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41.
Employing Searle’s views, I begin by arguing that students of Mathematics behave similarly to machines that manage symbols using a set of rules. I then consider two types of Mathematics, which I call Cognitive Mathematics and Technical Mathematics respectively. The former type relates to concepts and meanings, logic and sense, whilst the latter relates to algorithms, heuristics, rules and application of various techniques. I claim that an upgrade in the school teaching of Cognitive Mathematics is necessary. The aim is to change the current mentality of the stakeholders so as to compensate for the undue value presently attached to Technical Mathematics, due to advances in technology and its applications, and thus render the two sides of Mathematics equal. Furthermore, I suggest a reorganization/systematization of School Mathematics into a cognitive network to facilitate students’ understanding of the subject. The final goal is the transition from mechanical execution of rules to better understanding and in-depth knowledge of Mathematics.
Dimitris GavalasEmail:
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42.
Abstract

In technoscientific conditions what counts as knowledge creation is not primarily the individual experimental achievement that gives coherence to scientific practice and separates science from its publics; rather, it is a form of dispersed experimentation in more than human worlds: distributed invention power. Distributed invention power is organised and regulated through the pervasive securitisation of technoscience: surveillance and control of technoscientific fields as well as financialisation of its activities and research outputs. The securitisation of science reorders the traditional split between the public sphere, the private sector and the commons. The folding of each one of these spheres into the other underlies a constant, often antagonistic, oscillation between big science and open science. What is constitutive of the diverse movements that sustain open technoscience is not that they challenge technoscience as such but that they experiment with technoscience to create alternative forms of life.  相似文献   
43.
In the midst of the raging socio-economic crisis that has hit Greece since 2009 the Greek Orthodox Church, under Archbishop Ieronymos II, has admirably developed its network of philanthropic work and charity meals. Open to both Greeks and immigrants, this project seems to realise Eastern Orthodox Christianity's sense of caritas and civic duty. Low key and efficient, the Orthodox Church's response to the crisis has left behind the nationalistic cries and pietistic/didactic excesses of the recent past. This article asserts, however, that, by failing to grapple with the structural causes of the crisis in a politically relevant manner and by refusing to castigate specific policies and politicians at the national and European Union level, the Greek Orthodox Church has offered a much needed palliative, but in the end has remained discursively distant from theological and political criticism of a rapacious neoliberal system and from effective engagement with Greek modernity.  相似文献   
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