In lieu of an abstract, here is a brief excerpt of the content:Book Reviews St. Auc~stine and Being: A Me$aphyM,cal Essay. By James F. Anderson. (The Hague: Martinus Nijhoff, 1965.Pp. viii [i] + 76. Guilders 9.90.) Contemporary students of medieval philosophy, especially those influenced by the writings of Gilson, usually view Augustine as primarily an essentialist in metaphysics, while Aquinas is viewed as some sort of existentialist. This is taken to mean that, whereas Augustine seems to identify being with essence (...) or wha~ a thing is, Aquinas distinguishes between what a thing is and its act of existence. The major contribution of Aquinas to later philosophy is often depicted as this distinction between essence and existence. Perhaps the major interest and value of Professor Anderson's essay is that it contests this currently predominant opinion of the essentialist character of Augustinian metaphysics and calls for a re-evaluation of the supposedly revohi~ionary character of the Thomistic concentration upon the act of existence. It is quite evident that Augustine broke with Plotinus when he asserted that the first principle of all things was God, being itself (ipsum esse), rather than the One, which transcends being. The controversy arises over Augustine's view of the nature of being (esse). For Gilson the notion of being remained for Augustine Neoplatonic, while for Anderson Augustine introduced an existential aspect to the notion of being lacking in Neoplatonic thought. Citing the same texts for support Gilson maintains that Augustine interprets the name of God given in Exodus as "I am he who never changes," while Anderson maintains that Augustine interprets Exodus as asserting that God is being, in the sense of existence, itself. The major point of disagreement between Gilson and Anderson is not whether Augustine regarded being as pre~ dominant, but how Augustine interpreted the notion of being. In some texts Augustine maintsSns that being and immutability mean the same thing, in others he argues that a thing truly is 'because it is immutable, and in yet others he argues that a thing is immutable because it truly is. The first opinion seems to be the one frequently favored as an interpretation of Augustine by Gilson. The second is usually regarded as Neoplatonic. The third is the opinion which Professor Anderson argues was most accurately Augustine's. According to Professor Anderson the first two opinions reflect for Augustine a merely factual connection between being and immutability, whereas the third reflects a metaphysical entailment. I should like to mention three points in Professor Anderson's discussion which seem to me weak. Firstly, as Augustine remarks that being is the name for unchangeableness we cannot take this as asserting a merely factual relationship. Secondly, to say that 'being' and 'immutability ~mean the same thing to Augustine or that being and immutability are identical to him does not necessitate, as Professor Andersen claims, denying the primacy of being. If 'being' and 'immutability' mean the same thing, then it is very peculiar to ask which is primary. If it is remarked that 'triangleI means the same thing as 'three sided figure', what sense does it make to ask which notion is primary? I suspect that Professor Anderson's contention makes sense only if one believes that there is a difference in the meanings of 'being' and 'immutability ', but whether or not there was such a difference for Augustine is precisely the point at issue. Professor Anderson asserts that it would be a "metaphysical inconsistency" to claim that God is both being and immutability, but it is not clear why such a claim would be inconsistent if the two terms in fact mean the same thing (p. 30). Thirdly, if, as is in fact the case, Augustine's remarks on the relationship between immutability and being are inconsistent perhaps we should accept the possibility that Augustine himself never came to a clear view on this matter rather than attempt to surmise what Augustine "must have meant." Of course, such inconsistency in Augustine's writings would tend to support the thesis of Gilson that Augustine has difficulties reconciling his theology and metaphysics. Moreover, the analogy Professor Anderson suggests between the Augustinian mutability-immutability contrast and the Thomistic potency-act contrast could only be a very rough one... (shrink)

While valuable work has been done addressing clinical ethics within established healthcare systems, we anticipate that the projected growth in acquisitions of community hospitals and facilities by large tertiary hospitals will impact the field of clinical ethics and the day-to-day responsibilities of clinical ethicists in ways that have yet to be explored. Toward the goal of providing clinical ethicists guidance on a range of issues that they may encounter in the systematization process, we discuss key considerations and potential challenges in (...) implementing system-wide ethics consultation services. Specifically, we identify four models for organizing, developing, and enhancing ethics consultation activities within a system created through acquisitions: train-the-trainer, local capacity-building, circuit-riding, and consolidated accountability. We note each model’s benefits and challenges. To our knowledge, this is the first paper to consider the broader landscape of issues affected by consolidation. We anticipate that clinical ethicists, volunteer consultants, and hospital administrators will benefit from our recommendations. (shrink)

Traditional forms of farming, herding, and fishing are remarkably adapted to African conditions but these traditional approaches are being overtaken by modern pressures, particularly population growth. According to a report published by the Office of Technology Assessment (OTA), a nonpartisan analytical support agency of the U. S. Congress, one promising way to help African farmers and herders would be for development assistance organizations to focus more attention on the various forms of low-resource agriculture that predominate in Africa.In keeping with OTA's (...) mission and primary audience, “Enhancing Agriculture in Africa: A Role for U. S. Development Assistance” (1988) is a policy-oriented synthesis of available technical information. The report provides Congress with a range of options that, if pursued, could help Africans enhance agriculture, increase their food security, and improve their lives.This paper is drawn from the larger OTA report, and it focuses on the role technology might play in enhancing low-resource agriculture. Readers should see the full assessment (OTA, 1988) for more information on policy considerations; the specific technologies mentioned; or a complete list of advisory panel members, workshops and participants, and commissioned papers.OTA's report comes at a critical time: for a variety of reasons—ranging from changing values to increased budget constraints—U. S. foreign assistance policy is undergoing a fundamental reevaluation. This review of the potential of low-resource agriculture, and options the United States might pursue to enhance this approach, was intended to aid in this reevaluation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Book Reviews St. Auc~stine and Being: A Me$aphyM,cal Essay. By James F. Anderson. (The Hague: Martinus Nijhoff, 1965.Pp. viii [i] + 76. Guilders 9.90.) Contemporary students of medieval philosophy, especially those influenced by the writings of Gilson, usually view Augustine as primarily an essentialist in metaphysics, while Aquinas is viewed as some sort of existentialist. This is taken to mean that, whereas Augustine seems to identify being with essence (...) or wha~ a thing is, Aquinas distinguishes between what a thing is and its act of existence. The major contribution of Aquinas to later philosophy is often depicted as this distinction between essence and existence. Perhaps the major interest and value of Professor Anderson's essay is that it contests this currently predominant opinion of the essentialist character of Augustinian metaphysics and calls for a re-evaluation of the supposedly revohi~ionary character of the Thomistic concentration upon the act of existence. It is quite evident that Augustine broke with Plotinus when he asserted that the first principle of all things was God, being itself (ipsum esse), rather than the One, which transcends being. The controversy arises over Augustine's view of the nature of being (esse). For Gilson the notion of being remained for Augustine Neoplatonic, while for Anderson Augustine introduced an existential aspect to the notion of being lacking in Neoplatonic thought. Citing the same texts for support Gilson maintains that Augustine interprets the name of God given in Exodus as "I am he who never changes," while Anderson maintains that Augustine interprets Exodus as asserting that God is being, in the sense of existence, itself. The major point of disagreement between Gilson and Anderson is not whether Augustine regarded being as pre~ dominant, but how Augustine interpreted the notion of being. In some texts Augustine maintsSns that being and immutability mean the same thing, in others he argues that a thing truly is 'because it is immutable, and in yet others he argues that a thing is immutable because it truly is. The first opinion seems to be the one frequently favored as an interpretation of Augustine by Gilson. The second is usually regarded as Neoplatonic. The third is the opinion which Professor Anderson argues was most accurately Augustine's. According to Professor Anderson the first two opinions reflect for Augustine a merely factual connection between being and immutability, whereas the third reflects a metaphysical entailment. I should like to mention three points in Professor Anderson's discussion which seem to me weak. Firstly, as Augustine remarks that being is the name for unchangeableness we cannot take this as asserting a merely factual relationship. Secondly, to say that 'being' and 'immutability ~mean the same thing to Augustine or that being and immutability are identical to him does not necessitate, as Professor Andersen claims, denying the primacy of being. If 'being' and 'immutability' mean the same thing, then it is very peculiar to ask which is primary. If it is remarked that 'triangleI means the same thing as 'three sided figure', what sense does it make to ask which notion is primary? I suspect that Professor Anderson's contention makes sense only if one believes that there is a difference in the meanings of 'being' and 'immutability ', but whether or not there was such a difference for Augustine is precisely the point at issue. Professor Anderson asserts that it would be a "metaphysical inconsistency" to claim that God is both being and immutability, but it is not clear why such a claim would be inconsistent if the two terms in fact mean the same thing (p. 30). Thirdly, if, as is in fact the case, Augustine's remarks on the relationship between immutability and being are inconsistent perhaps we should accept the possibility that Augustine himself never came to a clear view on this matter rather than attempt to surmise what Augustine "must have meant." Of course, such inconsistency in Augustine's writings would tend to support the thesis of Gilson that Augustine has difficulties reconciling his theology and metaphysics. Moreover, the analogy Professor Anderson suggests between the Augustinian mutability-immutability contrast and the Thomistic potency-act contrast could only be a very rough one... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Book Reviews St. Auc~stine and Being: A Me$aphyM,cal Essay. By James F. Anderson. (The Hague: Martinus Nijhoff, 1965.Pp. viii [i] + 76. Guilders 9.90.) Contemporary students of medieval philosophy, especially those influenced by the writings of Gilson, usually view Augustine as primarily an essentialist in metaphysics, while Aquinas is viewed as some sort of existentialist. This is taken to mean that, whereas Augustine seems to identify being with essence (...) or wha~ a thing is, Aquinas distinguishes between what a thing is and its act of existence. The major contribution of Aquinas to later philosophy is often depicted as this distinction between essence and existence. Perhaps the major interest and value of Professor Anderson's essay is that it contests this currently predominant opinion of the essentialist character of Augustinian metaphysics and calls for a re-evaluation of the supposedly revohi~ionary character of the Thomistic concentration upon the act of existence. It is quite evident that Augustine broke with Plotinus when he asserted that the first principle of all things was God, being itself (ipsum esse), rather than the One, which transcends being. The controversy arises over Augustine's view of the nature of being (esse). For Gilson the notion of being remained for Augustine Neoplatonic, while for Anderson Augustine introduced an existential aspect to the notion of being lacking in Neoplatonic thought. Citing the same texts for support Gilson maintains that Augustine interprets the name of God given in Exodus as "I am he who never changes," while Anderson maintains that Augustine interprets Exodus as asserting that God is being, in the sense of existence, itself. The major point of disagreement between Gilson and Anderson is not whether Augustine regarded being as pre~ dominant, but how Augustine interpreted the notion of being. In some texts Augustine maintsSns that being and immutability mean the same thing, in others he argues that a thing truly is 'because it is immutable, and in yet others he argues that a thing is immutable because it truly is. The first opinion seems to be the one frequently favored as an interpretation of Augustine by Gilson. The second is usually regarded as Neoplatonic. The third is the opinion which Professor Anderson argues was most accurately Augustine's. According to Professor Anderson the first two opinions reflect for Augustine a merely factual connection between being and immutability, whereas the third reflects a metaphysical entailment. I should like to mention three points in Professor Anderson's discussion which seem to me weak. Firstly, as Augustine remarks that being is the name for unchangeableness we cannot take this as asserting a merely factual relationship. Secondly, to say that 'being' and 'immutability ~mean the same thing to Augustine or that being and immutability are identical to him does not necessitate, as Professor Andersen claims, denying the primacy of being. If 'being' and 'immutability' mean the same thing, then it is very peculiar to ask which is primary. If it is remarked that 'triangleI means the same thing as 'three sided figure', what sense does it make to ask which notion is primary? I suspect that Professor Anderson's contention makes sense only if one believes that there is a difference in the meanings of 'being' and 'immutability ', but whether or not there was such a difference for Augustine is precisely the point at issue. Professor Anderson asserts that it would be a "metaphysical inconsistency" to claim that God is both being and immutability, but it is not clear why such a claim would be inconsistent if the two terms in fact mean the same thing (p. 30). Thirdly, if, as is in fact the case, Augustine's remarks on the relationship between immutability and being are inconsistent perhaps we should accept the possibility that Augustine himself never came to a clear view on this matter rather than attempt to surmise what Augustine "must have meant." Of course, such inconsistency in Augustine's writings would tend to support the thesis of Gilson that Augustine has difficulties reconciling his theology and metaphysics. Moreover, the analogy Professor Anderson suggests between the Augustinian mutability-immutability contrast and the Thomistic potency-act contrast could only be a very rough one... (shrink)

This collection demonstrates the strong influence that humanism and freethought had in developing the history and ideals of black intellectualism. Most people are quick to note the profound influence that religion has played in African-American history: consoling the downtrodden slave or inspiring the abolitionists, the underground railroad, and the civil rights movement. But few are aware of the role humanism played in shaping the black experience: developing the thought and motivating the actions of powerful African-American intellectuals. Section One of this (...) book offers biographical sketches of such prominent black humanists as Frederick Douglass, Cheikh Anta Diop, W.E.B. DuBois, Hubert H. Harrison, and Richard Wright. Section Two features essays by black humanists: Douglass, DuBois, Charles W. Faulkner, Langston Hughes, Zora Neale Hurston, Ishmael Jaffree, Claude McKay, Melvin B. Tolson, and Bruce Wright. Section Three offers the views of contemporary black African humanists: Freda Amakye Ansah, Emmanuel Kofi Mensah, Nkeonye Otakpor, Franz Vanderpuye, and Kwasi Wiredu. Section Four contains interviews conducted by Allen on the subjects of black humanist activism, the Afroasiatic roots of classical civilization, and the Harlem Renaissance with: Martin G. Bernal, Charles Faulkner, Leonard Harris, Norman Hill, and Alaine Locke. (shrink)

Offers a compelling vision of how to achieve and conduct a liberal but democratic society through the ideal of Neutrality--between people and ideas of the good--and using the tool of Neutral dialogue.

How do the arts inform and cultivate our service to God? In this addition to an award-winning series, distinguished philosopher Bruce Ellis Benson rethinks what it means to be artistic. Rather than viewing art as practiced by the few, he recovers the ancient Christian idea of presenting ourselves to God as works of art, reenvisioning art as the very core of our being: God calls us to improvise as living works of art. Benson also examines the nature of liturgy (...) and connects art and liturgy in a new way. This book will appeal to philosophy, worship/liturgy, art, music, and theology students as well as readers interested in engaging issues of worship and aesthetics in a postmodern context, including Christian artists and worship leaders. (shrink)

Critical study of Brahmasiddhi of Maṇḍanamiśra, classical treatise on Advaita ontology.

Can we legitimately speak of ethicsexperts? Recent literature in philosophy and medical ethics addresses this important question but does not offer a satisfactory answer. Part of the problem is the absence of an examination of what it means to be an expert in general. I therefore begin by reviewing my analysis of expertise which appeared earlier in this journal. We speak of two kinds of experts: persons whose expertise is in virtue of what theyknow (epistemic expertise), or what theydo (performative (...) expertise). Applying this analysis to the domain of ethics, I argue that we may speak of ethical expertise in three epistemic senses: a) expertise indescriptive ethics, b) expertise inmetaethics, c) expertise innormative ethics, and in a performative sense: d) expertise inliving a good life. I conclude with a brief description of some social roles of ethics experts. (shrink)

In a fascinating paper, “Ask the Philosopher,” Dimitrios Dentsoras shows how philosophers were once integrally engaged in society as agents of practical advice on how to govern and indeed on how to live. Over the centuries, beginning in Roman times, this social role has diminished to a point where professional philosophers are largely socially irrelevant. What has changed? This paper outlines an argument that identifies a central contribution to its own demise that professional philosophy itself has made. That contribution has (...) to do with how philosophical critique is conceived and operates. Philosophical teaching and publishing focus is on undermining opposing positions, or on eliminating opposition, rather than seeking deeper and genuine understanding. Examining certain elements of this eliminative function presents a possibility of seeing a renewal of philosophy’s previous functions of truth-seeking and accessing the Good. (shrink)

In this book, Bruce Waller attacks two prevalent philosophical beliefs. First, he argues that moral responsibility must be rejected; there is no room for such a notion within our naturalist framework. Second, he denies the common assumption that moral responsibility is inseparably linked with individual freedom. Rejection of moral responsibility does not entail the demise of individual freedom; instead, individual freedom is enhanced by the rejection of moral responsibility. According to this theory of "no-fault naturalism," no one deserves either (...) blame or reward.In the course of arguing against moral responsibility, Waller critiques major compatibilist arguments-by Dennett, Frankfurt, Strawson, Bennett, Wolf, Hampshire, Glover, Rachels, Sher, and others. In addition, the implications of denying moral responsibility-for individual freedom, for moral judgments and moral behavior, and for social justice-are examined; the supposed dire consequences of the denial of moral responsibility are challenged; and the benefits of denying moral responsibility are described. Author note: Bruce N. Waller, Assistant Professor of Philosophy at Youngstown State University, Youngstown, Ohio, is the author of Critical Thinking: Consider the Verdict. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:80 HISTORY OF PHILOSOPHY Gilson often contrasts the God of Aquinas, who is esse, with the God of Augustine, who is essentia. This difference in terminology is taken as emphasizing the essentialist character of Augustine's thought. However, Professor Anderson maintains that essentia should not be regarded as equivalent to the Thomistic notion of essence. F,ssentia is derived, according to Augustine, from esse and is most equivalent to the Thomistic (...) ens. Hence, according to Anderson, Augustine was not ignoring or slighting the factor of existence when he referred to God as essentia. Once again, Anderson's point is valid only if we grant that esse meant "to exisff' for Augustine and could not be interpreted as meaning "to be unchangeable." That there is any doubt that esse meant "to exist" for Augustine seems to be ruled out by Anderson (p. 40). One of Anderson's most interesting theses is the suggestion that the Augustinian distinction between being and non-being is substantially the same as the Thomistie distinction between essence and existence. For Augustine God alone is esse itself, while all creatures are limited by non-esse, i.e., they share in both esse and non-esse. Similarly, for Aquinas only God is esse itself, while all creatures merely possess esse. It is evident that for both philosophers the distinction between what is esse itself and what is not csse itself provides an important way of distinguishing between God and creatures. How much more alike the two distinctions are will depend on how the notion of esse is interpreted by Augustine and Aquinas. One problem is bound to arise: If for Aquinas the "proportionality" of being is to be found in the relationship between esse and essentia in ens, while for Augustine essentia ---- ens, then either Augustine does not have a Thomistic notion of the analogy of being or it must be shown what Augustine 's equivalent for the Thomistic essentia would be. Non-being does not seem adequate for such a role. A good portion of Professor Anderson's essay is devoted to discussing Augustinian metaphysics precisely in the areas in which Gilson claims that Augustine's essentialism creates problems for Augustine the Christian. These include the problems of proving the existence of God, creation and the nature of participation. It is pointed out that many of Augustine's remarks which have frequently been supposed to be of Neoplatonic inspiration are in fact based upon Scripture as far as the Saint is concerned. Although I find some portions of his essay obscure, on the whole I should say that Professor Anderson's study is quite exciting and a considerable challenge to those who are tempted to draw striking contrasts between the "essentialism" of Augustine and the "existentialism" of Aquinas. BRUCE GARSIDE McGiU University Eight Philosophers o] the Italian Renaissance. By Paul Oskar Kristeller. (Stanford, California: Stanford University Press, 1964.Pp. ix -~ 194.$5.00.) The eight chapters constituting the main body of this volume, devoted in succession to Petrarch, Valla, Ficino, Pieo, Pomponazzi, Telesio, Patrizi, and Bruno, are based on the Arensberg Lectures which were delivered by Professor Kristeller in 1961 at Stanford University. Footnotes and bibliographical references have been added, and as an appendix there is included an essay on "The Medieval Antecedents of Renaissance Humanism" which, though delivered as a lecture on several occasions, is here printed for the first time. The purpose of the series of eight lectures, as Kristeller indicates in his short preface, was "to give a brief survey of Italian thought during the Renaissance period". The aspects of Italian Renaissance thought, represented by the authors selected for discussion, are those traditionally described as humanism, Florentine Platonism, Paduan Aristotelianism, and speculative philosophies of nature. As representatives of the humanist movement Petrarch and Valla are selected, not merely because of their prominence but in order to make clear that Renaissance humanism cannot be identified with preference for a particular philosophical tradition. Petrarch preferred Plato to Aristotle, Augustine to Aquinas, and Cicero and Seneca to the Epicureans, whereas Valla preferred the Epicurean philosophy to that of the Stoics or Platonists, and appealed to Quintilian more than to Cicero in his proposals for a reform of... (shrink)

Kant was not a very knowledgeable historian of philosophy. He came to the study of philosophy from natural science, and later the fields of ethics, aesthetics, politics and religion came to occupy his central concerns, but his approach to philosophical issues never came by way of reflection on their history. He was well acquainted, of course, with the recent tradition of German philosophy: Leibniz, Wolff, Baumgarten and Crusius, and he seems also to have had knowledge of eighteenth century French philosophy, (...) and of as much of Anglophone philosophy as had been translated into either French or German. But like many modern philosophers, he had an inadequate appreciation of the scholastic tradition, and his knowledge of classical Greek philosophy was mostly at second hand. (shrink)

This book represents a series of incursions or philosophical forays between realms of Byzantine and Russian thought and territory long claimed by Western philosophy and theology. Beginning with thoughts inevitably rooted in the West, it seeks to penetrate as deeply as possible into Byzantine and Russian philosophical and spiritual landscapes, and to return with fresh insights. These are also incursions that move back and forth between the visible and the invisible realms, in the traditions of Plato and his successors as (...) well as the great monastics of Eastern Christianity. Foltz argues from various perspectives that the problematic relation between transcendence and immanence finds its answer in the philosophical and theological legacy of Eastern Christian thought, which has always sought to bring together strands tenaciously held separate in the West. This book transports contemporary readers to an ancient conceptual landscape as it expertly handles both Western and Byzantine ideas with a familiarity unusual to contemporary scholars. It is essential reading for all those wishing to engage the heart of Byzantine thought and employ its lessons to address the problems which plague Western philosophy and culture. (shrink)

Place is sometimes understood as reinforcing personal and cultural identity in the face of dissipating versions of modernism or postmodernism. However, that identity can also come with a variety of cultural neuroses and manias that are inscribed on place. I consider the ways in which terrorism has become a feature of place, and how we can expect to see the terror of the place in the future. First, we can expect a relative diminishment in 'place-making imagination', the ability to see (...) places as rich, ambiguous, and multi-purposed. Second, we can expect the terror of the place to exhibit itself as an inability to come to terms with the other. Third, we can expect the continuation and development of a triumphalist narrative of place, including a sense of entitlement. Fourth, we can anticipate the death or the fear of the agora, the true 'agoraphobia', as the public space of discourse is closed down, and the private space of patriarchally enforced agreement gains ascendancy. Fifth, we can expect people to regard specific places as having fixed and permanent meanings, and to try to constrain those meanings in such a way as to guarantee that permanence. Sixth, we can expect topophobia, not only the fear of place but also stage fright, as the expression of self on the world stage becomes more and more limited and narrowly focussed. And seventh, we can expect a re-assertion of memory of place, perhaps with a shifted baseline, as the places of terror become exhausted. We can furthermore expect all of these phobias and manias to be rationalized as virtue in a society that cannot deal with the terror of the place. (shrink)

The greatest diversity of butterflies and their host plants occurs in tropical regions. Some groups of butterflies in the tropics exhibit monophagous feeding in the larval stage, exploiting only one family of plants; others are polyphagous, feeding on plants in two or more distinct families. The two major types of tropical habitats for butterflies, namely primary and secondary forests, offer very different evolutionary opportunities for the exploitation of plants as larval food. Butterflies are faced with the major logistical problem, as (...) are many other herbivorous insects, of depositing eggs on the correct plant for successful larval feeding. This paper, using the concepts of phenotype set and spatial patchiness of resources, attemps to make some predictions as to the optimal phenotypic systems for monophagous and polyphagous feeding in tropical butterflies, as related to the spatial patchiness of larval host plants in primary and secondary forests. In addition to the secondary compound chemistry of larval host plants as playing a role in the evolution of monophagy and polyphagy, the assumption is made that the spatial patchiness of host plants within and among different families also acts as a major factor in determining optimal ranges of phenotypes for different patterns of larval feeding. Owing to the high spatial patchiness of primary forest species of canopy trees and vines, it is predicted that butterflies exploiting these will be mostly polyphagous, whereas secondary forests having stable formations of fewer plant species and larger patches of these plants, will have mostly monophagous species. Forest understories may have both monophagous and polyphagous species, depending upon the layer of forest and the general type of understory (i.e. palmaceous or dicotyledonous). Field data on some groups of butterflies from tropical America support these predictions. Polyphagous butterflies are predicted to possess a genetic system of mixed morphs with a population being polymorphic as a whole; monophagous butterflies are predicted to have individuals all more or less similar genetically, and with a high amount of genic variation within individuals. Other forms of monophagy may evolve in species that are essentially monomorphic but with various mechanisms (physiological, developmental, behavioral) of phenotypic flexibility at the individual level. Although the environment is essentially coarse-grained for larvae since most are sedentary and polymorphism is an optimal adaptive strategy, the oviposition strategy of the adult must also be considered and some situations (i.e. forest canopy) have resources (host plants) distributed in a fine-grained fashion. Other forms of limited polyphagy may result from monomorphic genetic systems in which there is considerable phenotypic flexibility. (shrink)