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.Towards
a Post-Human World? |
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by Michael
Akerib, InnovaX
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Post-humanity has been defined as a future society in which at least
part of those living have capabilities substantially higher than
those of the present variety of Homo sapiens, to the extent
that they can no longer really be called humans. The capabilities
can be physical, intellectual, emotional, or spiritual.
A post-human state
can be reached by several means such as by medical treatment, through
the use of biotechnology or by a symbiotic link to machines. Thus
post-humanity will have been reached either by an augmentation of
present capabilities or by a total redesign of the genetic basis.
The technologies used
for enhancement could include a variety of anti-aging treatments,
memory enhancing techniques relying mostly on synthetic or natural
compounds possessing pharmacological properties and vastly increased
knowledge through linking to information management tools.
The belief that these
changes would create post-humans, and thus a post-human society,
is that our evolution is not yet complete and that we can mold it
with the use of technology. Adepts of a post-human society, trans-humanists,
believe that the will of humans is determinant in deciding which
direction the species should take, rather than allowing nature to
decide on our future evolution.
Thus, if we decide
that aging and death are diseases, and the biotechnology and pharmaceutical
industry seem to have decided that, we should eradicate them. This
is obviously altering the course of nature, but supporters of the
post-human idea make the point that one of the characteristics of
humans is that they have always modified nature to their advantage
at least on a short system. The definite victory over certain
diseases is an example put forward. Further, not everything that
is natural is good for humanity.
Since trans-humanism
insists on individual freedom, it recognizes the right of everyone
to accept or refuse to become a post-human thus, incidentally, allowing
for humans and post-humans to co-habit on the planet.
Writing about post-humanity
is a little bit like writing about an extra-terrestrial society
and we must make a distinction between speculation on future directions
of science and science fiction. The main difference is that speculative
science is a projetion into the future of possible developments
of existing knoweldge and technology.
We can use our imagination
but little else as we do not know what would be the feelings of
a post-human or of a normal human being living in an essentially
post-human society. For instance, what would it be like to live
in a society in which all knowledge is immediately accessible just
by thinking about an issue a sort of implanted Wikepedia
which would transmit to the mind information about any topic that
the person (would it still be a person?) would like
to have access to. Super-powerful computers would be able to think,
not just store and retrieve information. Minds of post-humans would
be connected through an immense and efficient network. Similarities
have been suggested with beehives or other animal colonies, the
difference being that the behavior of the animals is driven by instinct
and chemical signals rather than by a shared intelligence and knowledge.
In a post-human society,
life would take place in cyberspace and one can speculate that either
cyberspace will continue, as today, to exist in parallel with real
space, or that it will replace it entirely. It will be a comfortable
place to live in compared with the harsh realities of an increasingly
hostile environment, or at lest one perceived as such.
In cyberspace post-humans
will be able to choose the informational and knowledge niche they
want to live in while having the possibility of moving from one
space to another as they wish. Presumably they will also be able
to select the gender in which they want to live unless, sexuality
having become obsolete, post-humans will not be required to make
such changes since they will be living in a post-biological world.
Post-humans could access
an enormous wealth of knowledge; attain new realms of pleasure,
live eternally without the threat of degenerative diseases. Eventually
some post-humans might get rid of their bodily limitations altogether
and become pure intellects. It has even been suggested that at an
advanced stage, post-humans may decide to dispose of their bodies
and transform themselves into information patterns. This translates
into a denial of individuality and presupposes an equal mental power
between the various members of the post-human grid. Groupthink would
be pervasive and some form of censorship may well be implemented.
Spoken language would have become obsolete. Possibly the same would
happen to misunderstandings.
One can wonder if post-humans
would ever be able to enjoy the pleasures of being alone with themselves
. In a world in which the network has replaced real space,
it is most unlikely to allow solitary pleasures.
In an era of fears
of pervasive insecurity and terrorist threats, the existence of
such a network appears an invitation for destructive interference.
The concept of post-humanity
arose from a 1993 seminal paper by Vernor Vinge in which he exposed
his theory of singularity. A singularity is the point near a black
hole after which it is impossible to predict the fate of an object
reaching it.
In the same way, Vinge
hypothesized that technological development will accelerate and
reach such a speed that most probably by 2030 the technologies available
will create a change as radical as that which took place when man
evolved. The main reason for singularity to occur, always according
to Vinge, would be a phenomenal step forward in human-computer integration,
leading to an exponentially increased intelligence.
Issues of control also
arise. Who would control the information? A centralized power system,
or could anyone input data with or without a moderator? Would such
a society move us away from the societal structure we have lived
in until now and make us behave more like a colony of ants or bees
or will we maintain our ability to think critically?
Presumably accession
to post-humanism would be restricted to a chosen few and we would
have a society in which humans and post-humans would live side by
side. We might even have a scale of post-humanism with some individuals
having chosen a larger number of post-human traits than others.
The ultimate hybrid might be a totally abstract entity.
The ability for such
diverse individuals to live peacefully together has been put into
question and doubts have been cast on the ability to construct a
legal system that would refrain from discrimination and violence.
While examples of successful territorial sharing by very diverse
individuals abound, so do contrary examples of discrimination and
even genocide. Will post-humans resort to violence to occupy virtual
space somewhat in the same manner that their ancestors fought to
occupy physical space?
Certainly the concept
of the family, at least as we have known it until now, including
in the context of recomposed families, would be obsolete.
One would imagine that,
at least initially, discrimination would come from the traditional
humans against the post-humans. It is to be feared, however, that
gradually post-humans would exploit others and perhaps even exterminate
them.
Homo sapiens is the
only species with no close relatives as no other human species has
survived. Even our closest relatives, monkeys, are on the verge
of becoming extinct.
Humans seem essentially
driven by a single concept destroying anything they may view
as competition. Technology has assited them in reaching this objective.
Will the ultimate success ironically be technologys that will
absorb humanitys mind and consciousness in an apocalypse radically
different from the one that the religions of the Book have been
preaching? For them, indeed, death and resurrection and a Final
Judgement are central to theology with death being the beginning
of a new, richer, life.
Is post-humanity a
dream threatening to transform itself into a nightmare or is it
truly the final achievement of a humanity that was told it had fallen
out of favor by an original sin?
Frank Tipler hypothesized
that as the universe will come to its end, computational capacity
will accelerate exponentially faster than time. He called that scenario
the Omega Point. Is post-humanity the Omega Point of our species?
Humans have long imagined
utopian societies, but these have often transformed themselves into
inhuman hells. What of the heterotopia of post-humanity is
it a dream, the ultimate step of the evolution process or the final
destruction of society as we know it?
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.Next
Event |
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Special
Event: Meetings in 2020 - A showcase
Tuesday, September 11, 2007
18:00-20:00, including free cocktail reception
Where:
De
Industrieele Groote Club, Dam 27, Amsterdam
Free Entrance
please
register. There are only a few tickets available!
Showcase
of new technologies which some believe will change how people interact
during meetings and how they work with knowledge archives
between meetings.
The institutions hosting this event are internationally acclaimed
experts in machine learning, signal processing and the study of
human interaction and human computer interfaces:
IDIAP
Research Institute, Switzerland
DFKI,
Germany
TNO,
The Netherlands
ICSI,
USA
University
of Edinburgh, United Kingdom
University
of Sheffield, United Kingdom
Technology
University of Munich, Germany
Brno
University of Technology, Czech Republic
University
of Twente, The Netherlands
Philips,
The Netherlands
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.Club
of Amsterdam blog |
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Club
of Amsterdam blog
http://clubofamsterdam.blogspot.com
Subscribe
in a reader
July
30:
A
Second Enlightenment
July 25:
Towards
a Post-Human World?
July 21:
Comment
on the "Global Peace Index"
July 20:
EFMN
correspondents day 2007: Foresight and Europe
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.News
about the Future |
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Artificial
Tornados as New Energy Source
An atmospheric vortex
engine is a device for producing energy using a tornado-like vortex.
An atmospheric vortex engine works by "spinning" low-grade
waste heat into a vortex which extends up into the atmosphere. The
vortex is produced by injecting warm air tangentially into a circular
arena so that it spins about the vertical axis as it rises. The power
is produced in peripheral turbines. The turbines can exhaust either
upstream of the tangential entries or in the center of the vortex.
A 200 MW vortex engine could have 20 X 10 MW turbines each driving
a 10 MW electrical generator.
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India
2050: scenarios for an uncertain future
Report by the Netherlands Environmental Assessment
Agency (MNP)
India is playing an increasingly important role in the global economy
and, correspondingly, in resource use and emissions. Yet, the modelling
tools for exploring the opportunities and threats for India, and
for other parts of the world as a consequence of this development,
suffer from conceptual limitations. This report explores options
for improvement, especially given the large heterogeneity of India
that is difficult to capture in aggregate average data. Model-based
simulations indicate that India's population by 2050 will be over
1.5 billion, displaying a large population momentum that is one
of the drivers of economic growth. Forward calculations with the
demographic model, PHOENIX, and the IFs Economy model show that
such developments of population and income are possible, provided
that sufficient and timely investments in health care and education
take place. Additional model simulations, including those using
the TIMER energy model, indicate that ecological and socio-economic
constraints might bar these positive developments. Only rigorous
government policy initiatives striving for sustainable management
of India's resources (land, water, energy) and appropriate investments
in education and health can lead to a real increase in well-being
for a large part of the population.
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.EFMN
correspondents' day 2007: Foresight and Europe |
This year's European
Foresight Monitoring Network (EFMN) correspondents' day takes
place in Brussels on the 24th -25th September. The network comprises
European policy professionals, foresight experts and practitioners
as well as analysts of science, technology and innovation related
issues. For details see the new
EFMN
website.
The aim of the EFMN correspondent's day is to infuse the so far
largely virtual EFMN community with real life. The event itself
strikes a good balance between presentations of interesting foresight
content and the opportunity to network with like minded professionals.
We have invited a number of interesting speakers on the topic
of 'Europe and Foresight' covering the whole range from policy-makers,
corporate foresight as well as policy foresight practitioners.
Download the
detailed
outline of the event.
The event is primarily
targeted towards the EFMN correspondents. But as the EFMN is always
interested to grow the network of correspondents the event is
open to anyone interested as long as capacity is available. Attendance
is furthermore free of charge. The event takes place at the Brussels
University Foundation from the 24th - 25th September 2007. It
starts at 12:00 on the 24th and ends the following day the 25th
September at 14:00. For details of the event download the
correspondents'
day invitation and
detailed
outline of the event. You can register by sending an
email to felix.brandes@tno.nl
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.Recommended
Book |
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Collaboration
Explained: A Practical Guide for Agile Software Projects
by Jean Tabaka
To succeed, an agile project demands outstanding collaboration among
all its stakeholders. But great collaboration doesn't happen by itself;
it must be carefully planned and facilitated throughout the entire
project lifecycle. Collaboration Explained is the first book to bring
together proven, start-to-finish techniques for ensuring effective
collaboration in any agile software project.
Since the early days
of the agile movement, Jean Tabaka has been studying and promoting
collaboration in agile environments. Drawing on her unsurpassed
experience, she offers clear guidelines and easy-to-use collaboration
templates for every significant project event: from iteration and
release planning, through project chartering, all the way through
post-project retrospectives.
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.A
Second Enlightenment |
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by Chris Thomson,
School
of Consciousness |
There was a time when my home country, Scotland, punched well above
her weight in inventiveness. Many things that we now take for granted
had their origin in Scotland. The list is long television,
refrigerator, microwave ovens, tarred roads, pneumatic tyres, golf,
the steam engine, radar, modern banking, antisepsis, antibiotics,
quinine, the fax machine, logarithms, iron bridges, and many other
things. Scotlands inventiveness is relatively well known.
What is not so well
known is that much of the intellectual basis for the modern world
was developed in Scotland, during the Scottish Enlightenment (roughly
1740-90). Of the personalities involved, Adam Smith and David Hume
are the best known, but there were others who made important contributions,
such as Thomas Reid, Adam Ferguson and John Millar. It is difficult
today to appreciate just how influential Scotland was in those days.
Scotlands intellectual leadership in that era was so powerful
that Voltaire was moved to write: ...we look to Scotland for
all our ideas of civilisation.
The First Enlightenment
gave us modernity, namely the ideas, values and practices that have
shaped the modern world. In other words, it gave us the modern economy,
modern medicine, modern education, modern science and modern government.
Few would deny that, for a long time, modernity made life better
and easier for many people. It raised the material living standards
of many; it increased life expectancy; it enabled us to address
many forms of ill health that had gone unaddressed before; it brought
education to the majority; it vastly increased our knowledge of
the physical world; it gave us some very useful technology; and,
in theory at least, it allowed most adults to participate in the
big decisions that affect them.
Modernity
past its sell-by date
However, something has gone very wrong. We have just come through
the most murderous, destructive century in human history, with major
holocausts on every continent, in which over 150 million were slaughtered
in systematic massacres of racial, ethnic, political and religious
groups. The present century has not begun well. As the 21st Century
gets under way, wars are raging on three continents, inequality
within and between nations continues to increase, mental and emotional
illnesses are epidemic, social breakdown is becoming the norm, and
nature and the planet are more seriously threatened than ever.
While it is true that
many of us are materially richer than ever, we are in many important
respects poorer than ever. We have more money and things than we
ever had, yet how many of us are truly happy? We receive more schooling
and training than ever, yet greed and superficiality are the hallmarks
of modern culture. We have more technology and scientific knowledge
than ever before, but we seem less able than ever to use them wisely.
As Martin Luther King said: Our scientific power has outrun
our spiritual power, we have guided missiles and misguided men.
And although we continue to call ourselves democracies,
many of us feel that this has become a fiction and wonder what the
point of voting is when the outcome of elections is determined in
a few marginal constituencies and when prime ministers ignore the
peoples views on major issues, such as war.
There is a growing
sense that modernity, appropriate for its time, has outlived its
usefulness and that any benefits it brings are now hugely outweighed
by the problems it causes. What we have long assumed to be the main
solution to our problems may have become their main cause. The economics,
medicine, science, education and politics ushered in by the Enlightenment
served us well for a long time, but they are no longer fit for purpose.
The time has come to replace modernity with ideas, values and practices
that are appropriate to the very different conditions of the 21st
Century. The time has come, in other words, for a Second Enlightenment.
Whatever else this turns out to be, it will take us beyond modernity
and provide us with an economics, a medicine, an education, a science
and a politics/governance that are better suited to the conditions
of today. For me, a useful starting point in understanding what
the Second Enlightenment needs to be is to get to the roots of modernity
and to understand why it is causing so many problems.
The Roots of Modernity
Modernity has its roots in the worldview of modern science. At the
heart of this worldview are some core beliefs (although many scientists
would call these beliefs facts):
- The universe and
everything in it, ourselves included, is physical. Science may
talk about a universe that consists only of energy,
but they leave little doubt that they believe this energy to be
physical
- For science, there
can be nothing beyond this physical universe
- The universe has
no intrinsic meaning or purpose
Science has become
so powerful and influential that all metaphysical, religious and
philosophical claims that contradict it tend to be rejected. Yet
if, as science insists, the universe began suddenly for no reason
(the Big Bang) and life on this planet emerged by chance,
then the world that science wants us to believe in must be totally
meaningless. The fact that this statement, as part of that world,
must also be meaningless is little consolation! A life without meaning
is a bleak life indeed, which is no doubt why millions of people
around the world are desperately seeking for deeper, lasting meaning.
There is little doubt in my mind that one of the main features of
the modern world is loss of deeper meaning. A lot
of people feel that there is little purpose in their lives. This
is having far-reaching effects.
The modern world also
suffers from loss of wisdom. If science rejects the
accumulated wisdom of the ages in favour of its own empirically
derived body of knowledge, then, since science is the dominant form
of knowledge today, wisdom is effectively devalued. Our modern obsession
with having to prove things has marginalised two important aspects
of wisdom, namely intuition and common sense. Perhaps we should
not be surprised that, with wisdom marginalised in these ways, we
have become the most dangerous and destructive form of life on the
planet.
Thirdly, the modern
world is also characterised by loss of consciousness.
By this I do not mean that we are all unconscious, although one
might be forgiven for believing this at times. What I mean is that
working to become more conscious has become a rarity in modern societies,
partly because education in its true sense has largely been replaced
by its opposite, schooling, but also because too many people have
become overdependent on experts for their knowledge
and wisdom and are therefore not in the habit of thinking for themselves.
I think it is very significant that non-modern (traditional)
societies place a very high value on the exploration and development
of consciousness, while this is still regarded as a fringe
activity in the so-called developed world.
Finally, I believe
that the modernity has led to loss of ecology. The
few societies around the world that have retained wisdom and deeper
meaning know just how important it is to live in harmony with each
other and with the planet. How many of us can put our hands on our
hearts and say that we truly live in harmony with each other, let
alone the planet? The modern world has made many of us desperate
and insecure. It is little wonder that we engage in frenetic activity,
such as work, shopping and travelling, when we should be finding
ways to live gently and simply, with ourselves and with the world
around us.
The Rise of Economism
When we add together loss of meaning, loss of wisdom, loss of consciousness
and loss of ecology, there is not much left going for us. This may
be one of the reasons that we now live in an era of unprecedented
materialism. For many people, acquiring and consuming
material things must seem like the only meaningful thing left for
them to do. Our economics, our politics, our medicine, our education,
our science, our politics and our culture have become steeped in
material values and beliefs and the behaviours that flow from these.
We are paying a high price for this, as we exploit and damage each
other and the world. Meanwhile, it is short step from materialism
and loss of wisdom to economism, one of the more recent additions
to modernity.
Economism
is the tendency to view the world through the lens of economics,
to regard a country as an economy rather than as a society, and
to believe that economic considerations and values rank higher than
other ones. Economism is clearly evident these days and is a strong
influence in business and political circles. It is a very narrow
way of seeing the world. It prevents us from seeing whether we are
making genuine progress. We assume that if there is more money and
economic activity (economic growth), things are getting better.
In reality, they might be getting worse and our devotion to economic
growth and things economic is probably one of the main reasons for
this.
The Second Enlightenment
All in all, modernity has given us a lot, but it came at a price.
There are now many who believe that the price is now too high and
that it is time to bring back meaning, wisdom, consciousness and
ecology into our lives and to find ways of going beyond materialism.
As we do this, I believe that we shall find that we are simultaneously
creating a new kind of economics, a new kind of medicine, a new
kind of education, a new kind of science, and a new kind of politics.
It is impossible to predict exactly what they will be, but, if they
are imbued with meaning, wisdom, consciousness and ecology, they
may look something like this
- The new economics
will be about enhancing people and planet, rather than exploiting
them. At the heart of the new economics will be love and wisdom
and ecology. This will bring with it new kinds of relationships,
new kinds of businesses, and new kinds of institutions
- The new medicine
will be about self-reliance, wisdom and ecology in health and
health-care, rather than about dependence on experts and technology.
In the new medicine, medical treatment will be the exception rather
than the rule, because the main focus will be on staying healthy
- The new education
will be about bringing out the best and uniqueness in each individual,
rather than schooling them to believe certain things and to behave
in certain ways, which is what usually happens today in our schools,
colleges and universities. At the heart of the new education will
be the development of wisdom, consciousness, meaning and ecology
- The new science
will be about applying the whole of the human being to
the search for knowledge, rather than just the physical part,
as at present. Science of the physical will continue to give us
much that is useful. However, in the new science, knowledge of
the physical will be complemented by knowledge of the spiritual,
and that will make a big difference
- The new politics
will be about the return of power to people and communities, rather
than having power concentrated in the hands of politicians and
the few. At the heart of the new politics are two ideas - the
idea that most power stays at the local level, where it belongs,
and the idea that everyone has something useful to say and contribute.
None of this is to
suggest that we throw the baby out with the bathwater. There are
many aspects of modernity worth retaining. For example, there is
nothing intrinsically wrong with market economics. What is wrong
is the set of values and goals that have come to inform it. And
there is nothing intrinsically wrong with modern medicine. What
is wrong is its belief that it can effectively address the whole
spectrum of health problems, when in practice it is good at addressing
only parts of the spectrum, such as mechanical repair, emergency
intervention and infectious diseases. It is the same for modern
education, modern science and modern government. Each has useful
aspects that are worth preserving, but each is causing at least
as many problems as it purports to solve. It is worth adding that
the problems caused by modernity are exacerbated by politicians
who, with few exceptions, are wedded to modernising,
which is modernity in the form of government policies. The problems
caused by modernity, such as climate change, stress and social disintegration,
will just get worse so long as modernity remains the prevailing
way of seeing and doing things. We will be able to solve the big
problems of our time only when we replace modernity with a set of
ideas and practices that are kinder to us and to the planet.
None of the above will
be easy. People will not willingly give up the habits of a lifetime,
and many in power will resist tooth and nail. In fact, if we are
honest with ourselves, engaging in the kinds of changes I have suggested
here will be the most difficult thing we ever do. Transformation
may seem attractive in theory. In practice, it is usually messy
and painful.
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|
.EcoSmart
Fire |
The
EcoSmart
Fire
is an Australian innovation - an environmentally friendly open
fireplace. The EcoSmart Fire is flue less and does not require
any installation or utility connection for fuel supply, which
makes it ideal for just about any architectural environment. Fuelled
by a renewable modern energy (Denatured Ethanol), it burns clean
and is virtually maintenance free. That means no wood to split,
no sparks, soot, smoke or harmful exhaust gasses and its better
for the environment. Using 2 liters will generally last 5 hours
on its highest setting and heat over a 100 square foot area.
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.Agenda |
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September 11
18:00-20:00
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|
Meetings
in 2020 - A showcase
Location: De
Industrieele Groote Club, Dam 27,
Amsterdam
Free entrance
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The
Season Events are on Thursdays
Registration: 18:30-19:00, Conference: 19:00-21:15
|
October
25
18:30 - 21:15 |
|
the
future of Google
and its impact on Media & Entertainment
Location:
Info.nl,
Sint Antoniesbreestraat 16, 1011 HB Amsterdam [Next
to Nieuwmarkt]
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November
29
18:30 - 21:15 |
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the
future of Sexuality
Location:
Waag Society, Nieuwmarkt 4, 1012 CR Amsterdam [Center of Nieuwmarkt]
|
January
31
18:30 - 21:15 |
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the
future of Fashion
Location:
|
February
28
18:30 - 21:15 |
|
the
future of Nanotechnology
Location:
|
March
27
18:30 - 21:15 |
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the
future of Ecological Architecture
Location:
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April
24
18:30 - 21:15 |
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the
future of Money
Location:
|
May
29
18:30 - 21:15 |
|
the
future of Children
Location:
Info.nl,
Sint Antoniesbreestraat 16, 1011 HB Amsterdam [Next
to Nieuwmarkt]
|
June
26
18:30 - |
|
Taste
of Diversity
Location:
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.Club
of Amsterdam Open Business Club |
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|
Club
of Amsterdam Open Business Club
Are you interested in networking, sharing visions,
ideas about your future, the future of your industry, society, discussing
issues, which are relevant for yourself as well as for the 'global'
community? The future starts now - join our
online platform
...:
http://www.openbc.com/go/invuid/Felix_Bopp2
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|
.Contact |
Your
comments, ideas, articles are welcome!
Please write to Felix Bopp, Editor-in-Chief:
editor@clubofamsterdam.com
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.Subscribe
& Unsubscribe |
Subscription
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http://www.ymlp.com/unsubscribe.php?ClubofAmsterdamJournal
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