The tradition of International Congresses of Historical Sciences started in 1900. Except during the World War I and World War II, it has been held 21 times so far. Being the most influential academic activity of historical sciences, it enjoys a reputation of the “Olympics of Historical Sciences”. From 23 to 29 August, 2015, the 22nd ICHS was held in Jinan, China. It was the first time for the Congress to be held in Asia. The event, hosted by the International Committee of Historical Sciences, was organized by the Association of Chinese Historians and Shandong University. The Congress included four major themes: “China from Global Perspectives”, “Historicizing Emotions”, “Revolutions in World History: Comparisons and Connections” and “Digital Turn in History”. There were also a series of academic activities such as specialized theme discussions, joint sessions, round tables, evening discussions, and poster session for post- graduate and PhD students etc. Over 2000 historians from all over the world participated in those activities including 15 Czech historians from the Institute of History of the CAS, the Institute of Contemporary History of the CAS, Charles University, University of Pardubice and Palacký University Olomouc. and Jaroslav Pánek.
The 9th annual Science and Technology Week was organized for the public by the Academy of Sciences of the Czech Republic on November 2-8, 2009 and it took place in Brno, České Budějovice, Hradec Králové, Ostrava, Plzeň and Praha. The program included speeches by scientific professionals, presentations of noteworthy experiments, workshops, non-traditional exhibitions, science cafés, and visits to laboratories and academic workplaces. Science and Technology Week is one of the largest science communication efforts which presents the latest scientific achievements and results of current research. and Luděk Svoboda.
In his late philosophy, Levinas finds that the human being, along with his body, is constituted by “sensibility as proximity, as signification, as one-for-the-other, which signifies in giving”; otherwise he or she is not human. For Levinas, therefore, it is also an affectivity, which, in its bind to the Other, opens up as a sensitivity to the Other. The Other is what animates affectivity. In Otherwise than Being or Beyond Essence, “the passage to the physico-chemico-physiological meanings of the body”, that is prepared by “sensibility as proximity, as signification, as one-for-the-other”, as the materialization of the body, is now exclusively reabsorbed in ethical signification. Nevertheless, the article shows some other figures of incarnation in the earlier works of Levinas as well: the position and the enjoyment.