El acceso a la antropología trascendental
Juan Fernando Sellés, Editor Asociado
Juan Fernando Sellés, “Presentación”, 7-13
Artículos
1) Leonardo Polo, "Tres dimensiones de la antropología", 15-29
In this work three dimensions of the anthropology are exposed: a) the constitutional anthropology, referred to some human dimensions: to posses, to dwell, to have ideas, to have habits and virtues; b) the dynamic anthropology, which studies the human acts: productive, cognitive and tendencies; c) the tragic, which takes the man as a problem.
2) Alfredo Rodríguez Sedano y Juan Carlos Aguilera, "La intersubjetividad a la luz de la apertura íntima personal", 31-49
In this article we are going to approach the question of the intersubjectivity. To understand why the intersubjectivity is a modern problem and which is the solution that it fits, we have chosen to follow a descending route that gives light and should illuminate what today, in many areas, is seen as a problem. We will begin, consequently, approaching the person as not identical but dual. The above mentioned cosideration takes us from the hand to the distinction between someone and something that reveals the unlimited character of the person. The distinction indicates that what is own of the person is to coexist, that is to say, that there cannot be only one person. Thus, monism is incompatible with the personal being and, having reached the person as coexistence, the discoveries are extended on to intersubjectivity, proper of modern anthropology.
3) Juan A. García, "La libertad trascendental y la persona humana", 51-67
Transcendental freedom is exposed in the pragmatic and moral freedoms. The former is free from destination, while the latter are freedom of disposition. This difference between the free human intimacy and its free manifestations shows the distinction between essence and being of the created human person. This paper examines the different levels of personal freedom.
4) José Ignacio Murillo, "Conocimiento personal y conocimiento racional en la antropología trascendental de Leonardo Polo", 69-84
Classic and modern philosophy propose different views on the question of self-knowledge. Ancient philosophy identifies self-knowledge with the knowledge of the soul, which is the principle of unity in man. Modern philosophy is intereseted in subjectivity, but has a problematic view of it. Some currents, like Idealism, consider that a total reflexcion is possible, in which the subjectivity becomes totally present to itself, but others, as Empiricists, are skeptical and even deny the existence of a true subject. The difficulties of the Idealistic project have are uncovered by some contemporary philosophers, like Heidegger and post-modern thinkers. Polo shows how the denial of a reflective and objective knowledge of the person is compatible with the claim that the person is a radical and transcendental act of intellect. The key of this proposal is the affirmation that there are different kinds of acts of the intellect, according to their theme.
5) Rafael Corazón, "Amar y querer. La correspondencia filial de la persona humana", 85-103
This article is an exhibition and explanation of the description of the transcendental "to love" as an extension of the intimacy, freedom, and personal intellect of the human being, that is to say, of the person who lacks the reply and should "look for" and deeply love God. As the gifted structure is ternary it exhibits and also explains the indications of Polo about the essence of man and, more concretely, about the will, its free act, and the "return" to the essence in order to complete said structure.
6) AA VV, "Entrevista con Leonardo Polo: la distinción entre la antropología y la metafísica", 105-117
This is the transcription of a recorded conversation with Leonardo Polo. He speaks about the distinction between anthropology and metaphysics. The argumentation is based in the medieval doctrine of the transcendentals. He focuses especially in three of them: being, truth, and good. He thinks that these can be extended to designate intimate features of the person. After the extension, he thinks that the transcendentals of the person are freedom, personal knowledge and personal love. Since its study corresponds to anthropology, the author concludes that anthropology is superior to metaphysics.
7) Juan Fernando Sellés, "La distinción entre la antropología y la ética", 119-153
Anthropology differs from ethics according to a hierarchy: a) its topic: anthropology deals with the human act of being, the essence and the human nature, whereas ethics subjects are limited to some dimensions of the human essence (synderesis, the practical reason and the will), which join the real goods by means of the human action; b) their methods: anthropology's noetical levels (the habit of wisdom, which reaches the human intimacy, and the habit of synderesis, whtat allows us to know the entire essence and human nature) are higher and wider than the noetical methods of ethics (the synderesis and the acquired acts and habits of the practical reason).
8) Consuelo Martínez Priego, "La distinción poliana entre antropología y psicología", 155-173
From Leonardo Polo's philosophy it is possible to clarify the object and specific method of psychology, overcoming in this way the situation of the "problematic science". Its relation to anthropology and some sciences as physics, biology and ethics can also be investigated. To do so, Polo takes notions again from Aristotle's psychology and the contributions of cybernetics. A reflection of these characteristics allows us to rectify and extend the scientific possibilites of psychology, avoiding reductionisms and sincretisms.
9) Mark Mannion, "Divine and Human Intimacy", 175-186
In this article we study the love in the context of marriage and family. We investigate the distinction between the four greek words which are employed to designate different types of love. The 1st says relation to God; the 2nd, between spouses; the 3rd, from parents to children; the 4rd between the children. We put in relation the Polian treatment of love with the other of Benedict XVI in Deus caritas est.
10) Jorge Mario Posada, "Condición anímica del ahora", 187-213
Leonardo Polo proposes a diversity of times according to its difference with regard to the mental presence as actuality, from which it is necessary to differ, in turn, the now, though one and another are of mental condition. We propose different levels of knowledge to understand the now in sensible things, but not without the intellectual circular objectivation, based in an interpretation of the Aristotelian notion of the hò pote ón.
Reseñas y noticias
- Leonardo Polo, Introducción a Hegel (Ignacio Marcer)
- Leonardo Polo, Sobre la originalidad de la concepción cristiana de la existencia (Gonzalo Alonso Bastarreche)
- Leonardo Polo, Curso de psicología general, 2a ed. (David González Ginocchio)
- Leonardo Polo, Antropología trascendental, vol. I: La persona humana, 3a ed., y vol. II: La esencia de la persona humana, 2a ed. (Miguel Martí)
- Juan Fernando Sellés, Intuición y perplejidad en la antropología de Scheler. Introducción, selección de textos y glosas (Gonzalo Alonso Bastarreche)
- Juan Fernando Sellés, Los filósofos y los sentimientos (Juliana Peiró Pérez)
- Iosu Ahedo, El conocimiento de la naturaleza humana desde la sindéresis. Estudio de la propuesta de Leonardo Polo (Miguel Rumayor)
- Noticias, 228-234