| Alejandro Llano, Presentación:
"Objetividad y libertad. La obra filosófica de Antonio
Millán-Puelles", (pp. 231-248) The article offers a general
philosophical portrait of Millán-Puelles' work, focusing on two
fundamental topics, objectivity and freedom.
José Luis del Barco, "El interés realista por el idealismo": (pp. 263-278) In contrast with the realist philosophical tradition which situates being at the apex of the transcendentals, the line of thought that originates from Descartes replaces it with truth understood as certainty. The conflict between realism and idealism is one of the most fecund philosophical disputes in the last two centuries; and Millán-Puelles, one of the foremost Spanish philosophers is a principal protagonist. Juan Cruz-Cruz, "Imperatividad absoluta del deber. El argumento deontológico de la existencia de Dios": (pp. 279-295) This starting point of the deontological argument as formulated by Millán-Puelles is the absolute imperative of duty on conscience, and its terminus or culmination is God as an Absolute Person. The proof departs from the commanded conscience to the Conscience that commands. An imperative is not only a demand directed toward a free willl, but likewise the demand that one will be directed by another. Each imperative is a dialogue betwen wills. Thence the need that the imperative be imposed ultimately by a person. José Luis Fernández, "El <<ens rationis>>, un caso de objeto puro": (pp. 297-318) This article tries to show that the ens rationis is nothing else but one of the most relevant cases of the pure object. To reach this conclusion, the different position regarding the pure object as those of Meinong, Hartmann Millán-Puelles and the Schoolmen are examined.
Lourdes Flamarique, "El mundo o las mil imágenes de la subjetividad. A propósito de Schleiermacher": (pp. 319-338)The purpose of this work is to show the Kantian root of the concept of subjectivity as shown by Schleiermacher in the Monologen. The division between nature and freedom effectuated by critical philosophy renders possible the links between morality and creativity, exteriority and interiority which demand a peculiar mode of knowledge. Jaime Franco-Barrio, "Jaspers en perspectiva": (pp. 339-343) I shall refer to Millán-Puelles' reception of the thought of the philosopher from Heidelberg and Basle. Although normally, this philosopher from the University of Madrid is linked to the Aristotelian and Thomistic tradition (from which he draws many of his metaphysical principles), we must bear in mind that he is an excellent connossieur of contemporary philosophy, specifically, of phenomenology and the philosophy of existence in Jaspers. Angel Luis González, "Lo meramente posible": (pp. 345-364) The merely possible is a sort of pure object, framed in the background of the general chart of the unreal feasibly non-existent, and defined by the uncontradictoriety and the fitness for to exist. In this paper are studied, according to Millán-Puelles, some objections and controversies about that concept. It is enphasized the theory of Leibniz concerning to the exigentia existentiae of the possible. And, also, the speculative importance of that notion in order to Absolute's attributes and the metaphysic concept of creation. Fernando Inciarte, "Sobre la fugacidad. Anaxágoras y Aristóteles, Quevedo y Rilke": (pp. 365-377) Deconstructivism constantly remits to two metaphysical problems of enormous importance: the reference of the ideal to the real, and the relationship of the changeable to the permanent. Both problems have been the object of concern of professor Millán-Puelles: the first one (reality/the ideal), in his book Teoría del objeto puro; and the second one (change/permanence), in La estructura de la subjetividad.
Luis Núñez Ladeveze, "La naturaleza de la razón y la razón en la naturaleza": (pp. 379-391) From the plexus of conscience and reality as explained by Millán-Puelles, we understand the thesis -pace Descartes and Husserl- that ontology is possible only when it is understood as a description of the conditions of the natural being. To be by nature a rational being is to be by nature an existent thought. If thought is what results from the activity proper to reason due to its belonging to the world, then reason that thinks has no need of any certainty by way of reflection that it thinks. José Miguel Odero, "Fe y opinión": (pp. 393-415) The reflexion about faith and opinion is one of the most interesting points in the thought of Prof. A. Millán-Puelles. The originality of his views on the subject appears when the author puts them in relation with Kant's Philosophy of Religion. Millán's critic points on Kant provides the developpement of a new scheme for the distinction of the different meanings of the words <<faith>> and <<believe>>; such scheme is proposed by the Author. Amalia Quevedo, "El conocimiento de la privación": (pp. 417-446) The first philosophical treatise on privation belongs to Aristotle. The notion which the Stagirite had of privation as well as its relation to non-being is examined. Difficulties in the knowledge of non-being highlighted -according to Aristotle- by Parmenides and Plato are considered. After a brief review of the solutions offered by the Schoolmen, Millán-Puelles' contribution to the enlightening of the possibility and legitimacy of the Knowledge of privation is examined. Juan José R. Rosado, "Metáforas del conocimiento": (pp. 447-459) The three funtions of vegetative life could serve to understand three gnoseological positions. Knowledge as if -als ob- it were nutrition, growth and generation, these three positions have been held by Kant, scholasticism and idealism respectively.
Carmen Segura, "Analítica del logicismo platónico": (pp. 461-481) Is Plato a logicist? A comparative study between The Republic and The Sofist shows at one side how Plato mantains the trascendence of Good over the rest of the Ideas conserving it in this manner not just like a form but as that which mades possible the Ideas and the inteligibility of all that is. On the other hand one notice in The Sofist that being which Plato is talking about is surely the being (and not being) of propositions. Being is for Plato like an Idea, but this doesn't imply logicism because in his thought there's a place for a Foundation, a Principle -the Good- which trascends all the forms: which mades possible also "the seen" and seing itself. María Jesús Soto, "Expresión y representación": 483-503) The author explains, partly following Millán-Puelles' ideas, the mediaeval origin and meaning of the concepts of 'expressio' and 'repraesentatio', extensively used in -though not acknowledged by- Modern philosophy. After such review, the so called 'philosophy of expression' is shown as based on a modern inversion of such concepts. Ricardo Yepes, "La situación actual de la filosofía": (pp. 505-523) This papers deals with the actual situation of philosophy. It might be considered an "exogen configuration" of it, with the conscience of the end of modernity, the current attitudes of philosophers, the academic frame and activities of philosophy itself and the lack of racionality in society. On the other hand, it might be considered an "endogen configuration" of philosophy, which in this papers only appears in a very brief sketch. The quotations of several books of Professor Millán-Puelles serve the purpose of showing his conception of philosophy.
José María Barrio, "Libertad transcendental y educación. Sobre el modelado en educación": (pp. 527-540) The "transcendental freedom" is proper of the personal being, free and intelligent. This key concept of Heidegger ("transzendentalen Freiheit") is reelaborated by Millán-Puelles with Thomas Aquinas' contributions, mainly Aquinas' theory on the properties of transcendental being ("ens transcendentale"). This reelaboration is relevant for the discussion about the importance of educational paradigms. A human person is something "open" to the being and value and consequently, to educate is to communicate values through personal paradigms. Miquel Bastons, "Vivir y habitar en la ciudad":(pp. 541-556) This article is a reflection on human habitat taking-off from a sentence by Millán Puelles: "Animals do not have problems with shelter, human beings do". A manner of overcoming the "philosophy of uprootment", apparently supported by the crisis of the city, is proposed. Such a crisis responds to two errors latent in the conception of human space. The first one is to be found in the notion of space in use; the second, in the wrong usage of the means-end model in the relationship between spatial organization and human habitat. The solution to such a crisis lies in the recognition that spatial organization (habitat) above all consists in the construction of modes of living. María García-Amilburu, "Generación y educación": (pp. 557-566) The purpose of this paper is to show that the relationship between the notions of generation and education in Millán Puelles' La formación de la personalidad humana -which can be considered the key concepts of his Philosophy of Education- can be easily translated, into recent Anthropology of Culture as the relationship between biology and culture.
Jesús García-López, "Las tres modalidades de la autoconciencia": (pp. 567-581) We shall study the modes of self-consciousness such as they have been described by A. Millán-Puelles in his work. This article deals exclusively with human self-consciousness, leaving aside other non-human beings gifted with consciousness, and of course, the Divine Being, which should properly be called Absolute Self-Conscience. Furthermore, the kind of self-consciousness to be dealt with here is but one of the three ways in which the human ego relates with itself. Tomás Melendo, "Las dimensiones de la libertad": (pp. 583-602) The article proposes to elaborate an approach to Millán-Puelles' doctrine on freedom, outlining its "dimensions": "transcendental freedom", "freedom of choice" and "moral freedom". The articulation among these three magnitudes is explained: the motives for which each one demands the other two and the manner in which all three are combined into a unitary whole. Julián Morales, "Sociedad y bienestar. El concepto de bienestar": (pp. 603-611) This article tries to go deeply into the very concept of the well-being, from which the author attempts to justify what is called the "crisis" of the society or the "crisis" of the Welfare State. Concepción Naval, "Sobre la noción de formación": (pp. 613-624) Antonio Millán-Puelles' thought is considered to be a contribution of high intellectual standard to the philosophy of education. His work La formación de la persona humana is a good token of it. This paper deals with the concept of formation in relation to those of habit, virtue, teaching and freedom. Two facets of the educational process are examined: firstly, the development of intelligence, and secondly, the formation of personality.
Dalmacio Negro, "El sustancialismo histórico": (pp. 625-640) The possible end of history was recently considered with certain anxiety, and since then it has become one of the keys in present-day thought. Against the pessimism that the end of history has beckoned, Millán-Puelles reinforces the idea that while men exist there will always be history. Jaime Nubiola, "Emancipación, magnanimidad y mujeres": (pp. 641-654) This is a commentary on Millán-Puelles' discussion of women's being and freedom, stressing his support of the essential equality of the sexes in accordance with J. S. Mill's feminism. The education of women, fostering a growth of magnanimity, is understood as a key for the elimination of the treatment of women as things to which they have been often subjected. Jorge Peña, "La responsabilidad del artista. En torno a las relaciones de arte y moral": (pp. 655-675) Millán-Puelles and Maritain suitably delimited the fields of ethics and art, doing what justice; self-determination of art and dignity of man demanded. Nevertheless, our reverence for the autonomy of art and dignity of man should neither lead us to declare the latter innocent nor to free it from all responsibility. This is what George Steiner strongly states. The followers of absolute freedom seem not to realize the deep impact the work of art exercises upon the reader. Censorship is far more complex and intricate than champions of absolute freedom believe. At any rate, such a responsibility is no concern of the State but rather of the social community, specially the family and what has been called "the tribe". The art critic must assume his responsibility not only on what refers to aesthetic aspects; he must do so on what refers to the concept of man that springs from the work of art he analizes. Leonardo Polo, "Fenomenología del despertar": (pp. 677-682) An exposition and comentary on the awakening of the conscience and correlatively, on Millán-Puelles' views regarding dreams in his La estructura de la subjetividad.
Ramón Queraltó, "Razón científica y razón técnica en el fin de la modernidad": (pp. 683-697) How does technical rationality influence, and eventually modify the general idea of scientific rationality as the epistemological paradigm of modernity? What could the future evolution of modern reason be before the unprecedented and growing presence of the technical factor in man's knowledge? The author refers to the ethical subsystem of humanistic or liberal arts as defined by Millán-Puelles. Juan Fernando Sellés, "Las operaciones inmanentes del conocer y del querer": (pp. 699-718) In accordance with the classical tradition, Millán-Puelles insists on the immanence of the acts of knowledge and volition. Knowledge consists in the immaterial possession of a form and is described as "actus actus actum possidentis". Volition is an immaterial tendency towards what is real as such, expressed in the formula "actus actus actum intendentis". Mirko Skarika, "Determinismo o libertad. La idea de libertad en Schelling": (pp. 719-730) Millán-Puelles' theory of freedom is radically separated from all other views that attribute an absolute character to human freedon. One of these theses is precisely that of Schelling, according to whom "the essence of the self is freedom". Rafael Alvira, "La antropología política de Antonio Millán-Puelles": (pp. 733-744) The article focuses first of all on the peculiar kind of anthropology implicit in the thought of Millán-Puelles. In the second part it underlines the relevance of the distinction between nature and freedom in the political anthropology of the author, as well as the outstandig importance of the idea of liberty with its several significant nuances of meaning.
Antonio Argandoña, "La enseñanza de la ética en la empresa": (pp. 745-761) The teaching of business in a business school is discussed, with special reference to the possibility of both learning and changing ethical abilities (virtues), the need of ethics in business, how to teach business ethics, and the contents of the course. Alfredo Cruz-Prados, "Política y autonomía de lo social": (pp. 763-774) A critique of the modern concept of the autonomy of the social sphere with respect to the political, as well as the strict separation between society and the state is elaborated. On the basis of Millán-Puelles' work, the subsidiarity of the public and the socialness of the private is seen as the only escape from the conflict between collectivism and individualism and its feed-back mechanism. Gonzalo Fernández de la Mora, "El amor a sí mismo": (pp. 775-778) What are the bases for the licitude of self-love? This article examines Millán-Puelles' ethics in relation with the eudaimonism of classical ethics. To desire the good for myself is not incompatible with altruism; on the contrary, it is a moral manner of integrating myself into the common good. There exists a moral self-love. Urbano Ferrer, "La autodeterminación y sus paradojas": (pp. 779-796) The main concern of this paper is to analize the paradoxes of self-determination. They stem from the properties of the self and from human sciences. They also allow us to underline several features of self-determination, such as the tendency, the inexpressibility, the freedom of the will or the duality self-control and motivational strength.
Eudaldo Forment, "La filosofía del bien común": (pp. 797-815)In his original understanding of the communal property, Millán-Puelles describes its essence, its main attributes and its relationship with the self-respect of the person. In addition, he analyses phenomenologically its basic components and its complex interrelations. Carlos Ignacio Massini, "Privatización y comunidad del bien humano. El liberalismo deontológico y la respuesta realista": (pp. 817-828) The author exposes the doctrine of "Deontologic Liberalism", which is described, mainly, by J. Rawls, specially about the "privatization" that he makes of the human good and the consequent founding of the moral duties in a "public agreement". Then, he compares that to the doctrine of Millán-Puelles about the comunity and the objectivity of the human good, as well as of the founding of Ethics in the human nature and, finally, in the transcendent Absolute. Margarita Mauri, "Conciencia y elección": (pp. 829-840) The purpose of this paper which centers on the anthropology and ethics of St. Thomas Aquinas is to articulate <<conscience and choice>> from the realistic viewpoint, thus ordering the concepts of law, synderesis, conscience, deliberation and choice. José María Ortiz, "Como Robinsón en su isla. Sobre la libertad natural": (pp. 841-845) The article examines whether economics serves to organize scarce resources, whether a market economy is the most natural form of organizing economic life, how the hierarchy of needs is satisfied; whether one man alone could be considered free, and advice is given us to what is recommendable that one bring with him to a desert island.
Modesto Santos, "Sobre la libre afirmación de nuestro ser": (pp. 847-853) In this article an attempt is made to bring out the presuppositions of the first formulation of ethical realism held by Antonio Millán-Puelles in his recently published work, La libre afirmación de nuestro ser. Una fundamentación de la ética realista. These presuppositions show that the central problem in moral philosophy, known as the "Is-Ought" question, is dealt with in a very positive way by pointing out the intrinsic relation that there is between human nature and human freedom. |