In lieu of an abstract, here is a brief excerpt of the content:Ad UnguemArmand J. D'Angour vos, oPompilius sanguis, carmen reprehendite, quod nonmulta dies et multa litura coercuit atquepraesectum deciens non castigavit ad unguem.(Horace Ars Poetica 291–94) You, OSons of Pompilius, condemn that poem whichmany a day and many an erasure has not pruned andwhittled down and chastened tenfold to the nail."Censure a poem," Brink paraphrases, "which has not been reduced to right proportions and (when it has been reduced) has (...) not been tested to a nicety."1 Tested, that is, by its author, whose action Horace has been thought here to be likening to the way a sculptor examines a completed work for flaws. Translations of the final line commonly expand the phrase ad unguem to specify such a connotation, often taking praesectum to qualify unguem as in "to meet the test of the well–pared nail."2 But Brink has advanced convincing arguments against the supposition that praesectum qualifies unguem.3 Moreover, praesectum is positioned for emphasis and followed directly by deciens: the words must elaborate the process described by the foregoing coercuit.4Praesectum [End Page 411] thus picks up carmen, and no reference to the artisan's manicure should be supposed.5Ad unguem remains as a self–contained expression, to be understood in its own right.The image introduced in the following lines has been thought to present a deliberate point of contrast in the matter of the sculptor's fingernails:ingenium misera quia fortunatius artecredit et excludit sanos Helicone poetasDemocritus, bona pars non ungues ponere curat,non barbam, secreta petit loca, balnea vitat.(AP 295–98)Because Democritus believes that it's luckier to possess talentthan mere skill, and denies a place on Helicon to sane poets,a good number of artists make a point of not cutting their nailsor trimming their beards, but head for secret haunts and avoid baths.Despite the verbal echo, the change of tone and context at this point rules out any straightforward association of the unguem in line 294 with the ungues in line 297.6 Horace's humorous sketch of those "artistic types" who model their insalubrious habits on a superficial view of Democritean inspiration initiates a new section of the poem.7 It looks forward to a fuller consideration of the relative value of ars and ingenium, about which in due course Horace gives his opinion as follows:natura fieret laudabile carmen an artequaesitum est. ego nec studium sine divite venanec rude quid possit video ingenium; alterius sicaltera poscit opem res et coniurat amice.(AP 408–11) [End Page 412]The question is: Is good poetry due to nature or art?I myself fail to see what artistry can achieve without a rich vein of natural ability,or raw talent without application, to such a degree does the one attributedraw upon the other and make common cause with it.The only other instance of ad unguem in Horace is in Satires 1.5, where the phrase similarly appears tout court, conjoined to a past participle in a construction which parallels praesectum... ad unguem as construed above: interea Maecenas advenit atqueCocceius Capitoque simul Fonteius, ad unguemfactus homo, Antoni non ut magis alter amicus.(Sat. 1.5.31–33) Meanwhile Maecenas arrives andCocceius, and with them Fonteius Capito, a manof such consummate charm that Antony holds none dearer.Whether ad unguem here refers to physical or intellectual refinement (or both), the connotation "to perfection" is evident. Commentators ancient and modern have generally supposed that the metaphor is best explained by the image which Persius, writing around a century later, developed in his First Satire:quis populi sermo est? quis enim, nisi carmina mollinunc demum numero fluere, ut per leve severoseffundat iunctura ungues?(Sat. 1.63–65)"What's the word from the general public? "What else, but thatnow at last there are verses so fluent that no join jars criticalfingernails as they glide across the smooth surface.In commenting on AP 294, Ps.–Acro adduced this precisely evocative idea of "critical fingernails" for Horace's use of ad unguem:"ad unguem": tractum a... (shrink)

Excitement struggles with the restraint of form and language and the artifice of verbal repetition… runs riot.’ The repetition is more pronounced and personal here than in another Lesbia epigram, no. 70, where ‘the repetition dicit…dicit makes it certain that Catullus had [Callimachus, Ep. 25 Pf.] in mind’. Poem 70 illustrates how Catullus might allude to and adapt a Hellenistic model in expressing his personal feelings; while the longer elegiac poems in particular show the depth of his engagement with Callimachean (...) literary technique. We should not be surprised to find Callimachean elements here too, given the demonstrable correspondences with poem 68 in particular, a composition noted for its use of Alexandrian artifice. But while there are close echoes of the high emotion, the doctus poeta of 68 seems to be largely missing from 107. Here Catullus exults ipsa refers te / nobis ; there his mistress se nostrum contulit in gremium. (shrink)

Background: The factors influencing parents’ willingness to enroll their children in biobanks are poorly understood. This study sought to assess parents’ willingness to enroll their children, and their perceived benefits, concerns, and information needs under different consent and data-sharing scenarios, and to identify factors associated with willingness. Methods: This large, experimental survey of patients at the 11 eMERGE Network sites used a disproportionate stratified sampling scheme to enrich the sample with historically underrepresented groups. Participants were randomized to receive one of (...) three consent and data-sharing scenarios. Results: In total, 90,000 surveys were mailed and 13,000 individuals responded (15.8% response rate). 5737 respondents were parents of minor children. Overall, 55% (95% confidence interval 50–59%) of parents were willing to enroll their youngest minor child in a hypothetical biobank; willingness did not differ between consent and data-sharing scenarios. Lower educational attainment, higher religiosity, lower trust, worries about privacy, and attitudes about benefits, concerns, and information needs were independently associated with less willingness to allow their child to participate. Of parents who were willing to participate themselves, 25% were not willing to allow their child to participate. Being willing to participate but not willing to allow one’s child to participate was independently associated with multiple factors, including race, lower educational attainment, lower annual household income, public health care insurance, and higher religiosity. Conclusions: Fifty-five percent of parents were willing to allow their youngest minor child to participate in a hypothetical biobank. Building trust, protecting privacy, and addressing attitudes may increase enrollment and diversity in pediatric biobanks. (shrink)

A combination of social forces has thrown marriage into question in westernised societies at the end of the millennium. This uncertainty creates space for new ways of thinking about marriage. In this context, we examine the idea of marriage as friendship. We trace its genealogy in the work of Mary Wollstonecraft, John Stuart Mill and Harriet Taylor and then subject it to critical scrutiny using some of Michel de Montaigne’s ideas. We ask how applicable the ideal of higher friendship is (...) to marriage and what might be gained and lost by a synthesis of marriage and friendship. Grounding the discussion in historical sources is valuable because the topic is so little explored in the contemporary philosophical literature. This approach also allows any enduring value in these historical texts to be elicited. (shrink)

Introduces an approach to science which seeks to understand life and its management in a prophetic manner, regarding the soul and the mind as indivisible parts of humanity. This work proposes a new model for management to sustain and develop work, arts, families, government and industries.

Le seul fait qu'il surgisse après que tout a été révoqué en doute ne suffit pas à faire du cogito-plus précisément, de ego sum - un principe métaphysique, une vérité première: la chose doit être démontrée. Or cette démonstration est bien là, dans la II e Méditation. Elle se fait en deux temps: y participent (a) l'expérience du morceau de cire et (b) le bref recours à l'imagination (AT VII, 27-28; IX/1, 21-22) par lequel Descartes vise à déterminer s'il est (...) davantage qu'une res cogitans. Ainsi s'explique la rémanence dans le texte de cette tentative que Descartes qualifie d' «erreur», et qui aura pu paraître redondante à ses lecteurs. (shrink)

This report shares a study that explored the perceptions pre-service teachers have of middle school students. Participants were asked to complete the Adjective Checklist (ACL) by endorsing the words they considered most characteristic of a typical middle school student. Items most frequently endorsed indicated a predominantly negative perception (e.g. ?awkward?, ?confused? and ?emotional?). Implications for pre-service teacher training are discussed.

In Not God Enough, J.D. Greear explains that the thing between you and the vibrant faith you want isn't answers to all our spiritual questions, but an escape from the small God we've imagined in place of an actual encounter with the real, awesome, glorious God of the Bible.