Drawing by Santiago Ramón y Cajal (1899) of neurons in the pigeon cerebellum

Neuroscience is the scientific study of the nervous system.^[1] Traditionally, neuroscience has been seen as a branch of biology. However, it is currently an interdisciplinary science that collaborates with other fields such as chemistry, computer science, engineering, linguistics, mathematics, medicine and allied disciplines, philosophy, physics, and psychology. The term neurobiology is usually used interchangeably with the term neuroscience, although the former refers specifically to the biology of the nervous system, whereas the latter refers to the entire science of the nervous system.

The scope of neuroscience has broadened to include different approaches used to study the molecular, cellular, developmental, structural, functional, evolutionary, computational, and medical aspects of the nervous system. The techniques used by neuroscientists have also expanded enormously, from molecular and cellular studies of individual nerve cells to imaging of sensory and motor tasks in the brain. Recent theoretical advances in neuroscience have also been aided by the study of neural networks.

Given the increasing number of scientists who study the nervous system, several prominent neuroscience organizations have been formed to provide a forum to all neuroscientists and educators. For example, the International Brain Research Organization was founded in 1960,^[2] the International Society for Neurochemistry in 1963,^[3] the European Brain and Behaviour Society in 1968,^[4] and the Society for Neuroscience in 1969.^[5]

History[link]

Illustration from Gray's Anatomy (1918) of a lateral view of the human brain, featuring the hippocampus among other neuroanatomical features

The study of the nervous system dates back to ancient Egypt. Evidence of trepanation, the surgical practice of either drilling or scraping a hole into the skull with the purpose of curing headaches or mental disorders or relieving cranial pressure, being performed on patients dates back to Neolithic times and has been found in various cultures throughout the world. Manuscripts dating back to 1700 BC indicated that the Egyptians had some knowledge about symptoms of brain damage.^[6]

Early views on the function of the brain regarded it to be a "cranial stuffing" of sorts. In Egypt, from the late Middle Kingdom onwards, the brain was regularly removed in preparation for mummification. It was believed at the time that the heart was the seat of intelligence. According to Herodotus, the first step of mummification was to "take a crooked piece of iron, and with it draw out the brain through the nostrils, thus getting rid of a portion, while the skull is cleared of the rest by rinsing with drugs."^[7]

The view that the heart was the source of consciousness was not challenged until the time of Hippocrates. He believed that the brain was not only involved with sensation—since most specialized organs (e.g., eyes, ears, tongue) are located in the head near the brain—but was also the seat of intelligence. Plato also speculated that the brain was the seat of the rational part of the soul.^[8] Aristotle, however, believed the heart was the center of intelligence and that the brain regulated the amount of heat from the heart.^[9] This view was generally accepted until the Roman physician Galen, a follower of Hippocrates and physician to Roman gladiators, observed that his patients lost their mental faculties when they had sustained damage to their brains.

Abulcasis, Averroes, Avenzoar, and Maimonides, active in the Medieval Muslim world, described a number of medical problems related to the brain. In Renaissance Europe, Vesalius (1514–1564) and René Descartes (1596–1650) also made several contributions to neuroscience.

The Golgi stain first allowed for the visualization of individual neurons.

Studies of the brain became more sophisticated after the invention of the microscope and the development of a staining procedure by Camillo Golgi during the late 1890s. The procedure used a silver chromate salt to reveal the intricate structures of individual neurons. His technique was used by Santiago Ramón y Cajal and led to the formation of the neuron doctrine, the hypothesis that the functional unit of the brain is the neuron. Golgi and Ramón y Cajal shared the Nobel Prize in Physiology or Medicine in 1906 for their extensive observations, descriptions, and categorizations of neurons throughout the brain. The neuron doctrine was supported by experiments following Luigi Galvani's pioneering work in the electrical excitability of muscles and neurons. In the late 19th century, Emil du Bois-Reymond, Johannes Peter Müller, and Hermann von Helmholtz demonstrated that neurons were electrically excitable and that their activity predictably affected the electrical state of adjacent neurons.

In parallel with this research, work with brain-damaged patients by Paul Broca suggested that certain regions of the brain were responsible for certain functions. At the time, Broca's findings were seen as a confirmation of Franz Joseph Gall's theory that language was localized and that certain psychological functions were localized in specific areas of the cerebral cortex.^[10][11] The localization of function hypothesis was supported by observations of epileptic patients conducted by John Hughlings Jackson, who correctly inferred the organization of the motor cortex by watching the progression of seizures through the body. Carl Wernicke further developed the theory of the specialization of specific brain structures in language comprehension and production. Modern research still uses the Brodmann cerebral cytoarchitectonic map (referring to study of cell structure) anatomical definitions from this era in continuing to show that distinct areas of the cortex are activated in the execution of specific tasks.^[12]

In 1952, Alan Lloyd Hodgkin and Andrew Huxley presented a mathematical model for transmission of electrical signals in neurons of the giant axon of a squid, action potentials, and how they are initiated and propagated, known as the Hodgkin-Huxley model. In 1961-2, Richard FitzHugh and J. Nagumo simplified Hodgkin-Huxley, in what is called the FitzHugh–Nagumo model. In 1962, Bernard Katz modeled neurotransmission across the space between neurons known as synapses. In 1981 Catherine Morris and Harold Lecar combined these models in the Morris-Lecar model. In 1984, J. L. Hindmarsh and R.M. Rose further modeled neurotransmission.

Beginning in 1966, Eric Kandel and collaborators examined biochemical changes in neurons associated with learning and memory storage.

Modern neuroscience[link]

Human nervous system

The scientific study of the nervous system has increased significantly during the second half of the twentieth century, principally due to advances in molecular biology, electrophysiology, and computational neuroscience. This has allowed neuroscientists to study the nervous system in all its aspects: how it is structured, how it works, how it develops, how it malfunctions, and how it can be changed. For example, it has become possible to understand, in much detail, the complex processes occurring within a single neuron. Neurons are cells specialized for communication. They are able to contact with neurons and other cell types through specialized junctions called synapses, at which electrical or electrochemical signals can be transmitted from one cell to another. Many neurons extrude long thin filaments of protoplasm called axons, which may extend to distant parts of the body and are capable of rapidly carrying electrical signals, influencing the activity of other neurons, muscles, or glands at their termination points. A nervous system emerges from the assemblage of neurons that are connected to each other.

In vertebrates, the nervous system can be split into two parts, the central nervous system (brain and spinal cord), and the peripheral nervous system. In many species — including all vertebrates — the nervous system is the most complex organ system in the body, with most of the complexity residing in the brain. The human brain alone contains around a hundred billion neurons and a hundred trillion synapses; it consists of thousands of distinguishable substructures, connected to each other in synaptic networks whose intricacies have only begun to be unraveled. The majority of genes belonging to the human genome are expressed specifically in the brain. Thus the challenge of making sense of all this complexity is formidable.

Molecular and cellular neuroscience[link]

The study of the nervous system can be done at multiple levels, ranging from the molecular and cellular levels to the systems and cognitive levels. At the molecular level, the basic questions addressed in molecular neuroscience include the mechanisms by which neurons express and respond to molecular signals and how axons form complex connectivity patterns. At this level, tools from molecular biology and genetics are used to understand how neurons develop and how genetic changes affect biological functions. The morphology, molecular identity, and physiological characteristics of neurons and how they relate to different types of behavior are also of considerable interest.

The fundamental questions addressed in cellular neuroscience include the mechanisms of how neurons process signals physiologically and electrochemically. These questions include how signals are processed by neurites – thin extensions from a neuronal cell body, consisting of dendrites (specialized to receive synaptic inputs from other neurons) and axons (specialized to conduct nerve impulses called action potentials) – and somas (the cell bodies of the neurons containing the nucleus), and how neurotransmitters and electrical signals are used to process information in a neuron. Another major area of neuroscience is directed at investigations of the development of the nervous system. These questions include the patterning and regionalization of the nervous system, neural stem cells, differentiation of neurons and glia, neuronal migration, axonal and dendritic development, trophic interactions, and synapse formation.

Neural circuits and systems[link]

At the systems level, the questions addressed in systems neuroscience include how neural circuits are formed and used anatomically and physiologically to produce functions such as reflexes, sensory integration, motor coordination, circadian rhythms, emotional responses, learning, and memory. In other words, they address how these neural circuits function and the mechanisms through which behaviors are generated. For example, systems level analysis addresses questions concerning specific sensory and motor modalities: how does vision work? How do songbirds learn new songs and bats localize with ultrasound? How does the somatosensory system process tactile information? The related fields of neuroethology and neuropsychology address the question of how neural substrates underlie specific animal and human behaviors. Neuroendocrinology and psychoneuroimmunology examine interactions between the nervous system and the endocrine and immune systems, respectively. Despite many advancements, the way networks of neurons produce complex cognitions and behaviors is still poorly understood.

Cognitive and behavioral neuroscience[link]

At the cognitive level, cognitive neuroscience addresses the questions of how psychological functions are produced by neural circuitry. The emergence of powerful new measurement techniques such as neuroimaging (e.g., fMRI, PET, SPECT), electrophysiology, and human genetic analysis combined with sophisticated experimental techniques from cognitive psychology allows neuroscientists and psychologists to address abstract questions such as how human cognition and emotion are mapped to specific neural substrates.

Neuroscience is also allied with the social and behavioral sciences as well as nascent interdisciplinary fields such as neuroeconomics, decision theory, and social neuroscience to address complex questions about interactions of the brain with its environment.

Ultimately neuroscientists would like to understand every aspect of the nervous system, including how it works, how it develops, how it malfunctions, and how it can be altered or repaired. The specific topics that form the main foci of research change over time, driven by an ever-expanding base of knowledge and the availability of increasingly sophisticated technical methods. Over the long term, improvements in technology have been the primary drivers of progress. Developments in electron microscopy, computers, electronics, functional brain imaging, and most recently genetics and genomics, have all been major drivers of progress.

Translational research and medicine[link]

Parasagittal MRI of the head of a patient with benign familial macrocephaly

Neurology, psychiatry, neurosurgery, psychosurgery, anesthesiology, neuropathology, neuroradiology, clinical neurophysiology and addiction medicine are medical specialties that specifically address the diseases of the nervous system. These terms also refer to clinical disciplines involving diagnosis and treatment of these diseases. Neurology works with diseases of the central and peripheral nervous systems, such as amyotrophic lateral sclerosis (ALS) and stroke, and their medical treatment. Psychiatry focuses on affective, behavioral, cognitive, and perceptual disorders. Anesthesiology focuses on perception of pain, and pharmacologic alteration of consciousness. Neuropathology focuses upon the classification and underlying pathogenic mechanisms of central and peripheral nervous system and muscle diseases, with an emphasis on morphologic, microscopic, and chemically observable alterations. Neurosurgery and psychosurgery work primarily with surgical treatment of diseases of the central and peripheral nervous systems. The boundaries between these specialties have been blurring recently as they are all influenced by basic research in neuroscience. Brain imaging also enables objective, biological insights into mental illness, which can lead to faster diagnosis, more accurate prognosis, and help assess patient progress over time.^[13]

Integrative neuroscience makes connections across these specialized areas of focus.

Major branches[link]

Modern neuroscience education and research activities can be very roughly categorized into the following major branches, based on the subject and scale of the system in examination as well as distinct experimental or curricular approaches. Individual neuroscientists, however, often work on questions that span several distinct subfields.

Neuroscience organizations[link]

The largest professional neuroscience organization is the Society for Neuroscience (SFN), which is based in the United States but includes many members from other countries. Since its founding in 1969 the SFN has grown steadily: as of 2010 it recorded 40,290 members from 83 different countries.^[16] Annual meetings, held each year in a different American city, draw attendance from researchers, postdoctoral fellows, graduate students, and undergraduates, as well as educational institutions, funding agencies, publishers, and hundreds of businesses that supply products used in research.

Other major organizations devoted to neuroscience include the International Brain Research Organization (IBRO), which holds its annual meetings in a country from a different part of the world each year, and the Federation of European Neuroscience Societies (FENS), which holds annual meetings in European cities. FENS comprises a set of 32 national-level organizations, including the British Neuroscience Association, the German Neurowissenschaftliche Gesellschaft, and the French Societé des Neurosciences.

Public education and outreach[link]

In addition to conducting traditional research in laboratory settings, neuroscientists have also been involved in the promotion of awareness and knowledge about the nervous system among the general public and government officials. Such promotions have been done by both individual neuroscientists and large organizations. For example, individual neuroscientists have promoted neuroscience education among young students by organizing the International Brain Bee (IBB), which is an academic competition for high school or secondary school students worldwide.^[17] In the United States, large organizations such as the Society for Neuroscience have promoted neuroscience education by developing a primer called Brain Facts,^[18] collaborating with public school teachers to develop Neuroscience Core Concepts for K-12 teachers and students,^[19] and cosponsoring a campaign with the Dana Foundation called Brain Awareness Week to increase public awareness about the progress and benefits of brain research.^[20]

Finally, neuroscientists have also collaborated with other education experts to study and refine educational techniques to optimize learning among students, an emerging field called educational neuroscience.^[21] Federal agencies in the United States, such as the National Institute of Health (NIH)^[22] and National Science Foundation (NSF),^[23] have also funded research that pertains to best practices in teaching and learning of neuroscience concepts.

See also[link]

Neuroscience portal

Wikiversity has learning materials about Topic: Neuroscience

• List of neuroscience databases
• List of neuroscience topics
• List of neuroscientists

References[link]

Further reading[link]

External links[link]

Wikibooks has a book on the topic of Neuroscience

Look up neuroscience in Wiktionary, the free dictionary.

Wikimedia Commons has media related to: neuroscience

• Neuroscience on In Our Time at the BBC. (listen now)
• Neuroscience Information Framework (NIF)
• Neurobiology at the Open Directory Project
• American Society for Neurochemistry
• Neuroscience Online (electronic neuroscience textbook)
• Faculty for Undergraduate Neuroscience (FUN)
• Neuroscience for Kids
• Neuroscience Discussion Group in ResearchGate
• Neuroscience Discussion Forum
• HHMI Neuroscience lecture series - Making Your Mind: Molecules, Motion, and Memory

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Dalai Lama
Gendun Drup, 1st Dalai Lama
Reign	1391–1474
Tibetan	ཏཱ་ལའི་བླ་མ་
Wylie transliteration	taa la'i bla ma
Pronunciation	[taːlɛː lama]
THDL	Dalai Lama
Pinyin Chinese	Dálài Lǎmā
Royal House	Dalai Lama / Takla

The Dalai Lama is a high lama in the Gelug or "Yellow Hat" branch of Tibetan Buddhism. The name is a combination of the Sino-Mongolian word далай (dalai) meaning "Ocean" and the Tibetan word བླ་མ་ bla-ma (with a silent "b") meaning "chief, high priest".^[1]

In religious terms, the Dalai Lama is believed by his devotees to be the rebirth of a long line of tulkus who are considered to be manifestations of the bodhisattva of compassion, Avalokiteśvara. Traditionally, the Dalai Lama is thought of as the latest reincarnation of a series of spiritual leaders who have chosen to be reborn in order to enlighten others. The Dalai Lama is often thought to be the leader of the Gelug School, but this position belongs officially to the Ganden Tripa, which is a temporary position appointed by the Dalai Lama who, in practice, exerts much influence. The line of Dalai Lamas began as a lineage of spiritual teachers; the 5th Dalai Lama assumed political authority over Tibet.

For certain periods between the 17th century and 1959, the Dalai Lamas sometimes directed the Tibetan government, which administered portions of Tibet from Lhasa. The 14th Dalai Lama remained the head of state for the Central Tibetan Administration ("Tibetan government in exile") until his retirement on March 14, 2011. He has indicated that the institution of the Dalai Lama may be abolished in the future, and also that the next Dalai Lama may be found outside Tibet and may be female.^[2] The Chinese government was very quick to reject this and claimed that only they have the authority to select the next Dalai Lama.^[3]

[edit] The original use of the name Dalai Lama

In 1578 the Mongol ruler Altan Khan bestowed the title Dalai Lama on Sonam Gyatso. The title was later applied retrospectively to the two predecessors in his reincarnation line, Gendun Drup and Gendun Gyatso. Gendun Gyatso was also Sonam Gyatso's predecessor as abbot of Drepung monastery. However, the 14th Dalai Lama asserts that Altan Khan did not intend to bestow a title as such and that he intended only to translate the name "Sonam Gyatso" into Mongolian.

... many writers have mistranslated Dalai Lama as "Ocean of Wisdom". The full Mongolian title, "the wonderful Vajradhara, good splendid meritorious ocean", given by Altan Khan, is primarily a translation of the Tibetan words Sonam Gyatso (sonam is "merit").^[4]

The 14th Dalai Lama commented:

The very name of each Dalai Lama from the Second Dalai Lama onwards had the word Gyatso [in it], which means "ocean" in Tibetan. Even now I am Tenzin Gyatso, so the first name is changing but the second part [the word "ocean"] became like part of each Dalai Lama's name. All of the Dalai Lamas, since the Second, have this name. So I don't really agree that the Mongols actually conferred a title. It was just a translation.^[5]

Whatever the intention may have been originally, the Mongolian "Dalai", which does not have any meaning as a Tibetan term, came to be understood commonly as a title.

The name or title Dalai Lama in Mongolian may also have derived originally from the title taken by Temüjin or Genghis Khan when he was proclaimed emperor of a united Mongolia during 1206. Temüjin took the name Čingis Qāghan or "oceanic sovereign", the anglicized version of which is Genghis Khan.^[6]

Tibetans address the Dalai Lama as Gyalwa Rinpoche ("Precious Victor"), Kundun ("Presence"), Yishin Norbu ("Wish fulfilling Gem") and so on.^[7]

Sonam Gyatso was an abbot at the Drepung Monastery who was considered widely as one of the most eminent lamas of his time. Although Sonam Gyatso became the first lama to have the title "Dalai Lama" as described above, since he was the third member of his lineage, he became known as the "Third Dalai Lama". The previous two titles were conferred posthumously upon his supposed earlier incarnations.

Yonten Gyatso (1589–1616), the 4th Dalai Lama, and a non-Tibetan, was the grandson of Altan Khan.

The tulku tradition of the Dalai Lama has evolved into, and been inaugurated as, an institution:

The institution of the Dalai Lama has become, over the centuries, a central focus of Tibetan cultural identity; "a symbolic embodiment of the Tibetan national character." Today, the Dalai Lama and the office of the Dalai Lama have become focal points in their struggle towards independence and, more urgently, cultural survival. The Dalai Lama is regarded as the principal incarnation of Chenrezig (referred to as Avalokiteshvara in India), the bodhisattva of compassion and patron deity of Tibet. In that role, the Dalai Lama has chosen to use peace and compassion in his treatment of his own people and his oppressors. In this sense the Dalai Lama is the embodiment of an ideal of Tibetan values and a cornerstone of Tibetan identity and culture.^[8]

Verhaegen mentions the trans-polity influence that the Institution of the Dalai Lama has had historically in areas such as western China, Mongolia, Ladakh in addition to the other Himalayan Kingdoms:

The Dalai Lamas have also functioned as the principal spiritual guide to many Himalayan kingdoms bordering Tibet, as well as western China, Mongolia and Ladakh. The literary works of the Dalai Lamas have, over the centuries, inspired more than fifty million people in these regions. Those writings, reflecting the fusion of Buddhist philosophy embodied in Tibetan Buddhism, have become one of the world's great repositories of spiritual thought.^[9]

The current Dalai Lama is often called "His Holiness" (HH) by Westerners (by analogy with the Pope), although this does not translate to a Tibetan title.

Before the 20th century, European sources often referred to the Dalai Lama as the "Grand Lama". For example, in 1785 Benjamin Franklin Bache mocked George Washington by terming him the "Grand Lama of this Country".^[10] Some in the West believed the Dalai Lama to be worshipped by the Tibetans as the godhead.^[11]

History[link]

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Kublai Khan

Güshi Khan

During 1252, Kublai Khan granted an audience to Drogön Chögyal Phagpa and Karma Pakshi, the 2nd Karmapa. Karma Pakshi, however, sought the patronage of Möngke Khan. Before his death in 1283, Karma Pakshi wrote a will to protect the established interests of his sect by advising his disciples to locate a boy to inherit the black hat. His instruction was based on the premise that Buddhist ideology is eternal, and that Buddha would send emanations to complete the missions he had initiated. Karma Pakshi's disciples acted in accordance with the will and located the reincarnated boy of their master. The event was the beginning of the teacher reincarnation system for the Black-Hat Line of Tibetan Buddhism. During the Ming Dynasty, Emperor Yongle bestowed the title Great Treasure Prince of Dharma, the first of the three Princes of Dharma, upon the Black-Hat Karmapa. Various sects of Tibetan Buddhism responded to the teacher reincarnation system by creating similar lineages.

Unification of Tibet[link]

In the 1630s, Tibet became entangled in power struggles between the rising Manchu and various Mongol and Oirat factions. Ligden Khan of the Chakhar, retreating from the Manchu, set out to Tibet to destroy the Yellow Hat sect. He died on the way to Qinghai (Koko Nur) in 1634.^[12] His vassal Tsogt Taij continued the fight, even having his own son Arslan killed after Arslan changed sides. Tsogt Taij was defeated and killed by Güshi Khan of the Khoshud in 1637, who would in turn become the overlord of Tibet, and act as a "Protector of the Yellow Church."^[13] Güshi helped the Fifth Dalai Lama to establish himself as the highest spiritual and political authority in Tibet and destroyed any potential rivals. The time of the Fifth Dalai Lama was, however, also a period of rich cultural development.^{[citation needed]}

The Fifth Dalai Lama's death was kept secret for fifteen years by the regent (Tibetan: སྡེ་སྲིད།, Wylie: sde-srid), Sanggye Gyatso. This was apparently done so that the Potala Palace could be finished, and to prevent Tibet's neighbours taking advantage of an interregnum in the succession of the Dalai Lamas.^[14]

Tsangyang Gyatso, the Sixth Dalai Lama, was not enthroned until 1697. Tsangyang Gyatso enjoyed a lifestyle that included drinking, the company of women, and writing love songs.^[15] In 1705, Lobzang Khan of the Khoshud used the sixth Dalai Lama's escapades as excuse to take control of Tibet. The regent was murdered, and the Dalai Lama sent to Beijing. He died on the way, near Koko Nur, ostensibly from illness. Lobzang Khan appointed a new Dalai Lama who, however was not accepted by the Gelugpa school. Kelzang Gyatso was discovered near Koko Nur and became a rival candidate.

The Dzungars invaded Tibet in 1717, and deposed and killed Lobzang Khan's pretender to the position of Dalai Lama. This was widely approved. However, they soon began to loot the holy places of Lhasa, which brought a swift response from Emperor Kangxi in 1718; but his military expedition was annihilated by the Dzungars, not far from Lhasa.^[16][17]

A second, larger, expedition sent by Emperor Kangxi expelled the Dzungars from Tibet in 1720 and the troops were hailed as liberators. They brought Kelzang Gyatso with them from Kumbum to Lhasa and he was installed as the seventh Dalai Lama in 1721.^[18]

After him [Jamphel Gyatso the VIIIth Dalai Lama (1758–1804)], the IXth and Xth Dalai Lamas died before attaining their majority: one of them is credibly stated to have been murdered and strong suspicion attaches to the other. The XIth and XIIth were each enthroned but died soon after being invested with power. For 113 years, therefore, supreme authority in Tibet was in the hands of a Lama Regent, except for about two years when a lay noble held office and for short periods of nominal rule by the XIth and XIIth Dalai Lamas.

It has sometimes been suggested that this state of affairs was brought about by the Ambans—the Imperial Residents in Tibet—because it would be easier to control the Tibet through a Regent than when a Dalai Lama, with his absolute power, was at the head of the government. That is not true. The regular ebb and flow of events followed its set course. The Imperial Residents in Tibet, after the first flush of zeal in 1750, grew less and less interested and efficient. Tibet was, to them, exile from the urbanity and culture of Peking; and so far from dominating the Regents, the Ambans allowed themselves to be dominated. It was the ambition and greed for power of Tibetans that led to five successive Dalai Lamas being subjected to continuous tutelage.^[19]

Thubten Jigme Norbu, the elder brother of the present 14th Dalai Lama, describes these unfortunate events as follows:

It is perhaps more than a coincidence that between the seventh and the thirteenth holders of that office, only one reached his majority. The eighth, Gyampal Gyatso, died when he was in his thirties, Lungtog Gyatso when he was eleven, Tsultrim Gyatso at eighteen, Khadrup Gyatso when he was eighteen also, and Krinla Gyatso at about the same age. The circumstances are such that it is very likely that some, if not all, were poisoned, either by loyal Tibetans for being Chinese-appointed impostors, or by the Chinese for not being properly manageable.^[20]

Throne awaiting Dalai Lama's return. Summer residence of 13th Dalai Lama, Nechung, Tibet.

Thubten Gyatso, the 13th Dalai Lama, assumed ruling power from the monasteries, which previously had great influence on the Regent, during 1895. Due to his two periods of exile in 1904–1909, to escape the British invasion of 1904, and from 1910–1912 to escape a Chinese invasion, he became well aware of the complexities of international politics and was the first Dalai Lama to become aware of the importance of foreign relations. After his return from exile in India and Sikkim during January 1913, he assumed control of foreign relations and dealt directly with the Maharaja and the British Political officer in Sikkim and the king of Nepal rather than letting the Kashag or parliament do it.^[21]

Thubten Gyatso issued a Declaration of Independence for his kingdom in Central Tibet from China during the summer of 1912 and standardised a Tibetan flag, though no other sovereign state recognized the independence.^[22] He expelled the Ambans and all Chinese civilians in the country, and instituted many measures to modernise Tibet. These included provisions to curb excessive demands on peasants for provisions by the monasteries and tax evasion by the nobles, setting up an independent police force, the abolishment of the death penalty, extension of secular education, and the provision of electricity throughout the city of Lhasa in the 1920s.^[23] Thubten Gyatso died in 1933.

The 14th Dalai Lama was not formally enthroned until 17 November 1950, during the People's Republic of China invasion of the kingdom. In 1951, he and the Tibetan government formally accepted the Seventeen Point Agreement by which Tibet was formally incorporated into the People's Republic of China. Fearing for his life in the wake of a revolt in Tibet in 1959, the 14th Dalai Lama fled to India where he has led a government in exile since.^[24][25] In 2001, he ceded his absolute power over the government to an elected parliament of selected Tibetan exiles. His original goal was full independence for Tibet, but by the late 1980s, he was seeking high-level autonomy instead.^[26] He is still seeking greater autonomy from China, although Dolma Gyari, deputy speaker of the parliament-in-exile has stated "If the middle path fails in the short term, we will be forced to opt for complete independence or selfdetermination as per the UN charter".^[27]

Residence[link]

Starting with the 5th Dalai Lama and until the 14th Dalai Lama's flight into exile during 1959, the Dalai Lamas spent winters at the Potala Palace and summers at the Norbulingka palace and park. Both are in Lhasa and approximately 3 km apart.

Following the failed 1959 Tibetan uprising, the 14th Dalai Lama sought refuge in India. The then Indian Prime Minister, Jawaharlal Nehru, allowed in the Dalai Lama and his coterie of Tibetan government officials. The Dalai Lama has since lived in exile in Dharamshala, in the state of Himachal Pradesh in northern India, where the Central Tibetan Administration is also established. Tibetan refugees have constructed and opened many schools and Buddhist temples in Dharamshala.^[28]

Searching for the reincarnation[link]

The search for the 14th Dalai Lama took the High Lamas to Taktser in Amdo

By the Himalayan tradition, phowa (Tibetan) is the discipline that transfers the mindstream to the intended body. Upon the death of the Dalai Lama and consultation with the Nechung Oracle, a search for the Lama's reincarnation, or yangsi (yang srid), is conducted. Traditionally it has been the responsibility of the High Lamas of the Gelugpa Tradition and the Tibetan government to find his reincarnation. The process can take around two or three years to identify the Dalai Lama, and for the 14th, Tenzin Gyatso it was four years before he was found. The search for the Dalai Lama has usually been limited historically to Tibet, although the third tulku was born in Mongolia. Tenzin Gyatso, though, has stated that he will not be reborn in the People's Republic of China.^[29] In his autobiography, Freedom In Exile, he states that if Tibet is not free, he will reincarnate elsewhere."

The High Lamas used several ways in which they can increase the chances of finding the reincarnation. High Lamas often visit the holy lake, called Lhamo La-tso, in central Tibet and watch for a sign from the lake itself. This may be either a vision or some indication of the direction in which to search and this was how Tenzin Gyatso was found. It is said that Palden Lhamo, the female guardian spirit of the sacred lake, Lhamo La-tso, promised Gendun Drup, the 1st Dalai Lama in one of his visions "that she would protect the reincarnation lineage of the Dalai Lamas." Ever since the time of Gendun Gyatso, the 2nd Dalai Lama, who formalised the system, the Regents and other monks have gone to the lake to seek guidance on choosing the next reincarnation through visions while meditating there.^[30]

The particular form of Palden Lhamo at Lhamo La-tso is Gyelmo Maksorma, "The Victorious One who Turns Back Enemies". The lake is sometimes referred to as "Pelden Lhamo Kalideva", which indicates that Palden Lhamo is an emanation of the goddess Kali, the shakti of the Hindu God Shiva.^[31]

Lhamo Latso ... [is] a brilliant azure jewel set in a ring of grey mountains. The elevation and the surrounding peaks combine to give it a highly changeable climate, and the continuous passage of cloud and wind creates a constantly moving pattern on the surface of the waters. On that surface visions appear to those who seek them in the right frame of mind.^[32]

It was here that during 1935, the Regent, Reting Rinpoche, received a clear vision of three Tibetan letters and of a monastery with a jade-green and gold roof, and a house with turquoise roof tiles, which led to the discovery of Tenzin Gyatso, the 14th Dalai Lama.^[33][34][35]

High Lamas may also have a vision by a dream or if the Dalai Lama was cremated, they will often monitor the direction of the smoke as an indication of the direction of the rebirth.^[29]

Once the High Lamas have found the home and the boy they believe to be the reincarnation, the boy undergoes a series of tests to affirm the rebirth. They present a number of artifacts, only some of which belonged to the previous Dalai Lama, and if the boy chooses the items which belonged to the previous Dalai Lama, this is seen as a sign, in conjunction with all of the other indications, that the boy is the reincarnation.

If there is only one boy found, the High Lamas will invite Living Buddhas of the three great monasteries together with secular clergy and monk officials, to confirm their findings and will then report to the Central Government through the Minister of Tibet. Later a group consisting of the three major servants of Dalai Lama, eminent officials and troops will collect the boy and his family and travel to Lhasa, where the boy would be taken, usually to Drepung Monastery to study the Buddhist sutra in preparation for assuming the role of spiritual leader of Tibet.^[29]

However, if there are several possibilities of the reincarnation, in the past regents and eminent officials and monks at the Jokhang in Lhasa, and the Minister to Tibet would decide on the individual by putting the boys' names inside an urn and drawing one lot in public if it was too difficult to judge the reincarnation initially.^[36]

List of Dalai Lamas[link]

This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters.

This article contains Indic text. Without proper rendering support, you may see question marks or boxes, misplaced vowels or missing conjuncts instead of Indic text.

There have been 14 recognised reincarnations of the Dalai Lama:

	Name	Picture	Lifespan	Recognised	Enthronement	Tibetan/Wylie	Tibetan pinyin/Chinese	Alternative spellings
1	Gendun Drup		1391–1474	–	N/A[37]	དགེ་འདུན་འགྲུབ་ dge 'dun 'grub	Gêdün Chub 根敦朱巴	Gedun Drub Gedün Drup Gendun Drup
2	Gendun Gyatso		1475–1542	–	N/A[37]	དགེ་འདུན་རྒྱ་མཚོ་ dge 'dun rgya mtsho	Gêdün Gyaco 根敦嘉措	Gedün Gyatso Gendün Gyatso
3	Sonam Gyatso		1543–1588	?	1578	བསོད་ནམས་རྒྱ་མཚོ་ bsod nams rgya mtsho	Soinam Gyaco 索南嘉措	Sönam Gyatso
4	Yonten Gyatso		1589–1617	?	1603	ཡོན་ཏན་རྒྱ་མཚོ་ yon tan rgya mtsho	Yoindain Gyaco 雲丹嘉措	Yontan Gyatso, Yönden Gyatso
5	Ngawang Lobsang Gyatso		1617–1682	1618	1622	བློ་བཟང་རྒྱ་མཚོ་ blo bzang rgya mtsho	Lobsang Gyaco 羅桑嘉措	Lobzang Gyatso Lopsang Gyatso
6	Tsangyang Gyatso		1683–1706	1688	1697	ཚངས་དབྱངས་རྒྱ་མཚོ་ tshang dbyangs rgya mtsho	Cangyang Gyaco 倉央嘉措	Tsañyang Gyatso
7	Kelzang Gyatso		1708–1757	?	1720	བསྐལ་བཟང་རྒྱ་མཚོ་ bskal bzang rgya mtsho	Gaisang Gyaco 格桑嘉措	Kelsang Gyatso Kalsang Gyatso
8	Jamphel Gyatso		1758–1804	1760	1762	བྱམས་སྤེལ་རྒྱ་མཚོ་ byams spel rgya mtsho	Qambê Gyaco 強白嘉措	Jampel Gyatso Jampal Gyatso
9	Lungtok Gyatso		1805–1815	1807	1808	ལུང་རྟོགས་རྒྱ་མཚོ་ lung rtogs rgya mtsho	Lungdog Gyaco 隆朵嘉措	Lungtog Gyatso
10	Tsultrim Gyatso		1816–1837	1822	1822	ཚུལ་ཁྲིམས་རྒྱ་མཚོ་ tshul khrim rgya mtsho	Cüchim Gyaco 楚臣嘉措	Tshültrim Gyatso
11	Khendrup Gyatso		1838–1856	1841	1842	མཁས་གྲུབ་རྒྱ་མཚོ་ mkhas grub rgya mtsho	Kaichub Gyaco 凱珠嘉措	Kedrub Gyatso
12	Trinley Gyatso		1857–1875	1858	1860	འཕྲིན་ལས་རྒྱ་མཚོ་ 'phrin las rgya mtsho	Chinlai Gyaco 成烈嘉措	Trinle Gyatso
13	Thubten Gyatso		1876–1933	1878	1879	ཐུབ་བསྟན་རྒྱ་མཚོ་ thub bstan rgya mtsho	Tubdain Gyaco 土登嘉措	Thubtan Gyatso Thupten Gyatso
14	Tenzin Gyatso		born 1935	1937	1950 (currently in exile)	བསྟན་འཛིན་རྒྱ་མཚོ་ bstan 'dzin rgya mtsho	Dainzin Gyaco 丹增嘉措	Tenzing Gyatso

There has also been one nonrecognised Dalai Lama, Ngawang Yeshey Gyatso, declared 28 June 1707, when he was 25 years old, by Lha-bzang Khan as the "true" 6th Dalai Lama – however, he was never accepted as such by the majority of the population.^[17][38][39]

Future of the position[link]

The 14th Dalai Lama, Tenzin Gyatso in 2007

The main teaching room of the Dalai Lama in Dharamshala, India

In the mid-1970s, Tenzin Gyatso, the Fourteenth Dalai Lama, told a Polish newspaper that he thought he would be the last Dalai Lama. In a later interview published in the English language press he stated, "The Dalai Lama office was an institution created to benefit others. It is possible that it will soon have outlived its usefulness."^[40] These statements caused a furor amongst Tibetans in India. Many could not believe that such an option could even be considered. It was further felt that it was not the Dalai Lama's decision to reincarnate. Rather, they felt that since the Dalai Lama is a national institution it was up to the people of Tibet to decide whether the Dalai Lama should reincarnate.^[41]

The government of the People's Republic of China (PRC) has claimed the power to approve the naming of "high" reincarnations in Tibet, based on a precedent set by the Qianlong Emperor of the Qing Dynasty. The Qianlong Emperor instituted a system of selecting the Dalai Lama and the Panchen Lama by a lottery that used a golden urn with names wrapped in clumps of barley. This method was used a few times for both positions during the 19th century, but eventually fell into disuse. In 1995, the Dalai Lama chose to proceed with the selection of the 11th reincarnation of the Panchen Lama without the use of the Golden Urn, while the Chinese government insisted that it must be used. This has led to two rival Panchen Lamas: Gyaincain Norbu as chosen by the Chinese government's process, and Gedhun Choekyi Nyima as chosen by the Dalai Lama.

During September 2007 the Chinese government said all high monks must be approved by the government, which would include the selection of the 15th Dalai Lama after the death of Tenzin Gyatso. Since by tradition, the Panchen Lama must approve the reincarnation of the Dalai Lama, that is another possible method of control.

In response to this scenario, Tashi Wangdi, the representative of the 14th Dalai Lama, replied that the Chinese government's selection would be meaningless. "You can't impose an Imam, an Archbishop, saints, any religion...you can't politically impose these things on people," said Wangdi. "It has to be a decision of the followers of that tradition. The Chinese can use their political power: force. Again, it's meaningless. Like their Panchen Lama. And they can't keep their Panchen Lama in Tibet. They tried to bring him to his monastery many times but people would not see him. How can you have a religious leader like that?"^[42]

The Dalai Lama said as early as 1969 that it was for the Tibetans to decide whether the institution of the Dalai Lama "should continue or not".^[43] He has given reference to a possible vote occurring in the future for all Tibetan Buddhists to decide whether they wish to recognize his rebirth.^[44] In response to the possibility that the PRC may attempt to choose his successor, the Dalai Lama has said he will not be reborn in a country controlled by the People's Republic of China or any other country which is not free.^[29][45] According to Robert D. Kaplan, this could mean that "the next Dalai Lama might come from the Tibetan cultural belt that stretches across northern India, Nepal, and Bhutan, presumably making him even more pro-Indian and anti-Chinese".^[46]

See also[link]

Buddhism portal

• Engaged Spirituality
• Tibet Autonomous Region

Notes and references[link]

Bibliography[link]

• Dowman, Keith. (1988). The Power-Places of Central Tibet: The Pilgrim's Guide. Routledge & Kegan Paul Ltd., London. ISBN 0-7102-1370-0 (pbk).
• Laird, Thomas (2006). The Story of Tibet: Conversations with the Dalai Lama. Grove Press, New York. ISBN 978-0-8021-827-1.
• Richardson, Hugh E. (1984). Tibet and its History. Second Edition, Revised and Updated. Shambhala. Boston & London. ISBN 0-87773-376-7 (pbk)
• Murray Silver, "When Elvis Meets the Dalai Lama," (Bonaventure Books, Savannah, 2005).
• Norbu, Thubten Jigme and Turnbull, Colin M. (1968). Tibet: An account of the history, the religion and the people of Tibet. Reprint: Touchstone Books. New York. ISBN 0-671-20559-5.
• Schulemann, Guenther: Geschichte der Dalai-Lamas, Harrassowitz, Leipzig, 1958.
• Sheel, R. N. Rahul. "The Institution of the Dalai Lama." The Tibet Journal, Vol. XIV No. 3. Autumn 1989.
• Stein, R. A. (1972). Tibetan Civilization. Stanford University Press. ISBN 0-8047-0806-1 (cloth); ISBN 0-8047-0901-7 (paper).
• Diki Tsering, edited & introduced by Khedroob Thondop. (2000). Dalai Lama, My Son: A Mother's Story. Virgin Publishing Company, London. ISBN 0-7535-0571-1.
• Verhaegen, Ardy (2002). The Dalai Lamas: The Institution and Its History. Emerging Perceptions in Buddhist Studies, no. 15. New Delhi, India: D. K. Printworld (P) Ltd. ISBN 81-246-0202-6.
• Yá Hánzhāng 牙含章: The Biographies of the Dalai Lamas (Dálài Lǎmá chuán 达赖喇嘛传; Beijing, Foreign Languages Press 1993); ISBN 7-119-01267-3.

Further reading[link]

• Dalai Lama. (1991) Freedom in Exile: The Autobiography of the Dalai Lama. San Francisco, CA.
• Goodman, Michael H. (1986). The Last Dalai Lama. Shambhala Publications. Boston, MA.
• Mullin, Glenn H. (2001). The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation. Clear Light Publishers. Santa Fe, NM. ISBN 1-57416-092-3.

External links[link]

Wikimedia Commons has media related to: Dalai Lamas

• Official website
• Dalai Lama at the Open Directory Project

v t e Tibetan Buddhism Traditions: Vajrayana Bön Nyingma Kagyu Gelug Sakya Jonang Kadampa Rimé Chöd Key figures: Padmasambhava Dalai Lama Panchen Lama Karmapa Lama Sakya Trizin Je Tsongkhapa Trisong Detsen Milarepa Thang Tong Gyalpo Shabkar Tsodruk Rangdrol Sakya Pandita Chogyal Phagpa Vairotsana Padampa Sangye Drukpa Kunley Chogyal Namkhai Norbu Godrakpa Gorampa Sonam Sengye Dudjom Rinpoche Shamarpa Dilgo Khyentse Jamgon Kongtrul Jamyang Khyentse Wangpo Jamyang Khyentse Chokyi Lodro Dolpopa Longchenpa Jigme Lingpa Patrul Rinpoche Gampopa Marpa Chögyam Trungpa Penor Rinpoche Ratna Lingpa Chagdud Tulku Rinpoche Chokyi Nyima Rinpoche Dzongsar Jamyang Khyentse Rinpoche Shakya Shri Thinley Norbu Chogye Trichen Tenzin Osel Tulku Urgyen Rinpoche Taranatha Mikyo Dorje Minling Terton Rendawa Rongtong Shenrab Kunrig Chokgyur Lingpa Pema Lingpa Tai Situpa Lama Yeshe Mipham Rinpoche Tenzin Palmo Shakya Chogden Tenzin Wangyal Rinpoche Tsele Natsok Rangdrol Ganden Tripa Lama Jampa Thaye Rangjung Dorje Lama Zopa Rinpoche Nyoshul Khenpo Tarthang Tulku Dodrupchen Rinpoche Lama Anagarika Govinda Alexandra David-Neel Vimalamitra Atisha Ngorchen Kunga Zangpo Tsang Nyon Heruka Go Lotsawa Shonnu Pal Sogyal Rinpoche Beru Khyentse Rinpoche Alexander Berzin (scholar) Chatral Rinpoche Dezhung Rinpoche Tulku Thondup Traleg Rinpoche Akong Rinpoche Khenpo Abbey Rinpoche Kangyur Rinpoche Dudjom Yangsi Dzigar Kongtrul Orgyen Tobgyal Kathok Ontrul Rinpoche Zurmang Tenpa Rinpoche Adzom Drukpa Yudra Nyingpo Ratna Vajra Sakya Gyana Vajra Sakya Dzogchen Ponlop Rinpoche Dawa Chodrak Rinpoche Kalu Rinpoche Steven Seagal Tenga Rinpoche Khenpo Tsultrim Gyamtso Rinpoche Thrangu Rinpoche Chetsang Rinpoche John Myrdhin Reynolds Trijang Rinpoche Pabongka Rinpoche Reting Rinpoche Zong Rinpoche Ling Rinpoche Khandro Rinpoche Trulshik Rinpoche Karma Thinley Rinpoche Khamtrul Rinpoche Gyalwa Drukpa Luding Khenchen Rinpoche Rechungpa Phagmo Drupa Arija Rinpoche Monasteries: Jokhang Temple Ganden Monastery Sera Monastery Ramoche Temple Sanga Monastery Zhefeng Temple Drepung Monastery Tashilhunpo Dzongsar Monastery Sakya Monastery Key Concepts: Ngöndro Dzogchen Mahamudra Kalacakra Lama Tulku Terton Terma Rinpoche Ngagpa Lhasa Thangka Shambhala Chorten Yidam

This article has multiple issues. Please help improve it or discuss these issues on the talk page. This biography of a living person needs additional citations for verification. Tagged since July 2009. Very few or no other articles link to it. Please help introduce links to this page from other articles related to it. Tagged since April 2010.

Paul Dobransky
Born	Pittsburgh, Pennsylvania, USA
Residence	Chicago, Illinois
Citizenship	United States of America
Fields	Psychiatry, Television personality, radio personality, author, speaker,
Institutions	Fox New National, NBC' nightline
Alma mater	University of Pittsburgh M.D.,
Known for	Relationship theory, character development, Grief, Loss, and Dating

Paul Dobransky, also known as "Dr. Paul", is an American psychiatrist, television and radio personality, author, speaker, former business consultant and CEO of several websites. He was born in Pittsburgh, Pennsylvania and is currently living in Chicago, Illinois. .^[1]

Dobransky delivers seminars on dating and relationships to men and women in Chicago, Montreal, and London, and seminars using Mind OS (a synthesis of the disciplines of psychology) to instruct on character maturity, personal growth, communication, decision-making and team-building, as well as gender communication.^[1] . He has appeared on television programs including The Bachelor, NBC's Nightline, Anderson Cooper 360°, and Fox News.

He also owns a personality temperament diagram used to analyze social and person interaction called King Warrior Magician Lover (KMWL) as well as streming podcasts for NBC on sex, dating, and relationships.^[2][3]

Dobransky has been a guest speaker in several programs by David DeAngelo, and appeared in numerous television journalism programs (CNN, Fox News National, NBC's Nightline), on radio (currently he is a weekly guest on a syndicated radio show, 2nd Shift, with host Alan Kabel), and print media, including the magazines Maxim, Men's Health, Men's Fitness, Men's Journal, Cosmopolitan, Marie Claire, First For Women, Women's Health, Self, and Psychology Today.^[1]

Books[link]

• The Power of Female Friendship (2008) ISBN 9780452289437
• The Secret Psychology of How We Fall In Love (2007) ISBN 9780452288188
• The Tortoise and Hare Quit the Rat Race: Fulfillment Through Brief Solution-Focused Psychoanalysis (2003) ISBN 9781410717627
• Bathsheba (2005) ISBN 9781420824230
• Get Your Send On (eBook)

References[link]

External links[link]

• http://psychiatrists.psychologytoday.com/rms/name/Paul_Dobransky_MD_Chicago_Illinois_35205/ Psychology Today
• http://www.womenshap piness.com/about/ About Dr Paul
• http://www.facebook.com/dr.paulMD?sk=info/ Facebook - Dr Paul
• http://www.menspsychology.com/presskit/mediaresume.php - Extensive resume involving various appearances on critical news shows, on lince columns, magazines, etc .

Hugo de Garis (born 1947, Sydney, Australia) is a researcher in the sub-field of artificial intelligence (AI) known as evolvable hardware. He became known in the 1990s for his research on the use of genetic algorithms to evolve neural networks using three dimensional cellular automata inside field programmable gate arrays. He claimed that this approach would enable the creation of what he terms "artificial brains" which would quickly surpass human levels of intelligence.^[1]

He has more recently been noted for his belief that a major war between the supporters and opponents of intelligent machines, resulting in billions of deaths, is almost inevitable before the end of the 21st century.^[2]:234 He suggests AIs may simply eliminate the human race, and humans would be powerless to stop them because of technological singularity. This prediction has attracted debate and criticism from the AI research community, and some of its more notable members, such as Kevin Warwick, Bill Joy, Ken MacLeod, Ray Kurzweil, Hans Moravec, and Roger Penrose, have voiced their opinions on whether or not this future is likely.

de Garis originally studied theoretical physics, but he abandoned this field in favour of artificial intelligence. In 1992 he received his PhD from Université Libre de Bruxelles, Belgium. He worked as a researcher at ATR (Advanced Telecommunications Research institute international, 国際電気通信基礎技術研究所), Japan from 1994–2000, a researcher at Starlab, Brussels from 2000–2001, and associate professor of computer science at Utah State University from 2001–2006. Until his retirement in late 2010^[3] he was a professor at Xiamen University, where he taught theoretical physics and computer science, and ran the Artificial Brain lab.

Evolvable hardware[link]

From 1993 to 2000 de Garis participated in a research project at ATR's Human Information Processing Research Laboratories (ATR-HIP) which aimed to create a billion neuron artificial brain by the year 2001.^[1] The project was known as "cellular automata machine brain," or "CAM-Brain." During this 8 year span he and his fellow researchers published a series of papers in which they discussed the use of genetic algorithms to evolve neural structures inside 3D cellular automata. They argued that existing neural models had failed to produce intelligent behaviour because they were too small, and that in order to create "artificial brains" it was necessary to manually assemble tens of thousands of evolved neural modules together, with the billion neuron "CAM-Brain" requiring around 10 million modules;^[4] this idea was rejected by Igor Aleksander, who said "The point is that these puzzles are not puzzles because our neural models are not large enough."^[5]

Though it was initially envisaged that these cellular automata would run on special computers, such as MIT's "Cellular Automata Machine-8" (CAM-8), by 1996 it was realised that the model originally proposed, which required cellular automata with thousands of states, was too complex to be realised in hardware. The design was considerably simplified, and in 1997 the "collect and distribute 1 bit" ("CoDi-1Bit") model was published, and work began on a hardware implementation using Xilinx XC6264 FPGAs. This was to be known as the "CAM Brain Machine" (CBM).^[6]

The researchers evolved cellular automata for several tasks (using software simulation, not hardware):^[6]

• Reproducing the XOR function.
• Generating a bitstream that alternates between 0 and 1 three times (i.e. 000..111..000..).
• Generated a bitstream where the output alternates, but can be changed from a majority of 1s to a majority of 0s by toggling an input.
• Discriminating between two square wave inputs with a different period.
• Discriminating between horizontal lines (input on a 2D grid) and random noise.

Ultimately the project failed to produce a functional robot control system, and ATR terminated it along with the closure of ATR-HIP in February 2001.^[7]

The original aim of de Garis' work was to establish the field of "brain building" (a term of his invention) and to "create a trillion dollar industry within 20 years". Throughout the 90s his papers claimed that by 2001 the ATR "Robokoneko" (translation: kitten robot) project would develop a billion-neuron "cellular automata machine brain" (CAM-brain), with "computational power equivalent to 10,000 pentiums" that could simulate the brain of a real cat. de Garis received a US$0.4 million "fat brain building grant" to develop this.^[8] The first "CAM-brain" was delivered to ATR in 1999. After receiving a further US$1 million grant at Starlab de Garis failed to deliver a working "brain" before Starlab's bankruptcy. At USU de Garis announced he was establishing a "brain builder" group to create a second generation "CAM-brain".

Current research[link]

de Garis published his last "CAM-Brain" research paper in 2002.^[9] He still works on evolvable hardware. Using a Celoxica FPGA board he says he can create up to 50,000 neural network modules for less than $3000.

Since 2002 he has co-authored several papers on evolutionary algorithms.

He believes that topological quantum computing is about to revolutionize computer science, and hopes that his teaching will help his students to understand its principles.^[10]

In 2008 de Garis received a 3 million Chinese yuan grant (around $436,000) to build an artificial brain for China (the China-Brain Project), as part of the Brain Builder Group at Wuhan University.^[11]

Employment history[link]

de Garis' original work on "CAM-brain" machines was part of an 8 year research project, from 1993 to 2000, at the ATR Human Information Processing Research Laboratories (ATR-HIP) in Kyoto Prefecture, Japan. de Garis left in 2000, and ATR-HIP was closed on 28 February 2001. de Garis then moved to Starlab in Brussels, where he received a million dollars in funding from the government of Belgium ("over a third of the Brussels government's total budget for scientific research", according to de Garis).^[12] Starlab went bankrupt in June 2001. A few months later de Garis was employed as an associate professor at the computer science department of Utah State University. In May 2006 he became a professor at Wuhan University's international school of software, teaching graduate level pure mathematics, theoretical physics and computer science.

Since June 2006 he has been a member of the advisory board of Novamente, a commercial company which aims to create strong AI.

Cosmists and Terrans[link]

de Garis believes that a major war before the end of the 21st century, resulting in billions of deaths, is almost inevitable.^[2]:234 Intelligent machines (or 'artilects', a shortened form of 'artificial intellects') will be far more intelligent than humans and will threaten to attain world domination, resulting in a conflict between 'Cosmists', who support the artilects, and 'Terrans', who oppose them (both of these are terms of his invention). He describes this conflict as a 'gigadeath' war, reinforcing the point that billions of people will be killed.^[13] This scenario has been criticised by other AI researchers, including Chris Malcolm, who described it as "entertaining science fiction horror stories which happen to have caught the attention of the popular media".^[14] Kevin Warwick called it a "hellish nightmare, as portrayed in films such as the Terminator".^{[2]:back cover} In 2005 de Garis published a book describing his views on this topic entitled The Artilect War.^[2]

Cosmism is a moral philosophy that favours building or growing strong artificial intelligence and ultimately leaving Earth to the Terrans, who oppose this path for humanity. The first half of the book describes technologies which he believes will make it possible for computers to be billions or trillions of times more intelligent than humans. He predicts that as artificial intelligence improves and becomes progressively more human-like, differing views will begin to emerge regarding how far such research should be allowed to proceed. Cosmists will foresee the massive, truly astronomical potential of substrate-independent cognition, and will therefore advocate unlimited growth in the designated fields, in the hopes that "super intelligent" machines might one day colonise the universe. It is this "cosmic" view of history, in which the fate of one single species, on one single planet, is seen as insignificant next to the fate of the known universe, that gives the Cosmists their name.

Terrans on the other hand, will have a more "terrestrial" Earth-centred view, in which the fate of the Earth and its species (like humanity) are seen as being all-important. To Terrans, a future without humans is to be avoided at all costs, as it would represent the worst-case scenario. As such, Terrans will find themselves unable to ignore the possibility that super intelligent machines might one day cause the destruction of the human race—being very immensely intelligent and so cosmically inclined, these artilect machines may have no more moral or ethical difficulty in exterminating humanity than humans do in using medicines to cure diseases. So, Terrans will see themselves as living during the closing of a window of opportunity, to disable future artilects before they are built, after which humans will no longer have a say in the affairs of intelligent machines.

It is these two extreme ideologies which de Garis believes may herald a new world war, wherein one group with a 'grand plan' (the Cosmists) will be rabidly opposed by another which feels itself to be under deadly threat from that plan (the Terrans). The factions, he predicts, may eventually war to the death because of this, as the Terrans will come to view the Cosmists as "arch-monsters" when they begin seriously discussing acceptable risks, and the probabilities of large percentages of Earth-based life going extinct. In response to this, the Cosmists will come to view the Terrans as being reactionary extremists, and will stop treating them and their ideas seriously, further aggravating the situation, possibly beyond reconciliation.

Throughout his book, de Garis states that he is ambivalent about which viewpoint he ultimately supports, and attempts to make convincing cases for both sides. He elaborates towards the end of the book that the more he thinks about it, the more he feels like a Cosmist, because he feels that despite the horrible possibility that humanity might ultimately be destroyed, perhaps inadvertently or at least indifferently, by the artilects, he cannot ignore the fact that the human species is just another link in the evolutionary chain, and must go extinct in their current form anyway, whereas the artilects could very well be the next link in that chain and therefore would be excellent candidates to carry the torch of science and exploration forward into the rest of the universe.

He relates a morally isomorphic scenario in which extraterrestrial intelligences visit the earth three billion years ago and discover two domains of life living there, one domain which is older but simpler and contemporarily dominant, but which upon closer study appears to be incapable of much further evolutionary development; and one younger domain which is struggling to survive, but which upon further study displays the potential to evolve into all the varieties of life existing on the Earth today, including humanity, and then queries the reader as to whether they would feel ethically compelled to destroy the dominant domain of life to ensure the survival of the younger one, or to destroy the younger one in order to ensure the survival of the older and more populous domain which was "there first." He states that he believes that, like himself, most of the public would feel torn or at least ambivalent about the outcome of artilects at first, but that as the technology advanced, the issue would be forced and most would feel compelled to choose a side, and that as such the public consciousness of the coming issue should be raised now so that society can choose, hopefully before the factions becomes irreconcilably polarised, which outcome it prefers.

de Garis relates that "just out of curiosity, I asked Kevin (Warwick) whether he was a Terran or a Cosmist. He said he was against the idea of artilects being built (i.e., he is Terran). I was surprised, and felt a shiver go up my spine. That moment reminded me of a biography of Lenin that I had read in my 20s in which the Bolsheviks and the Mensheviks first started debating the future government of Russia. What began as an intellectual difference ended up as a Russian civil war after 1917 between the white and the red Russians."^[15]

Kevin Warwick would be better classified a member of a third group de Garis predicts will emerge between the two.^{[citation needed]} He colloquially refers to this third party as "Cyborgians", because they will not be opposed to artilects as such, but they will desire to personally participate in the artilect colonisation of the universe, rather than fall into obsolescence. They will seek to become artilects by gradually merging themselves with machines, which is the main focus of Professor Warwick's cybernetics research.

Quotes[link]

• Humans should not stand in the way of a higher form of evolution. These machines are godlike. It is human destiny to create them.

• I believe that the ideological disagreements between these two groups on this issue will be so strong, that a major "artilect" war, killing billions of people, will be almost inevitable before the end of the 21st century.^[2]:234

• Twenty years from now, the author envisages the brain builder industry as being one of the world's top industries, comparable with oil, automobile, and construction.^[1]

Writings[link]

• de Garis, Hugo (28 February 2005). The Artilect War: Cosmists vs. Terrans: A Bitter Controversy Concerning Whether Humanity Should Build Godlike Massively Intelligent Machines. ETC Publications. pp. 254. ISBN 978-0882801537. 

• de Garis, Hugo (18 March 2010). Multis and Monos : What the Multicultured Can Teach the Monocultured : Towards the Creation of a Global State. ETC Publications. pp. 514. ISBN 0882801629. 

• de Garis, Hugo (November 2010). Artificial Brains : An Evolved Neural Net Module Approach. World Scientific. pp. 400. ISBN 981430428 X. 

See also[link]

• Artificial brain

References[link]

External links[link]

• de Garis' home page at Wuhan University
• de Garis is on the editorial board of Engineering Letters
• Notes from de Garis' presentation to the artificial general intelligence research institute
• Man vs. Machine An article from Utah local newspaper
• Building Gods – the rough cut of a documentary which details, amongst other things, the personal beliefs of Hugo de Garis and Kevin Warwick on the possibilities of artificial life
• An interview with Hugo de Garis
• Human v 2.0: A programme from the BBC Horizon series featuring discussion between Ray Kurzweil and Hugo de Garis
• Cosmism and brainbuilding an article by de Garis
• [1] Interview from 2007 at Machines Like Us
• [2] Interview with HPlus Magazine