
Dexlevo Successfully Concludes GOURI Symposium at AMWC 2025
Monaco, April, 2025 — Global biotech company Dexlevo successfully wrapped up a three-day Aesthetic & Anti-Aging Medicine World Congress (AMWC) 2025 in Monaco, drawing significant international attention with its showcase of GOURI, the world's first liquid polycaprolactone (PCL) injectable.
During the AMWC, Dexlevo held three symposiums from March 27 to 29, which brought together renowned medical professionals from around the world to explore the clinical innovations and efficacy of GOURI, a next-generation collagen biostimulator that is redefining the aesthetic medicine landscape.
The first symposium opened with a keynote presentation by Dr. Akaluck Thammasunthorn from Thailand, titled 'The Possibilities of Liquid PCL GOURI: A Flexible and Powerful Anti-Aging Solution.' His in-depth lecture explored the unique advantages of liquid PCL in facial aesthetics and featured a live demonstration focusing on forehead application that received enthusiastic applause from attendees. One practitioner noted, 'The live demo clearly showed how easy GOURI's application is and how different it from any other conventional biostimulator. It was an inspiring way to open the first day of congress.'
Dr. Olaf Young Fleischer from Germany continued the second-day clinical session with lecture on his clinical experiences and data-driven injection dosing strategies. Dr. Fleischer's session resonated strongly with attendees. A European dermatologist commented, 'His session offered valuable, practical insights I can apply in my clinic immediately.'
Right after that Dr. Emmanouil Dimonitsas from Greece delivered a highly engaging presentation on the use of liquid PCL biostimulator GOURI in treating challenging areas and various dermatological conditions. In his lecture, Dr. Dimonitsas discussed the unique advantages of GOURI, emphasizing its role of the treatment in improving patients' quality of life. His presentation not only showcased advanced techniques but also reflected a deep understanding of aesthetic dermatology, earning him resounding applause and recognition from the audience.
The last day symposium included Dr. Senhime Akashi's presentation from Japan which expanded the conversation beyond facial treatments with the topic of hand rejuvenation. Her talk explored the potential of liquid PCL for body-focused regenerative treatments, sparking wide interest among medical professionals seeking holistic anti-aging solutions.
One attendee shared, 'Dr. Akashi's presentation opened new possibilities in body rejuvenation therapies using liquid PCL.'
Dr. Mathelda Weni from Indonesia explored the role of liquid polycaprolactone as a product that enhances skin firmness and promotes natural lifting effects. She explained how liquid PCL works by stimulating collagen production over time, offering a non-surgical solution for patients seeking long-term skin rejuvenation.
Throughout the conference, Dexlevo's exhibition booth became a dynamic hub for global networking, attracting medical professionals, academic leaders, and business partners from across the world. Visitors engaged with Dexlevo's medical research team, observed live demonstrations from the symposium, and gained insight into the company's international expansion strategy.
As awareness grows globally around GOURI's safety, efficacy, and versatility, the product is gaining strong traction in overseas markets. With its foundation in the principles of Korean beauty, Dexlevo is quickly emerging as a leading brand in the global aesthetic medicine industry.
Hashtags

Try Our AI Features
Explore what Daily8 AI can do for you:
Comments
No comments yet...
Related Articles


See - Sada Elbalad
31-05-2025
- See - Sada Elbalad
UK Implements Ban on Single-Use E-Cigarettes
Israa Farhan The United Kingdom has officially prohibited the sale of single-use e-cigarettes starting Sunday, following the example of Belgium and France. These disposable vaping devices, known for their colorful designs and sweet flavors, have gained popularity among young people since their introduction in 2021. Single-use e-cigarettes have been widely available across UK streets, contributing to nicotine addiction among children and teenagers. The ban targets the sale and distribution of these inexpensive products, with penalties including fines of £200 ($269) for first offences and potential imprisonment of up to two years for repeat violations. This legislation was initiated under the previous Conservative government and has now taken effect. Reports from the non-profit organization Material Focus reveal that around five million single-use e-cigarettes were discarded weekly in the UK in 2024, resulting in over 40 tonnes of lithium waste annually. This amount of lithium could power approximately 5,000 electric vehicles, and the discarded waste presents fire risks in household rubbish. Data from Action on Smoking and Health (ASH) indicates that 11% of adults in the UK—about 5.6 million people—use e-cigarettes. Among young people aged 11 to 17, 18% (around 980,000 individuals) reported using e-cigarettes in 2024. The new law aims to reduce e-cigarette use among youth while maintaining access to products that support smoking cessation. Unlike traditional cigarettes, e-cigarettes do not produce harmful tar or carbon monoxide but still contain highly addictive nicotine. Following the announcement of the ban, the use of single-use e-cigarettes has declined significantly. Among e-cigarette users aged 18 to 24, the proportion using disposable devices dropped from 52% in 2024 to 40% in 2025. Earlier this year, France and Belgium became the first European countries to ban single-use e-cigarettes, with Ireland currently considering similar measures. Industry representatives warn that the ban could encourage the growth of a black market, increasing the circulation of potentially unsafe products. The law criminalizes the sale of single-use e-cigarettes but does not prohibit their use, raising concerns about enforcement and public safety. read more Gold prices rise, 21 Karat at EGP 3685 NATO's Role in Israeli-Palestinian Conflict US Expresses 'Strong Opposition' to New Turkish Military Operation in Syria Shoukry Meets Director-General of FAO Lavrov: confrontation bet. nuclear powers must be avoided News Iran Summons French Ambassador over Foreign Minister Remarks News Aboul Gheit Condemns Israeli Escalation in West Bank News Greek PM: Athens Plays Key Role in Improving Energy Security in Region News One Person Injured in Explosion at Ukrainian Embassy in Madrid News Ayat Khaddoura's Final Video Captures Bombardment of Beit Lahia News Australia Fines Telegram $600,000 Over Terrorism, Child Abuse Content Sports Former Al Zamalek Player Ibrahim Shika Passes away after Long Battle with Cancer Sports Neymar Announced for Brazil's Preliminary List for 2026 FIFA World Cup Qualifiers News Prime Minister Moustafa Madbouly Inaugurates Two Indian Companies Arts & Culture New Archaeological Discovery from 26th Dynasty Uncovered in Karnak Temple Business Fear & Greed Index Plummets to Lowest Level Ever Recorded amid Global Trade War Arts & Culture Zahi Hawass: Claims of Columns Beneath the Pyramid of Khafre Are Lies News Flights suspended at Port Sudan Airport after Drone Attacks News Shell Unveils Cost-Cutting, LNG Growth Plan


Daily News Egypt
21-05-2025
- Daily News Egypt
Egypt, Italy's GKSD explore healthcare investment, medical education partnership
Egypt's Minister of Health and Population, Khaled Abdel Ghaffar, held a high-level meeting with Kamel Ghribi, Chairperson of Italy's GKSD Investment Holding and the San Donato Hospital Group, to discuss expanding collaboration in healthcare investment and medical education. The meeting took place on the sidelines of the 78th World Health Assembly currently underway in Geneva, Switzerland, according to a statement from Egypt's Ministry of Health. The Health Ministry's spokesperson Hossam Abdel Ghaffar stated that discussions focused on the establishment of a state-of-the-art hospital built to international standards, as well as the creation of a global medical university in Egypt to advance both undergraduate and postgraduate medical education. The two parties also explored investment opportunities in healthcare infrastructure, medical and nursing training, and collaboration on European medical fellowship programs to support continuous professional development. Plans were also discussed for launching research and innovation centers to drive scientific advancement in the healthcare sector. Cooperation in digital health was another key focus, including initiatives in telemedicine, health information technology, and the implementation of electronic medical records. The agenda also addressed joint efforts in public health, with an emphasis on the prevention and management of communicable and non-communicable diseases. The proposed partnership aligns with Egypt's national strategy to modernize healthcare services, attract foreign direct investment, and leverage international expertise to enhance the quality and reach of medical care across the country.


CairoScene
21-05-2025
- CairoScene
When Europe Ate Mummies: How Colonial Cannibalism Lasted Centuries
In the grainy photograph, the man sits cross-legged beside two stiff, linen-wrapped corpses. The vendor does not smile. His posture suggests this is ordinary business. In a sense, it was. That year, in 1865, Western travellers to Egypt could buy a mummified body. Once destined for the afterlife, these ancient dead had become commercial goods, shipped by the crate-load to Europe where they were crushed into pigment, powdered for medicine, unwrapped at parties, or, most disturbingly, consumed. The practice, colloquially referred to as 'mummy medicine', was more than a passing fad. For centuries, Europeans ingested the remnants of ancient Egyptians with the belief that doing so might heal them. The logic, though warped by distance and desire, was not incidental. It was built on a collision of scientific misunderstanding, colonial hunger, and philosophical confusion about what the dead owe the living. The belief in mumia's healing power was deeply rooted in prevailing medical theories of the time. One such theory was the doctrine of signatures, which held that natural substances resembled the ailments they were meant to cure. Mummified flesh, preserved for centuries, seemed an obvious candidate for treating decay, wounds, and internal deterioration. The origins of this strange commerce trace back to a linguistic and pharmacological confusion. In the Arabic language, the word 'mumia' referred to bitumen, a sticky, tar-like substance used by ancient Egyptians in the embalming process. Bitumen itself was thought to possess curative properties, especially for internal bleeding or bruising. By the 12th century, European apothecaries had begun importing it under the same name. But over time, the material truth behind mumia shifted. As medieval physicians and pharmacists grew more eager for the miraculous powers of 'mummy,' they began harvesting it not from mineral deposits, but from the mummified bodies themselves. Whether by misunderstanding or willful redefinition, the corpse had replaced the compound itself. By the 16th century, mummy powder, scraped from desiccated flesh and ground into a fine brown dust, was a fixture in European pharmacies. 'Take the bones of an unspoiled mummy,' advised French physician Guy de la Fontaine, 'reduce them to powder and mix them with a bit of wine.' This was mainstream medicine for them. A 1672 edition of the London Pharmacopoeia recommended mumia vera aegyptiaca, 'true Egyptian mummy', as a treatment for epilepsy, bruising, and internal hemorrhage. The French king Francis I is said to have carried mummy powder in a pouch around his neck. The British aristocracy swallowed it by the spoonful. Sanctified cannibalism was justified scientifically. To understand how such a practice could be so widely accepted, one must examine the medical logic of the time. Renaissance and early modern medicine was dominated by the humoral theory, in which health depended on the balance of four bodily fluids: blood, phlegm, black bile, and yellow bile. Illness indicated imbalance. Remedies were needed to counteract it. Mummified flesh, being dry and dark, was seen as ideal for absorbing excess humors. Moreover, the fact that these remains had withstood centuries in desert tombs seemed to signify resilience. 'There was also the allure of the exotic. Egypt, ancient, mysterious, and distant, offered an imaginative cure for European anxieties about death and decay,' Monica Hanna - Egyptian Egyptologist, scholar and Dean at the Arab Academy for Science, Technology & Maritime Transport - tells CairoScene. 'To ingest a mummy was, in effect, to ingest the magic of immortality.' But this logic carried a darker implication: to consume another human, stripped of name and identity, was acceptable so long as that human came from elsewhere, both geographically and historically. 'What mattered was not the life that had been lived, but the myth that could now be bottled and sold,' Hanna reflects. The dead served not only the sick, but the vain and the curious. By the 18th century, mummies had become fashionable in European drawing rooms. Mummy unwrapping parties, popular among Victorian elites, turned human remains into parlour spectacle. Attendees, often wealthy patrons or amateur scholars, would gather to watch an 'orientalist' expert, usually a male collector or physician, slowly peel away the layers of an ancient body. Gasps would follow the unveiling of teeth, nails, amulets. Sometimes a long-preserved hand would be passed around the room. These events were framed as scientific, even reverent. But their true function was voyeuristic. To unwrap a mummy was to metaphorically dominate the past, to possess not just the body, but the narrative of history. The echoes of these events are still seen today. 'The mummified body of Shepenese, an ancient Egyptian priestess, lies half-naked in a glass coffin in Switzerland's Abbey Library of St. Gallen — her chest unwrapped. Looted from her tomb in the early 19th century, Shepenese has been exhibited for decades as a tourist attraction. Now, over 200 Egyptian scholars, archaeologists, and civil society figures — joined by Swiss academics and cultural leaders — are demanding her repatriation.' Hanna tells Cairoscene. Meanwhile, artists were finding another use for the ancient dead. A pigment known as 'mummy brown' was made by boiling ground mummy powder with white pitch and myrrh, resulting in a rich, smoky hue ideal for glazing. The Pre-Raphaelite Brotherhood and other Romantic painters prized it for its depth. The irony was cruel: in being dismembered and repurposed, the mummies were being 'preserved' again, this time not in linen, but in oil on canvas. By the mid-19th century, demand had grown so great that supply faltered. Egyptian tombs, already ransacked, were running dry. Enterprising merchants responded with counterfeit mummies, sometimes made from the bodies of contemporary Egyptians, beggars, or criminals, treated with tar and buried briefly in sand to mimic ancient desiccation. The product is mystique. Though much of this trade occurred with the complicity of European and Egyptian middlemen alike, it was built on a profound erasure. The people whose bodies were sold, pharaohs and farmers, mothers and children, were never named. Their wishes, if recorded, were discarded. Their tombs, often sealed with prayers for peace, were breached in the name of curiosity and commerce. European museums and collectors often justified the trade as a civilizing mission: to rescue antiquity from ignorance. Yet as National Geographic notes, this collecting was often indistinguishable from plunder. During Napoleon's Egyptian campaign in 1798, thousands of artifacts were removed from temples and tombs. By the late 1800s, mummy exports from Egypt had become so routine that customs authorities listed them as bulk goods, alongside cotton and dates. In one reported case, hundreds of mummies were ground up for fertilizer. 'Medical cannibalism, though framed as a rational practice, rested on a deeply irrational foundation: that the dead could be consumed without consequence if they were far enough removed from one's own sense of self. Ingesting a corpse was unthinkable—unless that corpse was foreign, ancient, and exoticised,' Hanna tells CairoScene. In this, mummy consumption reveals something enduring about the Western philosophical relation to the 'Other'. As philosopher Michel de Montaigne wrote in 1580, condemning European cannibalism of the dead, 'We call barbarous what is not in our customs.' Yet the real barbarity, he implied, lies in the forgetting of the dead's humanity. Scientific historian Louise Noble, writing in the journal Early Modern Literary Studies, describes the practice as 'corporeal colonialism', the literal digestion of the colonial subject. It was not just a metaphor. The British, the French, the Germans, each in their way, absorbed Egypt into their bodies. 'The practice of selling mummies as street commodities, often to tourists, is perhaps the most striking example of cultural commodification,' Hanna asserts. It reflected the pervasive belief that the Egyptian past, with its mysticism and grandeur, could be distilled into an object for consumption. These mummies were displayed as curiosities in European drawing rooms, or worse, sold to apothecaries for use in potions, powders, and medicines. This commodification of human remains, once part of sacred rites, became a direct symbol of the way colonial powers extracted value from native cultures, often disregarding their intrinsic cultural significance in favor of economic gain. Even as medical cannibalism waned by the late 1800s, its legacy lingered. Anthropologist Beth Conklin, writing in Current Anthropology, has shown how the logic of medicinal corpse consumption often reemerged in other forms of epistemic violence: in the dissection of colonised bodies, the display of human remains in museums, and the extraction of DNA from the dead without consent. Many of the mummies exported during this time still reside in European institutions. The British Museum alone holds over 120 mummies. In recent years, calls for repatriation have grown louder. In 2022, Egypt formally requested the return of the Rosetta Stone. Other requests have followed for human remains. Yet few have been granted. Museums often cite preservation, access, and educational value. The irony is painful: that those once consumed for health are now exhibited for knowledge, still denied rest. "What can we, as Egyptians, do? Accountability for the centuries-long trade in Egypt's dead must go beyond mere repatriation,' Hanna asserts. 'It requires a multifaceted response—one that includes formal apologies from the institutions and nations involved, acknowledging the harm done and the deep disrespect shown to Egyptian culture.' It is tempting to dismiss this story as a bizarre footnote in the annals of medical history, a quirk of the pre-modern mind. But its contours echo into the present. It reminds us how easily knowledge and power can overwrite reverence. How the desire to understand can slip into the impulse to possess. The vendor sits beside his cargo, silent, indifferent. We do not know his name. We do not know the names of those beside him. But we do know this: they were not ingredients. They were people, who lived, and died, and were embalmed with care in the hope of an afterlife. What they received instead was a second death, one not of biology, but of narrative.