Akin to the Berggruen’s mandate to bring to the forefront ‘Ideas for a Changing World’, Professor Ames re-conceptualizes how we can think about this definition of robots and artificial intelligence in a modern world by drawing on the teachings of Confucian philosophy. The Artists Program invites Artist Fellows to participate in working groups, pairing them with engineers and researchers in associated AI and biology labs and commissioning them to produce artworks that explore the contemporary transformation of the human. Goulard has also been under fire from French media over her relationship with US think-tank the Berggruen Institute, which was set up by billionaire financial investor Nicolas Berggruen. The council is devoted to global governance reform with the aim to “build on a convergence of interests in order to create a community of interests.”[6]. New technologies must thus be created in their image, as to serve the mutual benefit of the technology itself, the human and the cosmos. https://www.franceinter.fr/l-homme-qui-accusait-l-institut-pasteur-d-avoir-cree-le-nouveau-coronavirus-condamne-pour-diffamation Improvement comes from optimizing the interaction and resonance between humans and the natural world. They erect walls, build double doors and carve bows and arrows, achieving greater security and stability of the community through technological advances. In adherence to this notion of human worth and value, Professor Ames stipulates the in the language of Confucianism “human beings aren’t things, they’re events”. The one-world viewpoint provided by Confucian thought challenges the pillars of a two-world system in a number of ways. Confucianism triumphs the idea that “the human experience is not lived within our skin” but dependent on our relationality to the ‘other’. C’est la base du film, nous évertuer à comprendre : les mensonges, la manipulation, l’ingénierie sociale, la corruption. The program eventually became a part of European policy in January 2015 when European Commission President Jean-Claude Juncker proposed the 315 billion euro Investment Plan. Instead of acting alone, human beings have the responsibility to be co-creators of the universe serving in unison with the technology they create. Led my Nathan Gardels and Berggruen Institute Vice President Dawn Nakagawa, the Future of Democracy program focuses on the Berggruen Governance Index, an annual evaluation of countries on the basis of their quality of political governance, and The Future of Democracy Project, an investigation into how social media and other new communications technology are impacting democracies in the Digital Age. The BCPC offers full fellowships for up to two years that cover one year at a leading university in the UK or US and one year at a leading university in China. In January of 2014, the Institute created The WorldPost, a not-for-profit, online global publication which began publishing through the Washington Post platform in 2018. The Council hosted an annual Town Hall (2012-2015) series to foster an ongoing dialogue on how to best address Europe’s most pressing issues, including economic expansion, jobs and opportunities for youth, labor mobility and migration, and expanding democratic foundation of the union. Taking a resonating quote from Professor Ames’ talk,  in the Confucian tradition “each generation has the responsibility of inheriting the tradition, embodying the tradition, writing commentary on the tradition, using the tradition to solve pressing problems of the time, and then when their hair turns white, passing it onto the next generation and recommending they do the same. The Tarantulas; Dr. Max Stone. Despite these attractive adaptions of Confucianism to our current society as it is rapidly transformed by technologies, we must proceed with caution. Senior Fellows are typically invited to co-design a research program that explores key aspects of the contemporary transformations of the human. (SalamPix/ABACAPRESS) ... As the latest flare-up may be entering a de-escalatory phase, the U.S. could still push back against Iran, effectively and without the threat of war, by doing what it can to ensure that a key goal of the protests is met: removing Iran’s disproportionate influence in Iraq and Lebanon. Hold up. It follows that we cannot encode or implant a moral system into the technology itself, rather the harmonious identity of an artificial being follows from their interactions with humans, other robots and the natural world. He introduces the fable of Zigong who in his travels along the Han river comes across an old man carrying pails to his field to prepare the soil for planting. Contemporary Art. In a world not too far in the future where artificial intelligence touches almost all walks of life, Confucian teaching tells us the identity of AI will be formed from its relationality. To pursue robotic technologies in a way consistent with ritual propriety (li, 禮), it is important to understand li as an hydridic and progressive concept which will evolve with subsequent generations of the human experience. Et voilà que le Journal du Dimanche dévoile que l'ancienne eurodéputée a été rémunérée à hauteur de 10.000 euros par mois par l'Institut Berggruen. De: Nemesis1975, Vues: 24062 . Taking this concern together with the Daoist critique, Professor Ames advocates for caution that the values we encode into technology must live up to their intended purpose. In explaining this point, Professor Ames provides a passage from Analects 2.21, where Confucius is asked “Why are you not employed in government”? Starting in 2018, the Institute has also begun a new fellowship track that embeds researchers directly in laboratories and organizations. In the Confucian tradition, everything is defined by its context (一多不分观), such that the ultimate worth of human beings is conditioned on their deference of relationships to nature and to other human beings. Beginning with the former, the dualistic assumptions within the Western philosophical narrative are derived from a ‘two-world’ cosmology, driven by the separation of the individual and supported by human exceptionalism. Critical to this respect for interpersonal relationships is the gravitas of xiao (孝) or filial piety, where the character itself depicts a child (子) carrying the old on their back (老). The session was organized by the Transition Integrity Project, a nonpartisan group founded by Rosa Brooks of Georgetown Law School and Nils Gilman of the Berggruen Institute. Guessworks; Epicsode This is the human contribution to a Confucian worldview, because when cosmic and human values align, an “optimizing symbiosis” or zhong he (中和) is achieved, everything in the world will be in its proper place and all things will flourish. The Future of Capitalism program[19] seeks to envision new models and mechanisms for managing and legitimating market economies while addressing the current environmental and distributional challenges. As Professor Ames laments, “when we build atomic bombs, when we create technologies that can destroy the world, bankrupt the environment or poison the water, these are technologies which are not consistent with a flourishing cosmos”. Pour voir le documentaire « Hold-up, Retour sur un chaos, 2020 », cliquer sur le lien ci-dessous. The Berggruen Institute works across cultures, disciplines and political boundaries, engaging great thinkers to develop and promote long-term answers to the biggest challenges facing humanity today. The campus, designed by a team of architects led by Herzog & de Meuron and L.A’s Gensler, will house the Institute’s educational programs, fellowships and scholars.[33][34][35]. [29], In June 2018, the Berggruen Institute[30] announced plans to house a China Center at Peking University, an interdisciplinary research center founded with the aim to foster more cross-cultural dialogue. Presenting passages from the Book of Changes (yi jing, 易经), Professor Ames explains the situation of technology in the Confucian tradition. This is why life itself is the unit of value for Confucian societies, where our worth is limited not to private experience and personal gain but shared through all exchanges and communications with ourselves, other humans and the natural world. [28] Nathan Gardels is editor in chief of The WorldPost, and Kathleen Miles is the executive editor. Un Plan pour une mutation génétique de l’humain et l’asservissement total de l’Humanité. The integration of emerging technologies into society often raises concerns over ‘the morality of machines’. [8] It advocates not only a fiscal and political union within Europe but also the engagement of European citizens. Through these projects, the Institute worked closely with German and French labor ministers to develop a youth jobs plan for Europe; organized repeat delegations of government and industry leaders in a meeting with Chinese President Xi Jinping, Premier Li Keqiang and other Chinese leadership to foster an open dialogue and better understanding between China and the West; and passed the California SB 1253 Ballot Initiative Transparency Act, strengthening the integrity of the state’s initiative process. Prise dans l'affaire des assistants parlementaires du MoDem au Parlement européen, Sylvie Goulard a quitté le gouvernement Macron. This disparaging notion of creativity, rooted in the Promethium concept to be daringly original, maintains its grasp in the language of modern society. Like the harmonious, mutually beneficial depiction of technological assimilation in the Book of Changes, this Confucian lens bodes well for a positive integration of AI technology into our modern-day societies. If and when such a point occurs, the human race faces existential risk and until then, the relationship between man and machine is inherently defined by antagonist interaction. Instead of replicating the ways of nature, Professor Ames’ instead considers the Confucian instruction to be one of coordinating nature, building symmetry between human values with cosmic values. Los Angeles, CA 90013, Nicolas Berggruen Connaissez vous l’Institut Berggruen qui regroupe des personnalités très haut placées, dont des chefs d’États? In May 2013, the Council held a “town hall” meeting endorsed by the French President Francois Hollande, Spanish Prime Minister Mariano Rajoy, and Italian labor minister. Professor Ames grounds his discussion by describing John Dewey’s two alternative worldviews: the ‘two-world dualistic thinking’ ascribed to the classic Greek tradition, and the ‘one-world ecological thinking’ prevalent in East Asian philosophy and the Confucian tradition. However, when applied to other ideas central to the human condition ‘creativity’ becomes an insult, where the concept of something ‘new’ or ‘creative’ bears negative connotations: ‘Financial creativity’ conjures an image of tax evading, of scams and of unethical investment schemes, ‘Religious creativity’ implies adherence to a religion which is bizarre, or abnormal in its practices. Finally, expanding on the way in which we think of human beings within their environment, if the prime value of the individual in the Greek tradition is static, unchanging and absolute, then the prime value of the Confucian tradition is in the notion of sheng (生) or life. Professor Ames advises that in dealing with the transition from robots on the factory floor, into healthcare, into security and into family life, we must be certain that such technologies are consistent with human values which in-of-themselves align with cosmic values. Mirroring the view of the famous modern Chinese philosopher Zhao Tingyang, Professor Ames sees Confucianism as a hydridic tradition, possessing a centripetal harmony which draws the outside influence into the inside system. Sense LA is led by Berggruen fellow Gabriel Kahan.[16]. Under this reductionist view of man and machine, the machine adopts the role, as envisaged by Capek’s initial definition, of the subordinate, the tool or the slave. It has involved a politically bi-partisan board from the outset. The Program also supports research at the University of Southern California (USC) Brain and Creativity Institute under Dr. Antonio Damasio. In the discussion that followed Professor Ames’ talk questions were asked as to how can we practically design artificial beings to be consistent and compliant with this Confucian way of thinking. As an alternative to ancient Greek dualism and its lasting influences on Western thought, Confucian as a process cosmology (yi zhong guo cheng, 一种过程) thus encourages us to embrace a system which doesn’t deny change but instead privileges the dynamism of life. With humans adopting the role of the creator and the innovator, an important distinction must be made to advancing only the human experience, as opposed to aligning human values with cosmic values. The institute's core work is done through its four programs:[17] The Transformations of the Human, The Future of Capitalism, The Future of Democracy, and Geopolitics and Globalization. Junior Fellowships, consisting of philosophers, artists, and social scientists, run for up to three years. . The Council on the Future of Europe is a committee engaged in research, debate and advocacy to move forward the project of a united Europe. cliquez sur l’image pour voir la vidéo. As Professor Ames explains, a two-world view espouses a means and ends exclusive instrumentality where the entire cosmos is patterned in such a way as to serve the assumptions built into a teleology. The Berggruen Institute presented its first Berggruen Prize for Philosophy and Culture in 2016. Song Bing comments on the situation of this fear as coming from the anxiety that machines will conquer humans and so, in a fight or flight response, humans must maintain a hierarchical power, a dominance which secures the safety of future generations. [13] It increase the opportunities for public comment, and allows lawmakers and proponents to make changes before ballot initiatives go to the voters. So, as Song Bing extrapolates, there is no distinction between artificial and human beings. The year 2020 marks 100 years since the concept of a ‘robot’ was first coined by the Czech playwright Karel Capek in his 1920 play “Rossum’s Universal Robots”. The son of Heinz Berggruen, the German art collector, and Bettina Moissi, a German actress, Berggruen grew up in Paris in a predominantly German-speaking household. Executive Vice President, Nils Gilman Hold Up est un documentaire de 2h43, ... Réunis dans des think tanks comme l’institut Berggruen, ils font partie de la toile d’hommes d’influence comploteurs qui veulent contrôler intégralement l’humanité pour s’enrichir, quel qu’en soit le prix. Fluidity and change are accepted into the tradition, and there is no externally imposed pattern on the universe because as Professor Ames describes “everything is part of an inside with no outside”. While this dualism has a sustained critique in Western scholarship for over a century, it maintains a persisting influence over commonsense and how humans interact with their external environment. Striving instead for ‘optimizing symbiosis’, not material or individual gain, can help frame technological development in a way which is more sustainable to both human and natural life. Vice President of Programs; Deputy Editor of Noema Magazine, Bing Song As Professor Ames summarizes, under Confucianism “we are not individual, we are not discrete objects, we are everything that a human being does – intellectually, physically, culturally”. The ideas that emerged from those original discussions became the foundation for the Berggruen Institute through the launch of local and global initiatives and the publication of Intelligent Governance for the 21st Century: A Middle Way Between West and East, a Financial Times “Best Book of the Year.”. In a worldview built on the immutability and rationality of fixed moral and natural laws, the fluidity and change brought by technology becomes threatening. The Berggruen Institute is committed to proposing and implementing new ideas of effective governance through three of its projects: the 21st Century Council, the Council for the Future of Europe, and the Think Long Committee for California. Leurs outils : L’invention du Covid et le vaccin ARN . Considering now interactions of humans between themselves, familial and interpersonal relationships are key for optimizing symbiosis, and the most fundamental commitment is to the family, not the university, the political party or the community. Fellows are typically mid-career to senior academics, authors, and journalists who work at the Institute headquarters in Los Angeles or at the China Center in Beijing and are directly integrated in our working groups. The concepts unearthed in these books reflect the way in which technology fits into a two-world viewpoint because human beings are acting on their creativity in a way that offends the morality and existing pattern established by God. In stark contrast to a world of individual objects conceptualized in dualistic thinking, Professor Ames summarizes Confucian commonsense built with human becomings (学以成人), with the recognition of the interdependence of human beings (己欲立而立人), and on the value of assimilating difference (忠恕之道). This inherent nature of Confucianism to draw into itself traditions of competing or foreign unfamiliar worlds in order to strengthen its own identity reflects how the dynamic tradition of the one worldview may triumph to better understand and accept technological change than the two-world dualistic view of a fixed, previously patterned universe. The LA Committee, introduced in 2016, is made up of Los Angeles and California residents from across sectors whose aim is to assist the Institute in building a community of support and creating impactful programs in Los Angeles. What these stories demonstrate to us is that the basic technology of transport, of security, and of communication, were once considered new additions to a Confucian society, yet all were assimilated under the spirit of yi li tian xia (以利天下) which Professor Ames translates as being of “the benefit for the world”. It is unsurprising then that the common narrative in a modern treatment of emerging technologies and the increasing intelligence of artificial beings is one of fear. 304 S. Broadway, Suite 500 LOS ANGELES, Dec. 16, 2020 /PRNewswire/ -- The Berggruen Prize Jury today announced its selection of Dr. Paul Farmer as the winner of the 2020 Berggruen Prize for … The Berggruen seminar series, launched in 2019, seeks to build an interdisciplinary intellectual hub to share and discuss ideas on […] The committee is chaired by Geoffrey Cowan, the founding President of Annenberg Foundation Trust at Sunnylands. [15], The Sense LA program was unveiled in 2019 to be a tool for social cohesion and public participation in Los Angeles using the power of art and the city’s collective intelligence. To elucidate how the yi jing can inform our treatment of emerging technologies, Professor Ames begins with its story of Fu Xi, who looked upon the world, at the animals, at the plants and at his own body understanding then the transactionality of the human experience. Additionally, the Global Fellowship Program enables thinkers to study globally in different areas of the world. Art. This reconceptualization is made convincing not only through its applicability to creating ‘Technology for the Common Good’, but also in Professor Ames’ extensive career as one of the most accomplished Confucian authors and translators of ancient Chinese Classics. In 2013, the council met with Henry Kissinger in New York, and, later, Paramount leader Xi Jinping of China and other Chinese leaders at the council’s first “Understanding China” conference in Beijing. L'éphémère ministre des Armées a dit vouloir être en mesure de « démontrer librement sa bonne foi ». The Future of Democracy program[20] brings together thoughtful leaders and leading thinkers to re-imagine democracy for the new era in order to develop new ideas for how to reinvent democratic institutions and rebuild the public square for the 21st century. Each of the following concepts complement one another, as components necessary to achieve ritual propriety or li (禮) and attain the goal of Confucian living, which Professor Ames considers characterizes as “optimizing symbiosis”. Primarily, as opposed to a divine ordered universe, Professor Ames explains that, through quoting Marcel Granet, the “Chinese wisdom has no need for the idea of God”, and uses the words of Joseph Needham to illustrate that by involving neither God nor Law, “the mechanical and quantitative, the forced and the externality imposed, were all absent” in Chinese philosophy. The China Center is among the first research institutions globally to focus on bringing together artificial intelligence scientists and Chinese philosophers to foster mutual understanding and innovative thinking, and on non-Western intellectual sources of governance for both domestic and global affairs in a digital age. [11] The report recommended the devolution of power to local governments and school districts, reform of the democracy initiative process to ensure greater consideration of measures proposed by the public, establishment of a “rainy day” fund for economic downturns, a body of long-term oversight to balance the short-term, special-interest character of the elected legislature, and modernization of California’s tax system. Echoing the times of Fu Xi, Shen Dong and Huang Di, technologies should be created to elevate the human experience. The Council and Germany’s labor minister, Ursula von der Leyen, proposed an investment, training, and jobs program for Europe. Professor Ames reveals that the simple English translation of ‘Book of Changes’ hides the nuance from its Chinese name, yi jing, where the character yi (易) itself associates with a change which is adding, increasing or benefiting. [27], In October 2017, the Berggruen Institute partnered with The Washington Post to publish The WorldPost, a media platform that publishes op-eds, features and videos exclusively on The Washington Post. The Council is chaired by former President of Mexico Ernesto Zedillo.[7]. [3], In 2010, Nicolas Berggruen and Nathan Gardels sat down with a group of academics, business leaders, and political veterans in California to discuss the economic and political stresses caused by the global financial crisis, the widespread perception of failing political institutions and Western democracies, and how China’s rise would affect the international landscape in the 21st century. If such an alignment can be achieved, then the robot serves to a positive end, acting as our co-collaborators in shaping our world for the greater good. Professor Ames comments on this worldview as a reductionist cosmology because the world of change is rationalized by some antecedent and unchanging principle of privileging God over world, form over change, theory over practice and soul over body. The Berggruen Institute administers the Prize and welcomes nominations of thinkers whose ideas have both intellectual depth and long-term … Nous aurions pu … Explore. The Think Long California Committee, Sense LA, and the Council for the Future of Europe are all housed under the FoD program. New technology is thus not a concept which is feared or avoided in a Confucian worldview, because as summarized by Tang Junyi: “When Chinese philosophers speak of the world, they are thinking of the world we are living in, there is no world beyond or outside of the one we are experiencing”. [24], The 2017 laureate was Onora O’Neill. As an example, he explains that when Confucian encountered the Buddhism as a different possible world, Confucianism underwent a new iteration, recreating Buddhist teachings in the Confucian concepts. The Future of Capitalism program is led by its first Associate Director, Dr. Yakov Feygin, who works closely with Nils Gilman, the Vice President of Programs at the Institute. The Fellowship Program is a two-year program that gives scholars the opportunity to study at academic institutions all over the world. Je viens de visionner Hold up, un film qui relate l'épopée du Covid-19 avec de nombreux interviews de scientifiques honnêtes, qui révèlent certaines vérités sur ce complot mondial. Under this Confucian worldview, man and universe, ren (人) and tian (天) are connected, so when a human being creates his or her own identity, they also create wisdom in the universe. As such, robots do not just have to accommodate themselves in a one directional way into the human experience, but the human experience must also change and adapt to the inclusion of robots. The Berggruen Institute works across cultures, disciplines and political boundaries, engaging great thinkers to develop and promote long-term answers to the biggest challenges facing humanity today. Chairman and Founder, Nathan Gardels The Berggruen Center for Philosophy and Culture (BCPC, part of the Berggruen Institute; see www.philosophyandculture.com) is inviting applications for Berggruen fellowships, starting in the fall. The million-dollar award, chosen by an independent jury, is given annually to a thinker whose ideas are of broad significance for shaping human self-understanding and the advancement of humanity. The ToftH Fellowship Program invites and hosts fellows separated into three groups: Junior Fellows, Fellows, and Senior Fellows. Co-Founder + Editor-In-Chief of Noema Magazine, Dawn Nakagawa About MWC; Real Emcees. To summarize, instead of the teleology so central to the Greek tradition, Confucian thought promotes a oneness where human centric values of filial duty (xiao dao, 孝道), the importance of family (jia, 家) and living honestly (cheng, , 诚) are integral and intertwined with the cosmic order, not separated from it.