In CQ 55 , 22–5, E. Harrison noticed that hiatus between verses in the trimeters of dialogue was much less frequent in tragedy when the sense ran on from one verse to the next, than when there was a pause in sense at verse-end. He observed that Aeschylus' Prometheus differed from the other plays of Aeschylus in this respect, the proportion of run-over hiatus to end-stopped hiatus being much higher, and more like that of comedy; that Sophocles had remarkably few (...) verses with run-over hiatus in the Trachiniae and Antigone , much less than Aeschylus in proportion to the number of non-stop trimeters in the play, though Oedipus Tyrannus had much the largest number in Sophocles , and no continuous chronological development was discernible; that in Euripides there was a general progression from relative strictness to relative freedom in the run-over hiatus allowed, though individual plays did not conform closely to this pattern; that in general comedy was freer than tragedy. (shrink)

If our theology about the human condition correctly underscores our brokenness, and our understanding of the world as being fallen indeed reflects reality, then our poetry of worship should express that brokenness as well as our longing for healing. However, the Church in North America neglects laments because we have essentially lost the art and practice of grieving in the West, the Church silently condones some bad theology about Christian living, and we lack a robust philosophy of language in Christian (...) practices and disciplines. As this article explores, Job's curse and the lament of Psalm 22 offer healthy correctives to these and other missteps. The article emphasizes the important place of lament in Christian community, particularly as it functions in worship. (shrink)

So Pearson. The strange series of hypodochmiacs here and atO.T.1207 ff., with brevis in longo without pause atAj.421 andO.T.1208, seems metrically self-contained, despite their syntactical interdependence (esp.Aj.421–2οὐκέτ' ἄνδρα μὴ | τόνδ' ἴδητ', so that the word-overlap ofοἷονinto iambics in Pearson's text is unlikely.ἑξερῶ μέγαshould therefore be writtenplena scriptura. Thenοἷον οὔτιν' ἁ Τροί|α στρατοῦ…is possible, but the ithyphallic with word-overlap, sometimes found in the syncopated iambics of Aeschylus, is foreign to Sophocles. Divideἐξερῶ μέγα, | οἷον οὔτινα | Τροία…Thenϕίλοι τοῖσδ' ὁμοῦ = (...) οἷον οὔτινα, i.e.δ= hyp., which is not certainly found, and the antistrophe has two syllables extra. (shrink)

It would be generally accepted that G. E. Moore’s celebrated “Refutation of Idealism,” set forth at the turn of the century, constitutes the classic statement of modern realism. The seeming strengths of this position have been elaborated more recently by a notable realist proponent, Don Locke, who, following Moore, takes for granted what is, in effect, the basic assumption of the “Refutation”—the assumption, namely, that each and every variant of the idealist standpoint is embraced under the central Berkeleian contention that (...) “esse is percipi.” It will be my object to argue that the plausibility of Locke’s realism stems from a basic confusion of terms, and that, in its implications, the position becomes vacuous when set in opposition to idealism. (shrink)

There was once a man in a certain village in the mountains, who made his living by making up stories, which he used to tell to the people of his village to while away their evenings. One day he went on a journey to a strange village far away in the plains, and there he saw a group of men sitting round another story-teller. Being curious to learn whether his rival was as good a story-teller as he was, he joined (...) the group and listened. He was astonished to find that the story being told was one he had made up himself. So when the story-teller had finished, the man took him aside and said, ‘That was a good story, but it is my story, which I made up, and you must pay me money for it.’ ‘You are wrong,’ said his rival. ‘It is my story, for I made it up myself this morning’. (shrink)

This paper argues that, for Richard Titmuss, the rationale of the gift relationship (TGR) as a national blood policy is to reconcile liberty with social justice in the provision of an essential health resource. Underpinned by a needs-based distributive principle, TGR provides a social space for a plurality of values in which to engage with and motivate people to voluntarily give blood and other body materials as a common good. This understanding of TGR as a value pluralistic framework and its (...) implications will be used to discuss the issue of using economic mechanisms to increase the supply of body materials or goods, including organs for transplantation. It is argued that, while TGR excludes a policy in which body goods are treated as private commodities and distributed primarily on the basis of achieving market efficiency, it is not in principle opposed to the use of material rewards, including financial ones, to motivate people to donate. (shrink)

To properly understand behavior, we must obtain both ultimate and proximate explanations. Put briefly, ultimate explanations are concerned with why a behavior exists, and proximate explanations are concerned with how it works. These two types of explanation are complementary and the distinction is critical to evolutionary explanation. We are concerned that they have become conflated in some areas of the evolutionary literature on human behavior. This article brings attention to these issues. We focus on three specific areas: the evolution of (...) cooperation, transmitted culture, and epigenetics. We do this to avoid confusion and wasted effort—dangers that are particularly acute in interdisciplinary research. Throughout this article, we suggest ways in which misunderstanding may be avoided in the future. (shrink)

It is now generally agreed that in Aristotle's Poetics, ch. 13 means ‘mistake of fact’. The moralizing interpretation favoured by our Victorian forebears and their continental counterparts was one of the many misunderstandings fostered by their moralistic society, and in our own enlightened erais revealed as an aberration. In challenging this orthodoxy I am not moved by any particular enthusiasm for Victoriana, nor do I want to revive the view that means simply ‘moral flaw’ or ‘morally wrong action’. I shall (...) try to show that the word has a range of applications, from ‘ignorance of fact’ at one end to ‘moral defect’, ‘moral error’, at the other, and that the modern orthodoxy, though not as clearly wrong as the moralizing interpretation it displaced, restricts Aristotle's meaning in a way he did not intend, and does lessthan justice to his analysis of classical drama. (shrink)

7 πῖαρ Plut.: πυαρ pap.Ath. Pol.ἀνταράξας … ἐξεῖλε pap., coniecerat Gildersleeve: ἂν ταράξας ἐξέλη Plut.Solon is answering his critics. Thedemoshas never had it so good. The ‘bigger and stronger men’, μείζους καὶ βίαν ἀμείνονες, also have cause to thank him. For if anyone else had had this office, ‘he would not have restrained thedemos, nor would he have stopped, before’, etc. Plutarch introduces the lines in almost the same words.V. 7 is difficult. Bergk and others construe: ‘until, having stirred up (...) the milk, he had taken the cream’. There are two objections to this. Firstly, the word order would involve an interlacing of main and participial clauses which Greek normally eschews. Bergk claims that Solon is peculiar in the freedom of his hyperbaton, but the examples he quotes are not of this type and are very much easier. Secondly, the sense: ‘it is not usual to stir up milk when it is wanted to skim off cream’. Linforth recognised the force of this argument, and concluded, in the truth of the ancient evidence, that πῑαρ refers to butter. (shrink)

In this fascinating but mildly repetitious book, Havelock suggests that Homeric Greece was characterized by an oral culture in which the standards, history and techniques of the society were preserved and transmitted through a continuous process of memorization, repetition and recall. The material preserved was necessarily embodied in visualized particular acts and events within the narrative context of the epic. Havelock maintains that Plato's attack on the poets in The Republic was the first totally conscious rejection of this poetic mode (...) of consciousness, in which general conceptual thought is impossible, in favor of abstract language and a new intellectual mode in which the autonomous rational personality apprehends objects of knowledge which are revealed through the integration and abstraction of particulars. This attack is seen as the culmination of a process which reveals itself in Hesiod and the pre-Socratics and terminates in the emergence of conceptual language and philosophical discourse in Platonic Greece.—T. C. (shrink)