Spring 2009, IA Alumna discovers fascinating world of food culture and production through Italian graduate program

Jacqueline Lewin graduated from UNH in 2005 with a dual major in international affairs and French. Her interest in the Slow Food movement has led her to a masters program at the University of Gastronomic Sciences in Colorno, Italy

Selfhood and Relationality

Nineteenth century Christian thought about self and relationality was stamped by the reception of Kant’s groundbreaking revision to the Cartesian cogito. For René Descartes (1596-1650), the self is a thinking thing (res cogitans), a simple substance retaining its unity and identity over time. For Immanuel Kant (1724-1804), on the other hand, consciousness is not a substance but an ongoing activity having a double constitution, or two moments: first, the original activity of consciousness, what Kant would call original apperception, and second, the reflected self, the “I think” as object of reflection. Both are essential to the possibility of an awareness of a unified experience. Such an awareness is achieved only insofar as the self is capable of reflecting on its activity of thinking. As such, the possibility of self-consciousness, or the capacity to reflect on one’s own acts of thought is essential to the constitution of the self. This new model of the mind became the starting point to the thought of central 19th century figures such as Friedrich Schleiermacher (1768-1834), J. G. Fichte (1762-1814), Friedrich Hegel (1770-1831) and Søren Kierkegaard (1813-1855). This chapter will explore their reception of Kant’s model of self-consciousness, the controversies surrounding its development and exposition, and the advantages of this model for theological reflection. The idea of mind as essentially capable of reflection provided an account of how the self can stand in an ontologically immediate relation to God constitutive of the self, while at the same time allowing that the self’s consciousness of itself is distinct from this original moment, so that a limited or false consciousness of self is possible. As such the task of the self is to recognize (that is, to realize in and through self-consciousness) who it most truly is, both in relation to God, and in relation to self and other

Personal Identity

This is the third chapter of my book Transformation of the self, which covers Schleiermacher's reception of Kant on the problem of personal identity

Recreating Reality: Waltz With Bashir, Persepolis, and the Documentary Genre

This paper examines Ari Folman’s Waltz With Bashir (2008) and Marjane Satrapi’s Persepolis (2007) to elucidate how artists, distributors, and audiences shape and define the porous boundaries of the documentary genre, and how such perceptions are shaped within a digital context. By analyzing how each film represents reality; that is, how documentaries attempt to represent the real world, this paper explores the elements of performativity within animated documentary as a reflection of both the growing fluidity of the documentary genre and the instability of the indexical in a digital age. In a digital context, where the “real” can be manufactured at an increasing rate, stronger skepticism and cynicism push the documentary genre towards more subjective explorations, with animated documentaries serving as a key example of how genre distinctions have fluctuated in response

The Religious Significance of Kant’s Ethics

This paper provides analysis of Kant's Categorical Imperative and its relevance to religion. I discuss what the concept of a categorical imperative implies about self-transcendence, and what this understanding of self-transcendence indicates about the self's relation to God and others

A rock or a hard place? Teaching assistants supporting physically disabled pupils in mainstream secondary school physical education: the tensions of professionalising the role

As a Physical Education (PE) teacher in both special and mainstream schools over a 15 year period, I witnessed the use of the teaching assistant (or Learning Support Assistant as they were known) for purposes which might be deemed to be related to a medical/welfare/care-giver role. In addition, previous small-scale research into the experiences of secondary-age disabled pupils in mainstream as opposed to special school PE showed that their experiences in an inclusive setting were restricted and that the presence of a TA did little to rectify this situation (Farr, 2005). Recently, the professionalisation of the role of the TA may have created a ‘teacher-in-waiting’ (Neill, 2002) and thus the nature of the TA’s role in PE, and the ability of the specialist teacher to work collaboratively with them is complex. This mixed methods study, inspired by critical ethnography (Thomas, 1993, 2003) incorporated five techniques of enquiry initially based on the work of Giangreco and Broer (2005). In keeping with a constructionist paradigm and integrating what I have termed a distorical theoretical perspective, I counted the interaction between people and the social structure in which they operated as important (Crotty, 1998, Broido, 2002) and drew on dominant participant voices (Lincoln and Guba, 2003). Adopting a theoretical perspective grounded in disability studies, I explored the perceptions of the role of the TA in inclusive PE through qualitative and quantitative data and presented a role definition which combines the humanistic with the instructional (or professional) after Reiter, 2000. I argued whether responsibility for the child’s learning should be devolved through the TA. Do we use the TA to make the teacher’s life easier or to support, collaboratively, the inclusion of the disabled pupil? The impact of this study on professional practice relates to the clarity of role definition for TAs generally and for TAs specifically who work in PE; the collaborative nature (or otherwise) of the TA/teacher relationship and the implications of these findings for the future training and deployment of teaching assistants in PE with a physically disabled pupil in a mainstream secondary school. This study found that TAs in PE share many traits or characteristics with those TAs working in other subject disciplines, or across subjects. However, in PE they were inclined to rate a willingness and ability to ‘join in’ and participate in practical activities alongside pupils above pedagogical knowledge. Training either reinforces an instructional or coaching role, or it focuses on the caring or medical aspects. The reality for the TA in this study however, is that they neither define themselves as one or the other but see themselves as drawing on their own skills, empathy and initiative to facilitate a positive, inclusive environment, with or without the input of the PE teacher. They deem themselves to be both care-givers where appropriate as well as supporters of autonomous participation (as opposed to learning). That the professionalization of their role moves them towards the pedagogical places the TA between a rock and a hard place

Where have all the Monads Gone? Substance and Transcedental Freedom in Schleiermacher

This article explores the later Schleiermacher’s metaphysics of substance and what it entails concerning the question of transcendental freedom. I show that in espousing a metaphysics of substance, Schleiermacher also abandoned an understanding of nature as a mere mechanism, a view implying what I call a “state-state view of causation” (“SSV” for short). Adoption of the view of the self as substance was motivated by the primacy of practical and religious concerns in Schleiermacher’s later work: in Christian Faith, an analysis of self-consciousness from a first person point of view grounds this understanding of the self. In fact, in Christian Faith, ontology, and thereby theology, is only possible through such a first person analysis. The development of Schleiermacher’s views over time, and the reasons accompanying this development, can be fully understood only the in the context of his engagement with the work of Spinoza, Leibniz, and Kant. In what follows I trace this development through an analysis of the philosophical problems and influences shaping Schleiermacher’s mature view, and shed light on his understanding of self-consciousness and its relation to God. My own account should also serve to correct some recent misunderstandings that have made their way into the secondary literature

Anne W. Stewart. Poetic Ethics in Proverbs: Wisdom Literature and the Shaping of the Moral Self. Cambridge: Cambridge University Press, 2016. 247 pp.

A review of Stewart, Poetic Ethics in Proverbs: Wisdom Literature and the Shaping of the Moral Self (Cambridge: Cambridge University Press) 201