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1996 (29, = 2)=20

EL PENSAMIENTO DE LEONARDO POLO =
=20

Autor T=EDtulo P=E1ginas

=C1ngel Luis Gonz=E1lez Presentaci=F3n 297

M=AA Jos=E9 Franquet Trayectoria intelectual de Leonardo Polo 303-322

S. Pia / M. Garc=EDa-V. Relaci=F3n de obras publicadas e in=E9ditos de = Leonardo=20 Polo 323-332

=20

ESTUDIOS
=20

Autor T=EDtulo P=E1ginas

Francisco Altarejos "Finalidad y libertad en = educaci=F3n" 333-346

Javier de Aranguren "Caracterizaci=F3n de la voluntad=20 nativa" 347-358

Virginia Aspe "Kinesis versus logos en la = filosof=EDa de=20 Leonardo Polo" 359-372

Miguel A. Balibrea "La cr=EDtica de Polo al argumento=20 anselmiano" 373-380

Leticia Ba=F1ares "El car=E1cter sist=E9mico del = liderazgo" 381-386

Jos=E9 L. del Barco "La seriedad de la =E9tica" 387-396

Blanca Castilla "En torno a la d=EDada = trascendental" 397-414

Genara Castillo "La unidad de la vida = humana"(Arist=F3teles y=20 Leonardo Polo) 415-426

Francisco Conesa "El conocimiento de fe en la = filosof=EDa de=20 Leonardo Polo" 427-440

Rafael Coraz=F3n "Descartes: un nuevo modo de hacer=20 filosof=EDa" 441-462

H=E9ctor Esquer "La precisividad del = pensamiento" 463-480

Ignacio Falgueras "Esbozo de una filosof=EDa = trascendental.=20 Introducci=F3n" 481-508

Santiago Fdez. Burillo "Intellectus principiorum: De Tom=E1s = de Aquino=20 a L. Polo ('y vuelta')" 509-526

Socorro Fern=E1ndez "La necesidad como totalidad de la=20 posibilidad en Leibniz" 527-538

Lourdes Flamarique "Perennidad y prosecuci=F3n de la = filosof=EDa en=20 el pensamiento de L. Polo" 539-552

M=AA Jos=E9 Franquet "Sobre el hacer humano: la = posibilidad=20 factiva" 553-572

Jes=FAs de Garay "El sentido de los = trascendentales" 573-586

Juan Garc=EDa "Sobre el ser y la = creaci=F3n" 587-614

Miguel Garc=EDa V. "La plenitud de identidad = real" 615-626

Marcos Garc=EDa Viudez "Aportaciones de L. Polo para una = teor=EDa=20 antropol=F3gica del aprendizaje" 627-650

Diana Gavito / H=E9ctor = Vel=E1zquez "El hombre como sistema libre, en el=20 pensamiento de Leonardo Polo" 651-664

Ana Marta Gonz=E1lez "Persona y naturaleza en la =E9tica = de Leonardo=20 Polo" 665-680

Gustavo Gonz=E1lez "Algunos aportes de D. Leonardo a un = pa=EDs=20 hispanoamericano".Colombia 681-694

Luz Gonz=E1lez "Ayudar a crecer: notas sobre la = educaci=F3n en=20 el pensamiento de L. Polo" 695-708

Fernando Haya " Totalidad y causalidad en = Polo" 709-720

Jos=E9 A. Lombo "La persona y su naturaleza: Tom=E1s = de Aquino=20 y Leonardo Polo" 721-740

Magdalena Merino "Cogito ergo sum como conculcaci=F3n = al axioma=20 A" 741-750

Ignacio Miralbell "La gnoseolog=EDa escotista como = transformaci=F3n=20 de la aristot=E9lica. Un an=E1lisis desde la axiom=E1tica de = Polo" 751-772

Francisco Molina "Sind=E9resis y conciencia = moral" 773-786

Jorge Moran "Los primeros principios; = interpretaci=F3n de=20 Polo de Arist=F3teles" 787-804

Enrique Moros "La demostraci=F3n de la existencia = de Dios a=20 partir de la libertad" 805-814

Fernando M=FAgica "El habitar y la t=E9cnica: Polo en = di=E1logo con=20 Marx" 815-850

Jos=E9 I. Murillo "La teor=EDa de la cultura de = Leonardo=20 Polo" 851-866

Concepci=F3n Naval "En torno a la sociabilidad humana en = el=20 pensamiento de L. Polo" 869-884

Juan M. Otxotorena "Dial=E9ctica moderna y l=EDmite = mental: el=20 realismo como hallazgo en Leonardo Polo" 885-900

Juan J. Padial "Aspectos gnoseol=F3gicos de la = noci=F3n de=20 mundo" 901-910

Jorge Pe=F1a "Narraci=F3n y libertad" 911-920

Fco. Javier P=E9rez G. "La criatura es hecha como comienzo o = principio" 921-928

Salvador Pia "De la criatura a Dios. La = demostraci=F3n de la=20 existencia de Dios en la primera dimensi=F3n del abandono = del l=EDmite=20 mental" 929-948

Patricia Pintado "Sobre los sentidos objetivo y = subjetivo del=20 trabajo seg=FAn Polo" 949-960

Jorge M. Posada "Sobre el sentido com=FAn y la = percepci=F3n.=20 Algunas sugerencias acerca de la facultad sensitiva = central" 961-984

Carmen Riaza "<<Crecimiento = irrestricto>> y=20 libertad en el pensamiento de L. Polo" 985-992

Alfredo Rodr=EDguez "El trabajo como divisi=F3n de=20 funciones" 993-1002

Juan J. Sanguinetti "Apor=EDas sobre el universo y su = temporalidad=20 a la luz de la filosof=EDa deLeonardo Polo" 1003-1016

Juan F. Sell=E9s "Los h=E1bitos intelectuales seg=FAn = Polo" 1017-1036

M=AA Jes=FAs Soto "Luz y opacidad. Una consideraci=F3n = de lo real=20 desde el conocimiento humano" 1037-1050

Julia Urabayen "La esencia del hombre como disponer=20 indisponible" 1051-1060

Margarita Vega "El soporte cognoscitivo de la = filosof=EDa en=20 la postmodernidad" 1061-1076

Ricardo Yepes "Persona: intimidad, don y libertad = nativa.=20 Hacia una antropolog=EDa de los transcendentales = personales" 1077-1105

=20

BIBLIOGRAF=CDA=20

RESE=D1AS=20

=C1lvarez Munarriz, L.: Fundamentos de inteligencia artificial = (Carlos O.=20 Land=E1zuri, 1107) =20

Dorschel, A./Kettner, M./Kuhlmann, W./ Niquet, M.:=20 Transzendentalpragmatik. (Carlos O. Land=E1zuri, p. 1008) =20

Forment, E. (ed.): Dignidad personal, comunidad humana y orden = jur=EDdico=20 (Jos=E9 A. Ga. Cuadrado, p. 1009) =20

Pattaro, E: Temi e problemi di filosofia del diritto (Luis Ma. = Cruz, p.=20 1011) =20

Rescher, N.: Los l=EDmites de la ciencia (Antonio Pardo, p. = 1012)=20
=20

NOVEDADES BIBLIOGR=C1FICAS (pp.=20 1114-1120)

=20

=20

Francisco Altarejos, = "Finalidad y=20 libertad en educaci=F3n" (pp. 333-346) The division between = theory and=20 practice is one of the consequences of Rousseau's heritage. In = Educational=20 Knowledge, it falls into the notion of finality, which is = conceived=20 mentally from the perspective of the result's principle. Thus, the = oposition is reduplicated, confronting finality and freedom. = Dilemma can=20 be surpassed with a Polo's freedom enlargement in his = trascendental=20 anthropology, setting up as well the posibility of human = unrestricted=20 improvement.=20

Javier de Aranguren, "Caracterizaci=F3n de la voluntad = nativa"=20 (pp. 347-358) This paper makes a phenomenological description = about the=20 native will (the name that Leonardo Polo uses for the thomistic = voluntas=20 ut natura). The author tries to show how this function of the will = is the=20 foundation of the greatness of the moral objective. Finally, the = native=20 will is a means of developing an optimistic consideration of = ethics.=20

Virginia Aspe, "Kinesis versus logos en la filosof=EDa de = Leonardo=20 Polo" (pp. 359-372) Kinesis versus logos in Leonardo Polo's=20 philosophy. Kinesis and praxis are analogous concepts in = Aristotle.=20 Although Leonardo Polo's philosophy is right in pointing the = differences=20 between these concepts, the article demonstrates that beyond their = opposition these terms refer to an analogous pros en: energeia. = The author=20 explains Leonardo Polo's necessity to point the difference and = Aristotle's=20 concern for pointing their similarity.=20

Miguel A. Balibrea, "La cr=EDtica de = Polo al=20 argumento anselmiano" (pp. 373-380) This work is an = introduction on=20 Polo's criticism of Saint Anselm's argument, showing that this = argument is=20 inefficient with respect to Polo's comprehesion of the intellect = and=20 Polo's study of the existence.=20

Leticia Ba=F1ares, "El car=E1cter sist=E9mico del = liderazgo" (pp.=20 381-386) Man is a dynamic being, a free system. Free systems are=20 interactive systems. Every organization is a cooperative system. = In=20 organizations the relation between manager and inferiors is an = open=20 system: management and obedience are alternative activities. = Lidership is=20 a cooperative system.=20

Jos=E9 L. del Barco, "La seriedad de la =E9tica" (pp. = 387-396)=20 Ethics is a serious matter as human actions are cybernetic. = Actions are=20 not lost nor do they leave the agent unaffected. Every single = actions=20 returns to the agent in the form of a fine chisel that carves him = from=20 inside. The interior quality brought about by our actions is = called vice=20 and virtue.=20

Blanca Castilla, "En torno a la d=EDada trascendental" = (pp.=20 397-414) In the Anthropology, the person has a self-organizing=20 communicative structure, so person cannot be unique, lonely. This = has been=20 called by Polo: <<Coexistence>>. It shows that the=20 <<D=EDada>> (Duality) is richness, plenitude = (fullness). This=20 makes possible to mark the difference between two complementary = person's=20 types: the male person and the female person. They could be = called:=20 <<coexistence-from>> and = <<coexistence-in>>.=20

Genara Castillo, "La unidad de la vida=20 humana" (Arist=F3teles y Leonardo Polo) (pp. 415-426) The = unity of human=20 life according to Aristotle is placed in the virtue, which makes = possible=20 the integrity of human life. The unity of human life in virtue is = at the=20 level of mere actuality, but it is better understood at the level = of the=20 personal esse (according to L. Polo).=20

Francisco Conesa, "El conocimiento de fe en la filosof=EDa = de Leonardo=20 Polo" (pp. 427-440) This paper attempts to provide an = exposition of=20 the christian faith as habitual knowledge according to the theory = of=20 habits by L. Polo. After the explanation of human person as a = being for=20 God, the article describes our religious and philosophical = knowledge of=20 God. Finally it describes the knowledge achieved through the gift = of=20 faith.=20

Rafael Coraz=F3n, "Descartes: un nuevo modo de hacer = filosof=EDa"=20 (pp. 441-462) The interpretation of Descartes' thinking wich is = made by=20 professor Polo in Evidencia y realidad en Descartes (and, in = general, in=20 all his work) is analysed in this article . The key to = understanding=20 Descartes is "the voluntary attitude", which lies in placing the = attention=20 before the arrival of facts and contents of consciousness. So they = can be=20 examined and controlled in order to decide if they are reliable or = not.=20 The result is an exaggerated dedication which limits the capacity = of=20 intelligence to act according to its nature.=20

H=E9ctor Esquer, "La precisividad del=20 pensamiento" (pp. 463-480) This paper is an investigation into = "abandonment of mental limit" in order to distinguish=20 <<being>> and <<thought>>. The philosophy = of=20 Leonardo Polo carries out that distinction with a study on=20 <<acts>> and <<habits>> of knowledge. The=20 difference between knowledge and being is exclusively the mental=20 presence. =20

Ignacio Falgueras, "Esbozo de una filosof=EDa trascendental. = Introducci=F3n" (pp. 481-508) I mind by transcendental = philosophy the=20 pure inquiry of the ultimate realities also called transcendental=20 realities . The whole inquiry is divided in two parts. The first = one is=20 dedicated to study the inconditional transcendentals, and the = second one=20 to study the conditional transcendentals. Both parts are preceded = by one=20 introduction, whose content constitutes the present paper.=20

Santiago Fdez. Burillo, "Intellectus principiorum: De = Tom=E1s de=20 Aquino a L. Polo ("y vuelta")" (pp. 509-526) If a thomist = philosopher=20 wonders how we get the idea of the infinite being, or why the act = of being=20 implies no limit, he will understand immediately what Polo intends = by=20 saying "mental limit" and its abandonment. The principles of such = ab=20 andonment are habitual and active thinking. That Theory of = knowledge=20 justifies the fact that we really know that the act (esse) is the=20 fundamental of being (ens) and the judgements and discourses = spreading out=20 from the transcendental notion of being. =20

Socorro Fern=E1ndez, "La necesidad como = totalidad=20 de la posibilidad en Leibniz" (pp. 527-538) This article = studies=20 Polo's interpretation of the relation that Leibniz establishes = between=20 possibility and necessity. The necessity, understood as the = totality of=20 the possibility, allows Leibniz to reach the final formulation of = the=20 ontologic argument to demonstrate the existence of God, as well as = to=20 describe the essence of the Absolute.=20

Lourdes Flamarique, "Perennidad y prosecuci=F3n de la = filosof=EDa en el=20 pensamiento de L. Polo" (pp. 539-552) Philosophy is in Polo's = view, a=20 living intelligence, an exerted activity. It is always current = because it=20 pursuits a knowledge unconcluded by nature. Reason overcomes = history if we=20 understand philosophy as a reconsideration of the basic = subjets. =20

Ma. Jos=E9 Franquet, "Sobre el hacer humano: la posibilidad=20 factiva" (pp. 553-572) This article about the thought of = Leonardo Polo=20 treats of the notion of factive possibility in the consideration = of the=20 antropological radicals which form western history: the classical = radical,=20 the modern radical and the christian radical.=20

Jes=FAs de Garay, "El sentido de los trascendentales" = (pp.=20 573-586) This paper wants to elucidate the meaning of "order of=20 transcendentals". That matter has a preferential place in L. = Polo's=20 philosophy. This study is carried out through an analysis of = concept of=20 "meaning" and specially "the meaning of being".=20

Juan Garc=EDa, "Sobre el ser y la = creaci=F3n"=20 (pp. 587-614) This paper deals with Leonardo Polo's philosophy = about the=20 subject of creation. The "abandonment of mental limit" permit us = to aware=20 of the real distinction essentia-esse (essence-being). That is = important=20 in order to think over universe and human being as created. =20

Miguel Garc=EDa V. "La plenitud de identidad real" (pp. = 615-626)=20 The purpose of this paper is to study Leonardo Polo's conception = of the=20 principle of identity. This identity is also called Origin; = however, an=20 adequate understanding of that expression requires a careful study = of the=20 way man comes to be aware of it=20

Marcos Garc=EDa Viudez, "Aportaciones de L. Polo para una = teor=EDa=20 antropol=F3gica del aprendizaje" (pp. 627-650) Leonardo Polo's = trascendental Anthropology is based on the absolute distinction = between=20 the Man's act of being and the Universe's act of being; according = to it,=20 therefore, we can talk about a new aproach dealing with an = Anthropological=20 theory about learning able to solve the typical paradoxes about = the=20 relationship between free learning and human development, inherent = in=20 psychological theories, and at the same time able to show the = ethical=20 dimension always present in learning.=20

Diana Gavito / H=E9ctor Vel=E1zquez, = "El hombre como=20 sistema libre, en el pensamiento de Leonardo Polo" (pp. = 651-664) The=20 only valid consideration of human being is what takes the person = in his=20 complexity. Human being is an open system in his relation with the = medium.=20 But, attending his racionality (deepest and most radical = dimension), human=20 being is free system. So, he is able to assert oneself ends = according=20 values. =20

Ana Marta Gonz=E1lez, "Persona y naturaleza en la =E9tica de = Leonardo=20 Polo" (pp. 665-680) Polo's anthropology differs both from = aristotelian=20 and modern anthropology in his concept of person. In this paper, I = explore=20 the ethical relevance of this concept and its conection with the = concept=20 of <<human nature>>, which Polo assumes making a = distinction=20 between <<essence>> and <<type>>. This = distinction=20 is important in order to focus the ethical aspect of the = relationship=20 between nature and culture correctly.=20

Gustavo Gonz=E1lez, "Algunos aportes de D. Leonardo a un = pa=EDs=20 hispanoamericano" Colombia (pp. 681-694) Building on the = notions of=20 alternative, the concept of means, lack of productivity in = Latinamerica=20 and the christian sense of the technical, offered by Professor = Polo, a=20 very brief interpretation of social change in Colombian society is = attempted.=20

Luz Gonz=E1lez, "Ayudar a crecer: notas = sobre la=20 educaci=F3n en el pensamiento de L. Polo" (pp. 695-708) Here = some=20 reflections from Leonardo Polo about basic questions of educative=20 philosophy are presented: the family, affection, imagination, = interest,=20 ethic and the global orientation. He points out the importance of = the idea=20 that belongs to the family to obtain the affective stability of = the son.=20

Fernando Haya, " Totalidad y causalidad en Polo" (pp. = 709-720)=20 L. Polo's doctrine of the first principles is analized focussing = the study=20 on causality as an indicator of the trascendentality of being and = of its=20 real distinction regarding essence. The concept of totality has = its=20 origins in the non-realization of trascendental value of = causality.=20

Jos=E9 A. Lombo, "La persona y su naturaleza: Tom=E1s de = Aquino y=20 Leonardo Polo" (pp. 721-740) Polo`s philosophy is deeply = rooted in=20 Aquinas` distinction between being and essence. The author applies = a=20 circular hermeneutic. Aquinas philosophy of the person is read = from the=20 perspective of Polo's account in order to elucidate Polo`s own=20 Trascendental Anthropology. The exposition is structured in two = parts,=20 each one describing a fundamental thesis. The first concerns the = notion of=20 person in Thomas, which appears in his discussion of Boethius` = definition.=20 The second one deals with the problem of conciliating mind as form = of the=20 body and as a spiritual substance.=20

Magdalena Merino, "Cogito ergo sum como = conculcaci=F3n al axioma A" (pp. 741-750) The purpose of this = work is to=20 explain how, with the proposition <<cogito ergo sum>>, = Descartes contradicts the A axiom from the Theory of knowledge of = Leonardo=20 Polo, by accepting the pasivenness of the knowledge and denying it = as an=20 operation of knowing an object, in wich the cognizant and the = cognizance=20 are one in act. =20

Ignacio Miralbell, "La gnoseolog=EDa escotista como = transformaci=F3n de=20 la aristot=E9lica. Un an=E1lisis desde la axiom=E1tica de = Polo" (pp.=20 751-772) In this paper I am trying to show the differential points = of view=20 between the escotistic theory of knowledge -which is a peculiar = derivation=20 of agustinism- and the axiomatic gnoseolog of L. Polo, which has = his=20 inspiration in Aristotle. The univocist conceptualism together = with the=20 intuicionism of Duns Scotus leads to a primacy of the mental = presency,=20 wich is just what Polo tries to overcome.=20

Francisco Molina, "Sind=E9resis y conciencia moral" (pp. = 773-786)=20 Man's cognoscitive acts study can improve a better understanding = of=20 intellectual habits. The sinderesys and conciensce notions are, in = this=20 way, notoriously lightened.=20

Jorge Moran, "Los primeros principios; = interpretaci=F3n de Polo de Arist=F3teles" (pp. 787-804) The = author=20 studies the theory of "first principles" at Leonardo Polo's = philosophy (at=20 the book El conocimiento habitual de los primeros principios) and=20 Aristotle thought. He critics Polo's theory of first principles in = using=20 aristotelian concepts from Metaf=EDsica, III, IV and IX.=20

Enrique Moros, "La demostraci=F3n de la existencia de Dios a = partir de=20 la libertad" (pp. 805-814) In this paper I analyse an argument = for=20 God's existence from the liberty proposed by Prof. Polo. I think = that an=20 examination of his transcendental antropology wild yield some = important=20 insights concerning of person and liberty. I argue this argument = is sound=20 and illuminating of our concept of God.=20

Fernando M=FAgica, "El habitar y la t=E9cnica: Polo en = di=E1logo con=20 Marx" (pp. 815-850) Professor Leonardo Polo's theory about man = as a=20 dweller constitutes the framework for a dialogue with Marx. = According to=20 the latter, man realizes himself as species through work, creating = his own=20 conditions for survival by dwelling in the world. Furthermore this = process=20 presuposses that technical progress will have a historical = culmination.=20 According to Polo, neither can we view man as a finished product = now nor=20 in the future, nor can modern technology warrant such a = culmination.=20

Jos=E9 I. Murillo, "La teor=EDa de la cultura de Leonardo = Polo" (pp.=20 851-866) Culture is a social and historical continuatio ficta = naturae=20 which represents the solution to the problem of a plurality of = persons who=20 share the same nature and dispose of the universe according to the = limitation of their knowledge.=20

Concepci=F3n Naval, "En torno a la = sociabilidad=20 humana en el pensamiento de L. Polo" (pp. 869-884) Education = is better=20 thougt of as an activity or social practice, from the individual = praxis,=20 whose main purpose is to help others become persons. The purpose = of this=20 paper is to offer a sold foundation for the natural human = sociability, the=20 social virtues, and the ideal of cooperation, three areas = currently=20 invoked by thinkers of greatly divergent points of view. This = paper is=20 written along the lines of the classics and follows the thought of = Prof.=20 Polo.=20

Juan M. Otxotorena, "Dial=E9ctica moderna y l=EDmite mental: = el realismo=20 como hallazgo en Leonardo Polo" (pp. 885-900) Against = contemporary=20 philosophy, Leonardo Polo's thought is a defense of realism. This = realism=20 is neither the forgetfullness of Modern Philosophy (mere = approbation of=20 classic philosophy) nor a critic-realism. The author calls = "methodic=20 realism". Between Modern Philosophy and traditional metaphysic, L. = Polo's=20 philosophy can be called metaphisics.=20

Juan J. Padial, "Aspectos gnoseol=F3gicos de la noci=F3n de = mundo"=20 (pp. 901-910) Contemporary philosophy from Husserl focuses in the = notion=20 of world. Polo in his theory of knowledge explain a notion of = world that=20 solves some latent difficulties in the speeches of Husserl and = Heidegger.=20

Jorge Pe=F1a "Narraci=F3n y = libertad" (pp.=20 911-920) What is called by Polo as "the native freedom" derives = from the=20 acceptance of the being offered and that is precisely known as = such in the=20 act of accepting it as a gift. This native freedom requires a = destination=20 to be unfolded. Freedom requires radicality as well as horizon. = The=20 radical freedom only exists where its horizon is open to big = question=20 puting the entire life at stake. The structure of the heroic myth=20 illustrates the difficulties of the freedom. In the true free act = we=20 choice at the same time that we consent. The dialectic of this = time free=20 act is illuminated by the basic confidence of the native freedom = and the=20 taking into account of the beneficiary (destination).=20

Fco. Javier P=E9rez G. "La criatura es hecha como comienzo o = principio" (pp. 921-928) Creation mustn't be considerated as a = production whose term is creature. Creature as such isn't a term = but a=20 beginning. Abandonment of mental limit is a necessary method to = reach such=20 a knowledge of creature.=20

Salvador Pia, "De la criatura a Dios. La demostraci=F3n de = la=20 existencia de Dios en la primera dimensi=F3n del abandono del = l=EDmite=20 mental" (pp. 929-948) Leonardo Polo proposes a new = interpretation of=20 the demonstration of God's existence. This demostrati=F3n is based = on the=20 awareness of the creature's being and it is reached in the first = dimension=20 of the abandon of the mental limit, the method proposed by L. = Polo.=20

Patricia Pintado, "Sobre los sentidos = objetivo y=20 subjetivo del trabajo seg=FAn Polo" (pp. 949-960) The present = paper want=20 to show the "sense of work" (subjetive and objetive). It studies = L. Polo's=20 work in relation with some Encyclicals and Documents about Social = Doctrine=20 of Catholic Church.=20

Jorge M. Posada, "Sobre el sentido com=FAn y la = percepci=F3n. Algunas=20 sugerencias acerca de la facultad sensitiva central" (pp. = 961-984)=20 Standing upon Leonardo Polo's interpretation about Aristotle's = doctrine on=20 sensitive cognition, some aspects of the sensorial organical = inmutation=20 required in it are examined, and a thesis concerning de common = sense as=20 center and root of sensibility -not only exterior, but also = interior- is=20 suggested. According to this thesis, even the sensorial and = organical=20 inmutations belonging to the other internal senses can return to = de organ=20 of the common sense, which becomes the central and radical organ.=20 Therefore all sensible objectivation should take place in the = common=20 sense. This conclusion does not agree with Polo's position.=20

Carmen Riaza, "<<Crecimiento irrestricto>> y = libertad en=20 el pensamiento de L. Polo" (pp. 985-992) Man is a being able = to=20 improve limitless as person. In Leonardo Polo's anthropology = improvement=20 and freedom are concepts fully related.=20

Alfredo Rodr=EDguez, "El trabajo como divisi=F3n de = funciones" (pp.=20 993-1002) Work and its consequences in enterprise is studied. = Family as an=20 institution is the basical example of division of work, which is = the=20 situation where human being perfecionates himself. Perfection = takes place=20 working, as an integrating technique which has no limits.=20

Juan J. Sanguinetti, "Apor=EDas sobre = el universo=20 y su temporalidad a la luz de la filosof=EDa deLeonardo Polo" = (pp.=20 1003-1016) Some paradoxes emerging when the universe is thought of = in=20 terms of objectivity are considered in this article, in the light = of the=20 philosophy of L. Polo. Current metaphysical speculations on the = basis of=20 modern cosmology cannot easily avoid this risk. The author = examines in=20 particular the problem of the beginning of time, with a = confrontation=20 between Polo and Aquinas. It is argued that cosmological thought = must be=20 carefully controlled in order to be referred to a metaphysical=20 perspective.=20

Juan F. Sell=E9s, "Los h=E1bitos intelectuales seg=FAn = Polo" (pp.=20 1017-1036) After studying the historical background of the = philosophical=20 treatment or neglect of intelectual habits, this paper focuses on = the=20 research on the nature of habits and is divided into two essential = parts:=20 a) The research on the relationship that habits keep with the acts = of=20 knowing and the objects known by acts; b) The study of the = existing=20 relationship within habits themselves and the human being that is = superior=20 to them. All of this is based on the papers writen by Prof. Polo.=20

Ma. Jes=FAs Soto, "Luz y opacidad. Una consideraci=F3n de lo = real desde=20 el conocimiento humano" (pp. 1037-1050) Against the modern = theory of=20 representation, whiou makes the world opaque, Polo Suggests = reviviting the=20 classical theory of ilumination. Intentionality of knowledge, = according to=20 Polo, makes possibe the "de-veiling" of reality, and shows its = radical=20 dependence from God. =20

Julia Urabayen, "La esencia del hombre = como=20 disponer indisponible" (pp. 1051-1060) The purpose of this = paper is to=20 explain Polo's thought about human essence. Leonardo Polo proposes = a new=20 interpretation of the real difference of Thomas Aquinas, and = founded in it=20 an ampliation transcendental. This is the sense of the = Transcendental=20 Anthropology. =20

Margarita Vega, "El soporte cognoscitivo de la filosof=EDa = en la=20 postmodernidad" (pp. 1061-1076) The habitual knowledge offers = the=20 postmodernity philosophy the neccesary cognitive support for its = thematic=20 opening. That is way the notion of habitual knowledge allow the=20 continuation of the philosophy and, specificly, about metaphysics. =

Ricardo Yepes, "Persona: intimidad, don y libertad nativa. = Hacia una=20 antropolog=EDa de los transcendentales personales" (pp. = 1077-1105) Human=20 person must be considered from the transcendental point of view, = in order=20 to discover their most deep dimensions of its being: intimacy or=20 interiority, intellectual knowledge, giftness or love, liberty,=20 incommunicability, filiation. The article offers an initial = approach to=20 these notions.=20

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