Artículos
1) Urbano Ferrer, “El viviente desde la teoría de sistemas y desde la tetracausalidad”, 7-22.
The notion of open system has proven useful in its aplication to the living and allows a greater focus on its unity and the resourcefulness of the first operation. From another point of view, this can be complemented with the internal teleology of living organisms, which Polo puts in accordance with other modalities of intrinsical causality. This meaning of living finality exhaust the self-controlled activity in te sensible life, while in the human life it affects only his essence, dependent on the actus essendi.
2) Rafael Corazón, “La soledad de Descartes y la razón como postulado”, 23-45.
Modern philosophy was born with the intention of overcoming the distrust of reason motivated by Ockham’s voluntarism. Seeking certainty, security, Descartes establishes reason as the criterion of truth. The solitude of Descartes drives into the subjectivism. So, he was not followed. The posterior philosophers “continue” Cartesian philosophy by making reason the “first principle” of knowledge, which establishes the system as the perfect manner of reasoning to attain absolute security. However, the system is nothing else but reason postulating its own rationality. To make the reason a postuladte is the same thing as annulling it.
3) Juan García, “Polo frente a Escoto: libertad o voluntad”, 47-65.
This paper examines the references to Duns Scotus in Polo’s philosophy, especially his voluntarism, that reduces the human horizon to its essential activity.
4) Fernando Haya, “Los sentidos del tiempo en Hegel”, 67-102.
This paper studies time in Hegel’s thought according to the interpretation of the topic in Polo’s philosophy. Two senses of the Hegelian time are distinguished as well as it is explained the dialectic development from one to the other. The first sense is tiem understood as the empty form of become, and the second one is the time of the spirit, the pure negative variation which may be designated in modal terms as whole possibility.
5) Jesús María Izaguirre Ronda y Enrique R. Moros, “La tarea del educador: la sindéresis”, 103-127.
This investigation intends to provide new features in the philosophy of education from the ideas developed by Polo on transcendental anthropology. It uses a descending approach: from the personal character of man to his essential manifestations. It begins with the filial character and it examines the crisis of authority provoked in the rejection of education. It formulates an informative order in accordance with the sistematic character and perfection of human essence from the person’s radicalism. Finally, it presents Polo’s explanation of synderesis as a model for the educator. In doing so, it can exceed the stagnation that freedom —understood as independence— assumes for education.
6) Ma. Jesús Soto-Bruna, “Ontología de la finitud: Polo y Eckhart”, 129-153.
Polo’s distinction between created and non-created being is developed in this paper into the distinction between God and creature and thence to the metaphysic study of the finite. In a second instance, Polo’s comprehension of Eckhart is is reviewed regarding the ontological status of creature. The author finally introduces the complex idea of the Logos, that is, the Creator’s comprehension of the creature, an issue discussed with personal differences by Thomas Aquinas, Eckhart, and Polo.
7) Fernando Domínguez Ruiz y Juan Fernando Sellés, “Nominalismo, voluntarismo y contingentismo. La crítica de Polo a las nociones centrales de Ockham”, 155-190.
This paper reviews te principal points of Okcham’s philosophy: representationism, voluntarism, contingentism, and also the critics that Polo makes to them. The three parts of the study are: theory of knowledge, ethics-psychology, and metaphysics.
8) Augusto Bayer Tamayo, “La fides qua creditur como elevación del «conocer personal» según la antropología trascendental de Leonardo Polo”, 191-214.
With his method of the abandonment of mental limit, Polo discovered the access to the transcendental or transoperational reality of human being, in a way that made it possible for him to understand what Aristotle called “agent intellect”; the personal understanding as the human being’s upper knowledge. Such knowledge has not its theme in itself, what actually makes possible to transcend over itself and look for it ouside. The act of faith should consist, as a consequence, on the illumination of such knowledge by which it perceives, as its theme or replica, Christ, Who is, in turn, a replica of the Father.
9) Santiago Collado, “Mecánica, ciencia y principios. Una interpretación desde Polo”, 215-231.
Modern physics was born in the XVII century and soon became the scientific paradigm. The key to its success was the use tht Newton made of mathematics. I hold that Newton’s analysis of mechanics contains flwas which led to its crisis at the end of the XIX century and at the same time had resources to overcome this crisis. I study in this paper the epistemological reasons for these vicissitudes using Polo’s theory of knowledge.
Reseñas, 233-255
- Leonardo Polo, El logos predicamental (Claudia Vanney)
- Leonardo Polo, La esencia humana (José Ignacio Murillo)
- Leonardo Polo, Ayudar a crecer. Cuestiones filosóficas de la educación (Alfredo Rodríguez Sedano)
- Leonardo Polo, Curso de teoría del conocimiento II, 4ª edición (Juan A. García González)
- Leonardo Polo, Curso de teoría del conocimiento III, 3ª edición (Miguel García-Valdecasas)
- Leonardo Polo, Curso de teoría del conocimiento I, 3ª edición (David González Ginocchio)
- Leonardo Polo, Hegel y el posthegelianismo, 3ª edición (Juan José Padial-Benticuaga)
- Urbano Ferrer, Welt und Praxis. Schrifte zu einer phänomenologischen Handlungstheorie (José Ignacio Murillo)
- Juan Fernando Sellés, Antropología para inconformes. Una antropología abierta al futuro (José Ignacio Murillo)
Noticias, 255-256