Intense scrutiny can raise chimaeras, and Virgil is the most scrutinized of Roman poets, but he may have engineered coincidences in line number (‘stichometric allusions’) between certain of his verses and their Greek models. A handful of potential examples have now accumulated. Scholars have detected Virgilian citations of Homer, Callimachus and Aratus in this manner, as well as intratextual allusions by both Virgil and Ovid, and references to Virgil's works by later Roman poets using the same technique. (For present purposes (...) I disregard the separate, though related, phenomenon of correspondingnumbers of linesin parallel passages: G. Knauer,Die Aeneis und Homer(Göttingen, 1964) suggests several examples of such correspondences between Homer and Virgil, especially in speeches. Another purely formal mode of allusion faintly present in Roman poetry is homophonic translation (the technique which Louis Zukofsky's 1969 translations of Catullus pursuein extenso); thus Virgil'sfagus, beech, corresponds with Theocritus'phagos, oak.) If genuine, the phenomenon lacks any consistent method or regular pattern (and the degree of plausibility varies); if genuine, it is very rare, even if accidents in textual transmission could have obscured some examples; if genuine, it probably originated in the Hellenistic period, although such a case has yet to be made. Virgil presently seems the earliest and most copious practitioner of stichometric allusion. A previously undetected example in theAeneidis proposed below. (shrink)

I am grateful to Edward Courtney for observing that the stichometric correspondence between the Culex and Catullus 64 is close but not exact, since Culex 132–3 really echoes not 132–3 but 133–4. The conventional line-numbering of Catullus 64 conceals the half-line 23b, progenies saluete iter …, which is invisibly missing from the manuscripts but was salvaged by Francesco Orioli from the Scholia Veronensia on Verg. Aen. 5.80 and is universally accepted. Emendations vary, but all assume a haplographic error caused by (...) an instance of the patterned repetition so typical of Catullus. Consequently, the perfide … perfide correspondence becomes a partial and not complete overlap, belonging together with many of Knauer's Virgilian examples in the category of ‘near misses’. (shrink)

Since his birth in 1033, St. Anselm of Canterbury has been recognized as one of the most versatile churchmen of the Middle Ages. He was a beloved abbot of his monastic community in Normandy, a fearless upholder of the rights of the Church after he became archbishop of Canterbury and the author of prayers and meditations that still nourish the devotional life of many Christians. This anthology, from contributors including the monks of St. Anselms Abbey in Washington, DC, explores these (...) and other aspects of St. Anselms life and thought through various methods. These include an address to students at a school that has the saint as its patron, a homily commemorating the nine-hundredth anniversary of his death in 1109, studies of his understanding of freedom and theological method, and reflections on his role as a monk-archbishop. Altogether, these pieces provide a new and unique way to commemorate the philosopher-theologian whose ontological argument for the existence of God has continued to intrigue thinkers to this very day. (shrink)

In a recent note, I collected instances of ‘stichometric allusion’, the technique in which poets allude, in one or more of their own verses, to source verses with corresponding line numbers. The technique existed in Hellenistic Greek poetry, but seems more prevalent (or at least, detectable) among the Latin poets of the Augustan era, who applied it to Greek and Latin predecessors alike, as well as internally to their own work. New illustrations of each type may be added here to (...) those previously brought to light. Further examples, detected in an unsystematic fashion, no doubt lie dormant in published discussions and commentaries. Callimachus is still the only known Greek practitioner; perhaps his Roman successors considered the technique not merely Hellenistic but Callimachean. Authors of later ages employ the same techniques in equally haphazard fashion, although this does not mean that they had necessarily noticed examples from antiquity. (shrink)

Much of today's writing on medical ethics is strong on philosophical theory or on legal speculation, but weak on practice. In this book, practitioners in a wide range of specialties describe the process of making ethical decisions in their everyday work. A moral philosopher analyzes their conclusions, and the theological implications are developed by a Christian theologian and Rabbinic scholar. Thorough and eclectic, this book should be read by all who seek the good of the profession of medicine.

The aims of this study were to examine the effectiveness of a range of smartphone apps for managing symptoms of anxiety and depression and to assess the utility of a single-case research design for enhancing the evidence base for this mode of treatment delivery. The study was serendipitously impacted by the COVID-19 pandemic, which allowed for effectiveness to be additionally observed in the context of significant community distress. A pilot study was initially conducted using theSuperBetter app to evaluate the proposed (...) methodology, which proved successful with the four finishing participants. In the main study, 39 participants commenced, with 29 finishing the intervention phase and completing post-intervention measures. At 6-month follow-up, a further three participants could not be contacted. This study used a digitally enhanced, multiple baseline across-individuals single-case research design. Participants were randomly assigned to the following apps:SuperBetter,Smiling Mind,MoodMission,MindShift, andDestressify. Symptomatology and life functioning were measured at five different time points: pre-baseline/screening, baseline, intervention, 3-week post-intervention, and 6-month follow-up. Detailed individual perceptions and subjective ratings of the apps were also obtained from participants following the study’s completion. Data were analyzed using visual inspection, time-series analysis, and methods of statistical and clinical significance. Positive results were observed for all apps. Overall, more favorable outcomes were achieved by younger participants, those concurrently undertaking psychotherapy and/or psychotropic medication, those with anxiety and mixed anxiety and depression rather than stand-alone depression, and those with a shorter history of mental illness. Outcomes were generally maintained at 6-month follow-up. It was concluded that a diverse range of evidence-based therapies offered via apps can be effective in managing mental health and improving life functioning even during times of significant global unrest and, like all psychotherapies, are influenced by client features. Additionally, this single-case research design is a low-cost/high value means of assessing the effectiveness of mental health apps.Clinical Trial Registration: The study is registered with the Australian and New Zealand Clinical Trials Registry, which is a primary registry in the World Health Organization Registry Network, registration number ACTRN12619001302145p. (shrink)

This newly revised edition of Edith Stein’s collected essays on woman is a valuable text. It contains two significant changes from the first edition. The first is a recently discovered addition of sixteen more pages to the essay “Spirituality of Christian Woman,” while the second is the deletion of an address now believed to have been falsely ascribed to Stein entitled “Challenges Facing Swiss Catholic Academic Women.” In addition, the typeface has been changed to a more readable style.

My note on McShane's “Implementation” article indicates what I have learned from it (a) about its author, (b) about Lonergan, and (c) about implementation of Lonergan’s transcendental method. My sheaf of quotations from the article may offer a focus – not distorting, I hope – different from the reader’s own.