On Academic Writing.

"Of those who write scholarly articles, since this is what you ask, some write at too great a length, and others err on the side of deficiency; and both miss the mean, like archers shooting at a mark and sending some shafts short of it and others beyond it; for the missing is the same though on opposite sides. Now the measure of academic papers is their usefulness: and we must neither write at very great length when there is little to say, nor very briefly when there is a great deal. What? Are we to measure our wisdom by the Persian Schœne, or by the cubits of a child, and to write so imperfectly as not to write at all but to copy the midday shadows, or lines which meet right in front of you, whose lengths are foreshortened and which show themselves in glimpses rather than plainly, being recognized only by certain of their extremities? We must in both respects avoid the want of moderation and hit off the moderate.

This is my opinion as to brevity; as to perspicuity it is clear that one should avoid the oratorical form as much as possible and lean rather to the chatty: and, to speak concisely, that is the best and most beautiful academic paper which can convince either an unlearned or an educated reader; the one, as being within the reach of the many; the other, as above the many; and it should be intelligible in itself. It is equally disagreeable to think out a riddle and to have to interpret an article.

The third point about a scholarly paper is grace: and this we shall safeguard if we do not write in any way that is dry and unpleasing or unadorned and badly arranged and untrimmed, as they call it; as for instance a style destitute of maxims and proverbs and pithy sayings, or even jokes and enigmas, by which language is sweetened. Yet we must not seem to abuse these things by an excessive employment of them. Their entire omission shews rusticity, but the abuse of them shews insatiability. We may use them about as much as purple is used in woven stuffs. Figures of speech we shall admit, but few and modest. Antitheses and balanced clauses and nicely divided sentences, we shall leave to the sophists, or if we do sometimes admit them, we shall do so rather in play than in earnest.

My final remark shall be one which I heard a clever man make about the eagle, that when the birds were electing a king, and came with various adornment, the most beautiful point about him was that he did not think himself beautiful. This point is to be especially attended to in academic writing, to be without adventitious ornament and as natural as possible. So much about academic writing I send you by a letter; but perhaps you had better not apply it to myself, who am busied about more important matters. The rest you will work out for yourself, as you are quick at learning, and those who are clever in these matters will teach you."

(... hardly at all adapted -- with the exception of replacing "letter(s)" with the the bold-fonted terms above -- from Gregory of Nazianzus' Epistle LI ... but nevertheless so terribly appropriate 1600 years later ;)

Resolved Academics.

Prof. Mark Goodacre, over at the NT Gateway, recently posted his academic New Year's Resolutions. I'm a big fan of resolutions in general -- something about starting the new year around the same time as a new year-of-life -- and Prof. Goodacre's in particular. They are all sound and challenging, and it is, I believe, to his credit that he projects that #4 -- "be less nice!" -- will be the most difficult for him to implement.

With the exception of #3 -- "book?! What book?" -- and likely #4 (... if the Jerome icon wasn't a tip-off ...), all of Prof. Goodacre's resolutions could easily carry over to my list as well. The lists that are popping up on numerous blogs also reminded me of a document I came across last year. Prof. Kathryn Lofton, presently of Princeton, soon to be of Yale has put together a helpful list of 17 items, give or take, that answer the question: "How can I be a good grad student?"* (Several of Prof. Lofton's former colleagues attest that she indeed distinguished herself in this capacity.)

I don't mean to infringe upon Prof. Lofton's copyright, so I'll limit myself to a mere smattering of the suggestions she makes:

• Attend everything.
• This includes reading groups, talks, and parties. And every conference you can afford to attend.
• Say yes. Think three times before saying no.
  
• If you’re not taking classes in other departments, you’re provincial. If you’re not reading books unrelated to your field, you’re not an intellectual. Do both. Often.
  

Let me begin by pointing out that the list Prof. Lofton has composed is clearly only one of several paths towards being a "successful graduate student". If one is, for example, raising a family while in graduate school or merely trying to maintain a marriage (dating relationship, rapport with one's pet, etc.), attending everything and/or saying yes to everything a large research university has to offer might be a more direct path to dissipation and burn-out than to completing one's dissertation and thriving. Amongst my acquaintances, "the list" has therefore generated reactions from snorts to outrage primarily amongst those who attempted the Ph.D. at later stages in life. By the same token, these tend to be amongst the most successful students -- more driven, less neurotic (one hopes), acutely aware of the need to earn a living and support one's family, etc.

On the whole, though, and with the appropriate caveats for preservation of mental health and sanity, Prof. Lofton's list, much like Prof. Goodacre's resolutions, has much to commend itself. In a profession where I see a bit too much self-handicapping -- not least of all in my own life -- the encouragement to go for it, give 100%, etc., is surely not misplaced.

* A very similar set of advice might be offered to newly minted assistant or associate faculty.

Sundays withe the Fathers -- January 4, Second Sunday after Christmas

Text: Psalm 84*

The Father: Saint Augustine of Hippo

The Issue: A meditation on virtue as the fruit of grace. (Hey, it's the beginning of a new calendar year!)

The Text: “He shall give blessing,” saith he, “who gave the law.”… Grace shall come after the law, grace itself is the blessing. And what has that grace and blessing given unto us? “They shall go from virtue to virtue.” For here by grace many virtues are given. “For to one is given by the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith, to another the gift of healing, to another different kinds of tongues, to another the interpretation of tongues, to another prophecy.” Many virtues, but necessary for this life; and from these virtues we go on to “a virtue.” To what “virtue”? To “Christ the Virtue of God and the Wisdom of God.” He giveth different virtues in this place, who for all the virtues which are necessary and useful in this valley of weeping shall give one virtue, Himself. For in Scripture and in many writers four virtues are described useful for life: prudence, by which we discern between good and evil; justice, by which we give each person his due, “owing no man anything,” but loving all men: temperance, by which we restrain lusts; fortitude, by which we bear all troubles. These virtues are now by the grace of God given unto us in the valley of weeping: from these virtues we mount unto that other virtue. And what will that be, but the virtue of the contemplation of God alone?… It follows in that place: “They shall go from virtue to virtue.” What virtue? That of contemplation. What is contemplation? “The God of Gods shall appear in Sion.” The God of Gods, Christ of the Christians.…When all is finished, that mortality makes necessary, He shall appear to the pure in heart, as He is, “God with God,” The Word with the Father, “by which all things were made.”
- Commentary on Psalms, 84.11


An additional treat, simply because I couldn't resist including it: Ambrose in his Exposition of the Holy Gospel according to Saint Luke in the context of today's gospel reading elaborates on the two generations in Christ: "There are two Generations in Christ; one is Paternal, the other Maternal: The Paternal, the Divine; the Maternal, which descends to our labour and usage." Ambrose then goes on to explain what children owe to their parents:

"Learn what ye owe to your parents when ye read that the Son does not differ from the Father by will, by work, or by time. Although in two Persons, They are One in power , and surely the Heavenly Father experienced no labour of Generation; but ye are in debt to your mother for violation of her chastity, long-lasting nausea, long-lasting dangers, she for whom in her misery, there was a greater peril in the very fruits of her prayers; and when she was brought forth what she desired, she is delivered of her offspring, not of her fear. . . . Surely, it is needful that obedience at least be recompensed for these?"
- Expositio in Lucam, II.66

Ambrose, a feminist?! ;)

Check back for a bit more on the Trinity at Mamre, a subject that's preoccupied me quite a bit in non-bloggish ways over the past week, tomorrow.


* I'm very fond of Jeremiah and made a spirited effort to find a commentary on the Jeremiah readings for the day, but a.) not a whole lot of Fathers commented on the book in any systematic fashion -- Theodoret being one notable exception -- and b.) the works of some who did are no longer extant (... cf., for example, the largely un-preserved state of Jerome's commentary on Jeremiah).