢāļĩāļĒāļšāļˆāļĢāļīāļĒāļ§āļąāļ’āļ™āđŒ (āļŠāļ–āļēāļšāļąāļ™āļŠāļŦāļŠāļ§āļĢāļĢāļĐ)

3.āļĻ. āļ™āļž. āļ­āļ™āļąāļ™āļ•āđŒ āļĻāļĢāļĩāđ€āļāļĩāļĒāļĢāļ•āļīāļ‚āļˆāļĢ (āļ„āļ“āļ°āđāļžāļ—āļĒāļĻāļēāļŠāļ•āļĢāđŒ āļˆāļļāļŽāļēāļĨāļ‡āļāļĢāļ“āđŒāļĄāļŦāļēāļ§āļīāļ—āļĒāļēāļĨāļąāļĒ)

4.āļĢāļĻ. āļ”āļĢ. āđ‚āļŠāļĢāļąāļˆāļˆāđŒ āļŦāļ‡āļĻāđŒāļĨāļ”āļēāļĢāļĄāļ āđŒ – āļœāļđāđ‰āļ”āļģāđ€āļ™āļīāļ™āļāļēāļĢāļ­āļ āļīāļ›āļĢāļēāļĒ (āļĻāļđāļ™āļĒāđŒāļˆāļĢāļīāļĒāļ˜āļĢāļĢāļĄāļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒāđāļĨāļ°āđ€āļ—āļ„āđ‚āļ™āđ‚āļĨāļĒāļĩ āļ„āļ“āļ°āļ­āļąāļāļĐāļĢāļĻāļēāļŠāļ•āļĢāđŒ āļˆāļļāļŽāļēāļĨāļ‡āļāļĢāļ“āđŒāļĄāļŦāļēāļ§āļīāļ—āļĒāļēāļĨāļąāļĒāđāļĨāļ°āļĄāļđāļĨāļ™āļīāļ˜āļīāļžāļąāļ™āļ”āļēāļĢāļē)

āļāļīāļˆāļāļĢāļĢāļĄāļžāļīāđ€āļĻāļĐāđ‚āļ”āļĒ āļ˜āļ™āļžāļĨ āļ§āļīāļĢāļļāļŽāļŦāļāļļāļĨ (Open Space Group)

āđāļŠāļ”āļ‡āļ„āļ§āļēāļĄāļ›āļĢāļ°āļŠāļ‡āļ„āđŒāđ€āļ‚āđ‰āļēāļĢāđˆāļ§āļĄāļ‡āļēāļ™āļ—āļĩāđˆ 1000tara@gmail.com; s.hongladarom@gmail.com; areeratana@cpbequity.co.th

Fax: 02 528 5308 āđ‚āļ—āļĢ. 02 218 4756, 02 528 5308

āđ„āļĄāđˆāđ€āļāđ‡āļšāļ„āđˆāļēāļĨāļ‡āļ—āļ°āđ€āļšāļĩāļĒāļ™

āļāļģāļŦāļ™āļ”āļāļēāļĢ

āļ§āļąāļ™āļĻāļļāļāļĢāđŒāļ—āļĩāđˆ 29 āļŠāļīāļ‡āļŦāļēāļ„āļĄ 2551

8.15-8.45 āļĨāļ‡āļ—āļ°āđ€āļšāļĩāļĒāļ™

8.45-10.00 āļ›āļēāļāļāļ–āļēāļžāļīāđ€āļĻāļР“āļ‚āļąāļ™āļ˜āđŒāļāļąāļš cognitive sciences”

āļĻ. āļ™āļž. āļˆāļĢāļąāļŠ āļŠāļļāļ§āļĢāļĢāļ“āđ€āļ§āļĨāļē

10.00-10.30 āļžāļąāļāļĢāļąāļšāļ›āļĢāļ°āļ—āļēāļ™āļ™āđ‰āļģāļŠāļē

10.30-10.45 āļāļīāļˆāļāļĢāļĢāļĄāļ‚āļ­āļ‡āļĄāļđāļĨāļ™āļīāļ˜āļīāļžāļąāļ™āļ”āļēāļĢāļē

10.45-12.00 “āļˆāļīāļ•āļāļąāļšāļŠāļĩāļ§āļīāļ•āđāļĨāļ°āļˆāļąāļāļĢāļ§āļēāļĨ”

āļĻ. āļ™āļž. āļ›āļĢāļ°āļŠāļēāļ™ āļ•āđˆāļēāļ‡āđƒāļˆ

12.00-13.00 āļžāļąāļāļĢāļąāļšāļ›āļĢāļ°āļ—āļēāļ™āļ­āļēāļŦāļēāļĢāļāļĨāļēāļ‡āļ§āļąāļ™

13.00-15.00 āļāļēāļĢāđ€āļŠāļ§āļ™āļēāđ€āļĢāļ·āđˆāļ­āļ‡ â€œāļˆāļīāļ• āļāļēāļĒ āļāļąāļšāļ•āļąāļ§āļ•āļ™āđƒāļ™āļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒāđāļĨāļ°āļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļē”

āļœāļđāđ‰āļ”āļģāđ€āļ™āļīāļ™āļĢāļēāļĒāļāļēāļĢ: āļĢāļĻ. āļ”āļĢ. āđ‚āļŠāļĢāļąāļˆāļˆāđŒ āļŦāļ‡āļĻāđŒāļĨāļ”āļēāļĢāļĄāļ āđŒ

āļœāļđāđ‰āđ€āļŠāļ§āļ™āļē: āļĻ. āļ™āļž. āļ­āļ™āļąāļ™āļ•āđŒ āļĻāļĢāļĩāđ€āļāļĩāļĒāļĢāļ•āļīāļ‚āļˆāļĢ, āļĻ. āļ”āļĢ. āļŠāļĄāļ āļēāļĢ āļžāļĢāļĄāļ—āļē, āļ”āļĢ. āļ§āļļāļ’āļīāļžāļ‡āļĐāđŒ āđ€āļžāļĢāļĩāļĒāļšāļˆāļĢāļīāļĒāļ§āļąāļ’āļ™āđŒ

15.00-15.30 āļžāļąāļāļĢāļąāļšāļ›āļĢāļ°āļ—āļēāļ™āļ™āđ‰āļģāļŠāļē

15.30-16.30 āļāļēāļĢāļŠāļ™āļ—āļ™āļēāđ€āļĢāļ·āđˆāļ­āļ‡āļˆāļīāļ•āđƒāļ™āļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒāļāļąāļšāļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļē (āļ•āđˆāļ­)

āļ§āļąāļ™āđ€āļŠāļēāļĢāđŒāļ—āļĩāđˆ 30 āļŠāļīāļ‡āļŦāļēāļ„āļĄ āļž.āļĻ. 2551

9.00-10.15 “āļˆāļīāļ• āļ§āļīāļāļāļēāļ“ āđāļĨāļ°āļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļē”

āļ„āļļāļ“āļ”āļ™āļąāļĒ āļˆāļąāļ™āļ—āļĢāđŒāđ€āļˆāđ‰āļēāļ‰āļēāļĒ

10.15-10.45 āļžāļąāļāļĢāļąāļšāļ›āļĢāļ°āļ—āļēāļ™āļ™āđ‰āļģāļŠāļē

10.45-11.45 “āļˆāļīāļ•āđƒāļ™āļ›āļĢāļąāļŠāļāļēāļ­āļīāļ™āđ€āļ”āļĩāļĒ”

āļœāļĻ. āļ”āļĢ. āļ›āļĢāļ°āļžāļˆāļ™āđŒ āļ­āļąāļĻāļ§āļ§āļīāļĢāļļāļŽāļŦāļāļēāļĢ

11.45-13.00 āļžāļąāļāļĢāļąāļšāļ›āļĢāļ°āļ—āļēāļ™āļ­āļēāļŦāļēāļĢāļāļĨāļēāļ‡āļ§āļąāļ™

13.00-14.30 āļāļēāļĢāļšāļĢāļĢāļĒāļēāļĒāļžāļīāđ€āļĻāļР“The Japanese Mind as Reflected in the Use of Honorifics”

(āļˆāļīāļ•āđāļšāļšāļāļĩāđˆāļ›āļļāđˆāļ™āļ—āļĩāđˆāļŠāļ°āļ—āđ‰āļ­āļ™āļˆāļēāļāļāļēāļĢāđƒāļŠāđ‰āļ„āļģāļŠāļļāļ āļēāļž)

Prof. Sachiko Ide

14.30-15.00 āļžāļąāļāļĢāļąāļšāļ›āļĢāļ°āļ—āļēāļ™āļ™āđ‰āļģāļŠāļē

15.00-16.00 “āļˆāļīāļ•āļāļąāļšāļŠāļĩāļ§āļīāļ•āđƒāļ™āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļēāđāļšāļšāļˆāļĩāļ™â€

āļ­. āđ€āļĻāļĢāļĐāļāļžāļ‡āļĐāđŒ āļˆāļ‡āļŠāļ‡āļ§āļ™

16.00-17.00 “āļˆāļīāļ• āļŠāļĩāļ§āļīāļ• āļ„āļ§āļēāļĄāļ•āļēāļĒ: āļ—āļąāļĻāļ™āļ°āļˆāļēāļāļ—āļīāđ€āļšāļ•”

āļĢāļĻ. āļ”āļĢ. āļāļĪāļĐāļ”āļēāļ§āļĢāļĢāļ“ āļŦāļ‡āļĻāđŒāļĨāļ”āļēāļĢāļĄāļ āđŒāđāļĨāļ°āļ„āļļāļ“āļĄāļīāļ§ āđ€āļĒāļīāļ™āđ€āļ•āđ‡āļ™

17.00-17.30 āļāļēāļĢāļĢāđˆāļēāļĒāļĢāļģāđ€āļžāļ·āđˆāļ­āļāļēāļĢāļ•āļ·āđˆāļ™āļĢāļđāđ‰āđāļĨāļ°āđ€āļšāļīāļāļšāļēāļ™āļ āļēāļĒāđƒāļ™

āļ„āļļāļ“āļ˜āļ™āļžāļĨ āļ§āļīāļĢāļļāļŽāļŦāļāļļāļĨ

18.00-20.00 āļ‡āļēāļ™āđ€āļĨāļĩāđ‰āļĒāļ‡āļĢāļąāļšāļĢāļ­āļ‡āđ€āļžāļ·āđˆāļ­āđ€āļ›āđ‡āļ™āđ€āļāļĩāļĒāļĢāļ•āļīāđāļāđˆāļĻāļēāļŠāļ•āļĢāļēāļˆāļēāļĢāļĒāđŒāļ‹āļēāļŠāļīāđ‚āļāļ° āļ­āļīāđ€āļ”āļ°

āđƒāļšāļĨāļ‡āļ—āļ°āđ€āļšāļĩāļĒāļ™

“āļˆāļīāļ•āļāļąāļšāļŠāļĩāļ§āļīāļ•: āļĄāļļāļĄāļĄāļ­āļ‡āļˆāļēāļāļžāļĢāļ°āļžāļļāļ—āļ˜āļĻāļēāļŠāļ™āļēāđāļĨāļ°āļ§āļīāļ—āļĒāļēāļĻāļēāļŠāļ•āļĢāđŒâ€

29 – 30 āļŠāļīāļ‡āļŦāļēāļ„āļĄ āļž.āļĻ. 2551

āļŦāđ‰āļ­āļ‡ 210 āļ­āļēāļ„āļēāļĢāļĄāļŦāļēāļˆāļļāļŽāļēāļĨāļ‡āļāļĢāļ“āđŒ āļˆāļļāļŽāļēāļĨāļ‡āļāļĢāļ“āđŒāļĄāļŦāļēāļ§āļīāļ—āļĒāļēāļĨāļąāļĒ

āļŠāļ·āđˆāļ­-āļ™āļēāļĄāļŠāļāļļāļĨ â€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķ.

āļŠāļ–āļēāļ™āļ—āļĩāđˆāļ—āļģāļ‡āļēāļ™ â€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķ..

â€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķ..

â€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķ..

āđ‚āļ—āļĢ. â€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķ.. Email â€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķâ€Ķ..

ÂŦāļ‚āđ‰āļēāļžāđ€āļˆāđ‰āļēāļ‚āļ­āđāļŠāļ”āļ‡āļ„āļ§āļēāļĄāļˆāļģāļ™āļ‡āđ€āļ‚āđ‰āļēāļĢāđˆāļ§āļĄāļāļēāļĢāļ›āļĢāļ°āļŠāļļāļĄāļ„āļĢāļąāđ‰āļ‡āļ™āļĩāđ‰

āļāļĢāļļāļ“āļēāļŠāđˆāļ‡āđƒāļšāļĨāļ‡āļ—āļ°āđ€āļšāļĩāļĒāļ™āļ”āļąāļ‡āļāļĨāđˆāļēāļ§āļĄāļēāļ—āļĩāđˆ āļĢāļĻ. āļ”āļĢ. āđ‚āļŠāļĢāļąāļˆāļˆāđŒ āļŦāļ‡āļĻāđŒāļĨāļ”āļēāļĢāļĄāļ āđŒ āļ āļēāļ„āļ§āļīāļŠāļēāļ›āļĢāļąāļŠāļāļē āļ„āļ“āļ°āļ­āļąāļāļĐāļĢāļĻāļēāļŠāļ•āļĢāđŒ āļˆāļļāļŽāļēāļĨāļ‡āļāļĢāļ“āđŒāļĄāļŦāļēāļ§āļīāļ—āļĒāļēāļĨāļąāļĒ āđ‚āļ—āļĢāļŠāļēāļĢ 02 218 4755 āļ āļēāļĒāđƒāļ™āļ§āļąāļ™āļ—āļĩāđˆ 22 āļŠāļīāļ‡āļŦāļēāļ„āļĄ āļž.āļĻ. 2551