Leonardo Polo

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Western Philosophers 20th-centur= y=20 philosophy
Leonardo Polo
Name:	Leonardo Polo
Birth:	1926 February=20 1 (Madrid, Spain)
School/tradition:	Continental = philosophy
Main interests:	Metaphysics, = Epistemology,=20 Philosophical Anthropology
Notable ideas:	Mental limits to know reality can be overcome, The distintion = between=20 'essence' and 'act of being' needs to be expanded
Influences:	Aristotle, Aquinas, = Descartes= , Hegel= ,=20 Kant, Husserl, = Heidegger
Influenced:	Ignacio Falgueras, Ricardo Yepes, Juan A. = Garcia

Leonardo Polo (born February 1, 1926 in Madrid, Spain) is a Professor of = Philosophy at the University = of=20 Navarra (Spain) since 1954, he has also taught in the University = of=20 Granada (Spain), the University of the Holy Cross (Italy), the = University of=20 La Sabana (Colombia), the University of = Piura=20 (Peru) and Panamerican University (Mexico City), together with IESE Business School in = Madrid = and Barcelona.=20 While his main philosophical interests are Metaphysics, Epistemology and=20 Philosophical Anthropology, he has also written on Ethics, Sociology, Philosophy = of=20 Science and History of=20 Philosophy. He is a catholic and a member of Opus Dei.

1 Life =
- 1.1 Early = life=20
- 1.2 The rise of = a new=20 philosophical method=20
- 1.3 First = formulation of=20 his Philosophical Proposal (1952-1966)=20
- 1.4 Years of = silence:=20 1966-1982=20
- 1.5 Years of = maturity: from=20 1982 to the present
2 Work =
- 2.1 El acceso = al=20 ser=20
- 2.2 Curso de = Teor=C3=ADa del=20 Conocimiento=20
- 2.3 Transcendental=20 Anthropology
3 References=20
- 3.1 Books=20
- 3.2 Papers=20
  
  3.2.1 Journals=20
  3.2.2 Chapters of=20 books
4 External = links=20

[edit]=20 Life

[edit]=20 Early life

Leonardo Polo was born in Madrid, February 1st, 1926. He attended = elementary=20 school at the French High School (Liceo franc=C3=A9s) of Madrid. During = the years=20 previous to the Spanish Civil = War, his=20 father was vice-major of Madrid. For this reason, due to recommendations = of the=20 Spanish Republican Government, his family moves to Albacete (Spain). At = the end=20 of the war, they came back to Madrid, except for the father, who exiled = himself=20 first to Nicaragua, and after that to Chile, where he died in 1946.

During the high school he read the Fundamental Philosophy of the = Spanish=20 philosopher Jaime Balmes = (read it at=20 the Works by Jaume=20 Balmes at Project = Gutenberg).=20 From such readings he came to think that philosophy mainly consists in = the=20 knowledge of principles, which have to be known by principles too. At = school he=20 also read Ortega y = Gasset, Aquinas, and Xavier=20 Zubiri.

Although he was most inclined to study mathematics, the low relevance = of such=20 studies in professional circles in the aftermaths of the Spanish Civil = War led=20 him to do Law. Studying Law he could take over the family buffet, = continuing so=20 a familiar tradition.

Nonetheless, in 1949 he decided not to be a lawyer, but to follow his = own=20 inclination to theory. For this reason he began to write his doctoral=20 dissertation in Law. During these years he remembered his conversations = on Hegel with = the=20 Professor of Common Law, G. Garc=C3=ADa-Valdecasas. Polo was very = interested in a=20 metaphysical interpretation of Natural Law. He read on Hegel=E2=80=99s = philosophy of=20 right, Heidegger=E2=80=99s = Being and=20 Time, Kant=E2=80=99s=20 Critic of pure Reason, Spinoza=E2=80=99s = Ethics, and=20 some books from Aristotle. Finally, = he began=20 to study Philosophy in Madrid.

[edit]=20 The rise of a new philosophical = method

It was spring of 1950 when Polo acknowledged the existence of what he = calls=20 the mental limit. He detected such limit as follows:

=E2=80=9CI realized it suddenly. I was just thinking about being = and thought, and=20 the relationship between each other; then I realized that we cannot = arrive to=20 being while we do not overcome the supposition of the objective = knowledge,=20 because supposition limits intellectual objects, and a limited = knowledge=20 cannot be a knowledge of being in a transcendental sense=E2=80=9D = (from an interview=20 to Prof. Dr. Juan Cruz in =E2=80=9CAnuario Filos=C3=B3fico=E2=80=9D = XXV/1 (1992), =C2=A7 46. * http://dspace.unav.es/handle/1721.1/687] You can = read here=20 that interview).

In other words,

=E2=80=9Cyou can not separate being from being. You can not seize = it objectively=20 because as long as you do that being ceases to be real. But if being = is not=20 real, then it is nothing; the intentional study of being is a quid = pro=20 quo; being agrees with itself, but to be known = intentionaliter, as=20 Scholasticism said, is an extrinsic denomination. When I know = objectively, the=20 idea I know has no effect on what I am knowing, because the idea I am = knowing=20 is on my mind as intelligible in act and in reality as intelligible in = potency. The real distinction between essence and being tightens this = matter,=20 because if being and essence were the same, in knowing anything about = the=20 essence, one could know something about being=E2=80=9D (from the same = interview, =C2=A7=20 47).

Polo describes his discovering in this way: i) "A is A, = supposes A",=20 and ii) "Thought being does not think". According to the first = proposition,=20 there is no intellectual increase in the reality of A when we think it=20 objectively . Mental objects are invariably supposed. Following the = tradition=20 that comes from Medieval Philosophy, suppositio is the fact that = the=20 significative reference is not indefinite. In this way, the reference of = A=20 stops, because what is in the realm of the mind is A as an object. "A" = is=20 "already" thought, "A" is already "given", "there is already" A, "what = is=20 inmediately open to a mental act is an object". That is the supposition = of A.=20 One can think more, better, but according to a new mental act. You = cannot=20 increase the intellection of A with the same act you have already = thought. That=20 act stops in A. The act does not prosecutes to new objectivity, in other = words,=20 a mental act always refers to an object, in which it stops. = According to=20 this fact, says Polo, the kantian constru= ctivism=20 of mental objects, and the hegelian dialectic method are = misguided=20 attempts.

The second sentece "Thought being does not think" explains a = different=20 meaning of the mental limitation. While mental activity and objectivity = are=20 different, they are inseparable. Without the first one, there is no = possibility=20 of the second one: there is no way of finding an idea that could think = itself.=20 The intentionality of mental acts always refers to objects where it is=20 impossible to find the known existence. This formulation involves a = criticism to=20 the subject-object=20 identity, = and a=20 rectification of Heidegger's existentialism.<= /P>

[edit]=20 First formulation of his Philosophical = Proposal=20 (1952-1966)

From 1952 to 1954 Leonardo Polo lives in Rome, where he writes two = volumes=20 entitled "The real distinction between being and essence", which are = still=20 unpublished. During his time in Rome, Polo worked in a Spanish Law = Institute=20 with the Spanish Professor of Roman Law Alvaro=20 D'Ors. Polo tried to reinterpret Natural Law in the light of his own = method.=20 In doing so, he engages in dialogue with German = idealism and Heidegger's=20 philosophy of existence.

In 1961 he receives his doctorate in Philosophy from the Central = University=20 of Madrid with a dissertation on Descartes (later published as = Evidence and=20 Reality in Descartes), directed by Prof. Antonio=20 Mill=C3=A1n-Puelles. The book was published by the Spanish Higher = Council of=20 Scientific Investigation (CSIC) in 1963, and it was said have called the = attention of Paul Ricoeur.

Polo then began to prepare for publication parts of the two volumes = written=20 in Rome. These books were later known and published as El acceso al = ser=20 (Access to being), of 1964, and El ser I: La existencia = extramental=20 (Being I: Extramental Existence), of 1966. The publication of these = books helped=20 him to obtain a university chair, which he finally got at the University = of=20 Granada. From 1966 he started teaching Fundamentals of Philosophy in = that=20 University.

[edit]=20 Years of silence: 1966-1982

Unfortunately, these two books were widely misunderstood in the = Spanish=20 intellectual circles. Few were able to understand the complexity of the = thematic=20 and methodical dimensions of his proposal, along with its technical = vocabulary.=20 His assertion that freedom is a personal transcendental was also = misunderstood.=20 In doing so, some thought that Polo was a thinker on the Hegelian = tradition.

Out of the four subjects which he thought are available when = overcoming our=20 mental limits, Polo only wrote about the first one ("Being I: = Extramental=20 Existence"). The original plan consisted of four parts: "Being II" would = study=20 the extramental essence (analysis of the persistence of extramental = being in=20 four predicamentales causes); "Being III" would study the being of human = person,=20 and "Being IV" would deal with the essence of man. Nevertheless he = remained in=20 silence during fifteen years. He did not publish anything other than a = couple of=20 papers. These are years of intense study and exchanges with other = peers.

He taught two years at the University of Granada. After that he moved = back to=20 the University of Navarra, where in 1972 he extensively revised Being = III and=20 Being IV, writing a new version of his Philosophical Anthropology, which = remained unpublished too.

From 1978 he started teaching in universities of South and Central = America=20 every year. Polo understood that for those countries education was a = means of=20 finding a way out of poverty, mainly because without division of labour, = which=20 is central to any modern society, education becomes impossible. Hence he = promoted research and high standards in teaching in every university of = South=20 and Central America which he visited. It should be noted that many of = this=20 visits were to Opus Dei = Universities, like Universidad=20 Panamericana, Universidad=20 del Piura, and Universidad=20 de la Sabana.

[edit]=20 Years of maturity: from 1982 to the = present

In 1982 Polo breaks his silence in a paper called "The intellectual = and the=20 intelligible". There he makes explicit the Aristotelian roots of his = proposal,=20 highlighting the continuity of his philosophy with the Aristotelian = tradition.=20 He saw it as a "continuation of the study of knowledge just at the stage = in=20 which Aristotle left it". To that aim he set out to write his Theory = of=20 Knowledge in 5 volumes, the last two of which correspond to Being = II.

In 1999 and 2003 he published his third and definitive work on = philosophical=20 anthropology (the former Being III and IV from 1972, and the old "Real=20 Distinction" from 1952 being the previous versions), which came to light = under=20 the title Transcendental Anthropology I (1999) and II (2003).

These years of maturity have seen the publication of more than twenty = books=20 in a varied range of topics. Now Polo continues working in Pamplona = (Spain).=20 Different universities and institutions worldwide (like the "Institute = of=20 Philosophical Studies 'Leonardo Polo'" in M=C3=A1laga (Spain) have = organized meetings=20 and symposia about his thought, and research is conducted and being = spread to=20 the present throughout books and articles which find their inspiration = in his=20 work.

[edit]=20 Work

His most important works are: Evidencia y realidad en = Descartes=20 (Evidence and Reality in Descartes), published in 1963, El acceso al = ser,=20 (Access to Being), in 1964, El ser I: La existencia extramental = (Being I:=20 Extramental Existence), in 1966, Curso de Teor=C3=ADa del = Conocimiento,=20 (Course of Theory of Knowledge), published in four volumes between 1984 = and=20 1996), Hegel y el posthegelianismo (Hegel and Posthegelianism), = in 1985,=20 Antropolog=C3=ADa Trascendental I: La persona humana = (Transcendental=20 Anthropology I: Human Person), in 1999 and Antropolog=C3=ADa = transcendental II: la=20 esencia del hombre (Transcendental Anthropology II: Human Essence) = in=20 2003.

[edit]=20 El acceso al ser

This book expounds Polo's metaphysical method. Aristotle considered=20 metaphysics the highest possible science because it deals with being, = which is=20 the ultimate constituent of everything. Modern metaphysicians, such as = Descartes=20 and Kant, understood that many of the pitfalls of metaphysics were = caused by the=20 lack of a rigorous method. Polo is sympathetic with Descartes and Kant = about the=20 need for such a method, but reflects that in metaphysics the method has = to take=20 us to grasp the being or existence of entities as such. If instead of = that, our=20 method leaves unresolved the question 'what is being?', its achievements = will=20 lead to perplexity. For Polo, such is the situation of Modern = metaphysicians.=20 When perplexed, the metaphysician finds himself in an awkward position, = for he=20 becomes blind to his own cognitive limits, and consequently has to put = up with=20 the suspicion that something in his system is missing without knowing = exactly=20 what.

Polo's response to perplexity gravitates on the need to overcome such = limits.=20 His method consists in acknowledging such limits without denying them. = To take=20 thinking to its limit is the only way in which this can be detected and = laid=20 bare for scrutiny. Only in that way such limits will become apparent to = the=20 philosopher. The task of El acceso al ser is to illuminate the = mind's=20 cognitive limits for knowing in such a way that these can be effectively = overcome. He calls this method 'the abandonment of mental limit'.

With this a new and unsuspected perspective opens up. Being does not = appear=20 as perplexical as it might have appeared to philosophers like Hegel. The = abandonment of the limit exposes the being of the universe as it is. = This can be=20 seen, on the one hand, as a kind of persistence; on the other, as = a=20 principle of continuity which provides the basis for the principle of=20 non-contradiction. But looking at the universe one does not know why = things=20 are in the first place or why it exists. The reason is that the = universe=20 depends on a different principle called identity, and which is=20 essentially God. Disconnect the world with that identity, and a large = part of=20 reality will lose its sense, for there is a third principle, the = so-called=20 transcendental causality which links up persistence and identity = by=20 placing the latter as creator of the former.

In this way, Polo thinks that Access to Being brings = metaphysics back=20 in its right historical track. Some medievals, and particularly Aquinas, = conceived being as a transcendental, non-reducible notion. This method = looks to=20 do justice to their views.

[edit]=20 Curso de Teor=C3=ADa del = Conocimiento

This book is based on transcripts taken from the epistemology = lectures which=20 Polo delivered in the University of Navarra throughout the 80s, and that = he=20 corrected later on. The work contents are carefully distributed in four = volumes,=20 the last of which is divided in two parts. They are a much later and = mature work=20 in which Polo brings his discoveries in line with Aristotle's philosophy = and=20 sistematises his views for the first time.

Starting from perceptual knowledge, it discusses internal faculties = such as=20 imagination, the abstraction and the following steps to the highest = cognitive=20 level, which is rational knowledge. As part of his concern for the = method, Polo=20 formulates a number of axioms which specify what is a cognitive act. The = first=20 and most relevant of these is the 'axiom of the act', which establishes = that=20 knowledge is active, as a consequence of which knowledge is an = intentional and=20 perfect act. Knowledge secures that character over real and constitutive = existing acts such as those constituting a planet or a tiny virus. = Knowledge,=20 following Aristotle, is energeia or perfect act which in itself = does not=20 consist in any kind of substance, nor fits into the categories of space = and=20 time, as all existing objects do (see Aristotle's=20 theory of potentiality and actuality).

Polo devises an epistemic difference between operations and habits of = the=20 mind. Habits are powerful cognitive acts which bring particular insights = into=20 real objects, whereas operations analyse and exploit the cognitive = achievement=20 of habits in successive stages as much as they can. As operations come = to an=20 end, only further habits can bring new light to them. In this way, the=20 distinction between them grows bigger and more articulated the further = the we=20 progress beyond perceptual knowledge.

Habits are a direct exercise of the abandonment of the limit. While = we all=20 use some of them in ordinary life, i.e. so to be able to speak, not = every one=20 makes use of the highest available habits, which according to Polo = illuminate=20 unprecedented problems of philosophy such as the nature of first = principles as=20 examined in El acceso al ser.

Yet habits are sustained by a good many operations. The distinction = between=20 operations and habits runs across all cognitive faculties and helps to = bring=20 concepts, linguistic and numerical abilities and judgements into a new = light,=20 out of which we know, i.e. that after the first abstracted object the = path of=20 reasoning faces a junction: it can either 'generalise', to organise = abstract=20 objects into families, as we do in any classification of items into = categories=20 and subcategories, or it can follow a 'rational' path, exploring thus = the=20 promising connection between concepts and reality in order to make a = judgement=20 upon the universal or particular nature of a thing.

Polo not only gives evidence of his views by discussing rival = theories; he=20 contrasts his views with that of Kant, Hegel and Heidegger. Kant's = epistemology,=20 while succeeding in systematising knowledge, presents perceptual = knowledge as=20 passive and so fails to comply with the requirements of axiom A, which = asserts=20 that knowledge is active. For Kant:

"perceptual knowledge is passive and yet the intellect is active. = But if=20 the intellect is active and perception is passive, the relation = between both,=20 if active, must be transitive. A transitive movement has suddenly = crept into=20 knowledge (...) as a kind of actio in passo, something which = for=20 Aristotle is paradigmatic of a physical action" (2nd ed. 1987, 70-1). =

Similarly, the second volume of Polo's epistemology discusses a good = deal of=20 the concept of abstract objects for Heidegger, whereas the last volume = explores=20 the philosophical basis of 20th century physics.

[edit]=20 Transcendental Anthropology

Polo had expressed in private conversations that his voluminous = Theory of=20 Knowledge had shed much light into his method, but that his work = would be=20 incomplete if he were not to canvass the habits which yield knowledge of = the=20 human essence and its singular act of being.

That is precisely the core of his Philosophical Anthropology = (Antropolog=C3=ADa=20 Trascendental), a science he believes is a transcendental philosophy = of man=20 =E2=80=93 not taking 'transcendental' as synonym with a priori = and opposed to=20 'empirical', as Kant would have taken it, but signifying the primacy of = persons'=20 being -.

Polo believes that throughout the centuries philosophical = anthropology has=20 been trumped by metaphysics. Say that metaphysics concerns the study of = the=20 universe and that philosophical anthropology focus on man. If we take = man to be=20 a bare metaphysical being in the sense in which Aristotle, Aquinas and some other = medieval=20 philosophers considered and defined it as a 'rational substance', we = will find=20 extremely hard to explain free will. For the notion of substance is=20 intrinsically tied up to metaphysical necessity, so that its substance = can be=20 characterised as being per se or needing not the input of any = other to=20 subsist. Of course that does not imply that the being of that substance = is=20 absolutely necessary, because no creature can cause itself to be.

Human freedom, however, is incompatible with necessity. Modern = philosophers=20 understood it only too well when they asserted that man's essence = consisted in=20 spontaneity. This is certainly a feature of free will. In any choice, I = may be=20 bound by a limited number of alternatives on offer, but at the crucial = point I=20 am totally free to choose any of the alternatives regardless of my own=20 inclinations. Freedom awaits us in any act of choice manifesting the = radical=20 openness of the will. For Polo, 'various distinctions must be settled in = the=20 first transcendental, that is, in the act of being (esse)' (I, p. = 69). It=20 is a mistake to call man 'free' once it has being called a 'substance', = be it=20 rational or not, for man is not a free-willed substance but a = free-willed being.=20 Thus, the distinction between the universe and man needs to be scaled up = so as=20 to work on a transcendental order. Human beings are different from = comets,=20 plants and animals not in external or accidental features, but at the = level of=20 what Aquinas=20 would call actus essendi (act of being).

For Polo, the difference between the universe and man is this: Man is = a=20 co-being which co-exists with other co-existences. Man is the being=20 existentially open to other acts of being: it co-exists with the being = of the=20 universe, with other human persons and, most importantly, with God. In = its=20 openness to others lies the dual character of its being, which makes the = existence of a lonely person a metaphysical absurdity.

The ontological limits of a person do not have the sharper edges of = other=20 creatures=E2=80=99 beings. We conceive degrees of perfection in = instruments such as a=20 boiler depending on a variety of reasons, i.e. on how it fulfils or = achieves=20 some desirable purpose for which the instrument was crafted. A similar = thing can=20 be said of animals, in what they add up to sustaining biological life. = The human=20 being is equally open to perfection, but that increase, which is equally = ruled=20 by some purpose, is inherent to its act of being. Inasmuch as human = beings=20 co-exist with other co-beings, and especially with God, free will can = grow.

Thus Polo conceives freedom not as sheer spontaneity, autonomous = independence=20 or lack of physical and psychological constraints, but in a new an = unexpected=20 sense: as being radically open to other beings. We may be tempted to = think that=20 a person=E2=80=99s relation with God is strictly causal, but that is = only the case of=20 the universe which in Access to Being was characterised as=20 persistence. A person=E2=80=99s unique dependence on God is the = root of her=20 freedom and hence, of an inward openness built on self-knowledge and=20 self-giving. The person=E2=80=99s call to openness is at the same time a = call to be=20 ontologically ever-more, that is, to be more human in accord with the = moral,=20 ethical, and practical implications of what is a 'good' person by = nature, and=20 which can only be found in an Aristotelian, non-utilitarian frame of = objective=20 values.

Polo proposes that 'openness', 'freedom', 'intellection' and 'love' = are=20 "human transcendentals." This means that there can only be a human being = when=20 these four properties are in place, although the number of these human=20 transcendentals is not restricted to these four. What is important is = that human=20 transcendentals allow an anonymous being to co-exist and to be = recognised among=20 other co-existences like her. In this way, Polo overturns the classic = doctrine=20 of transcendentals, for which properties such as 'being', 'one', = 'truth', 'good'=20 and 'beauty' are universal and all-embracing, including human beings. = But he=20 argues that since persons are able to actively acquire those = intrinsically=20 static qualities and be intimately transformed by their achievement, = human=20 transcendentals substantially differ from the classic set of=20 transcendentals.

[edit]=20 References

This list of works on the philosophy of Leonardo Polo is based on the = bibliographical work of Prof. Juan=20 A. Garc=C3=ADa *[1] (M=C3=A1laga=20 University) who has research on this matter for the Institute=20 of Philosophical Studies "Leonardo Polo" [2]

[edit]=20 Books

1. Balibrea, Miguel Angel: El argumento ontol=C3=B3gico de Descartes. = La cr=C3=ADtica=20 de Leonardo Polo a la prueba cartesiana. Cuadernos del Anuario = filos=C3=B3fico, serie=20 universitaria, n=C2=BA 106. Pamplona: Universidad de Navarra 2000; 102 = pp.

2. Balibrea, Miguel Angel: La realidad del m=C3=A1ximo pensable. La = cr=C3=ADtica de=20 Leonardo Polo al argumento de San Anselmo. Cuadernos del Anuario = filos=C3=B3fico,=20 serie universitaria, n=C2=BA 98. Pamplona: Universidad de Navarra 2000; = 117 pp.

3. Collado, Santiago: Noci=C3=B3n de h=C3=A1bito en la teor=C3=ADa = del conocimiento de Polo.=20 Publicaciones de la facultad de filosof=C3=ADa y letras de la = universidad de Navarra,=20 colecci=C3=B3n filos=C3=B3fica n=C2=BA 159. Pamplona: Eunsa, 2000; 370 = pp.

4. Esquer Gallardo, H=C3=A9ctor: El l=C3=ADmite del pensamiento. La = propuesta met=C3=B3dica=20 de Leonardo Polo. Publicaciones de la facultad de filosof=C3=ADa y = letras de la=20 universidad de Navarra, colecci=C3=B3n filos=C3=B3fica n=C2=BA 161. = Pamplona: Eunsa 2000; 233=20 pp. (Puede adquirirlo por internet)

5. Garc=C3=ADa Gonz=C3=A1lez, Juan A.: Principio sin = continuaci=C3=B3n. Escritos sobre la=20 metaf=C3=ADsica de Leonardo Polo. Colecci=C3=B3n Estudios y ensayos, = n=C2=BA 25. M=C3=A1laga:=20 Universidad de M=C3=A1laga, 1998; 228 pp. Seg=C3=BAn se indica en la p. = 10, incluye once=20 estudios sobre Polo, de los cuales nueve previamente editados (Puede = adquirirlo=20 por internet)

6. Garc=C3=ADa Valdecasas, Miguel: L=C3=ADmite e identidad. La = culminaci=C3=B3n de la=20 filosof=C3=ADa en Hegel y Polo. Cuadernos del Anuario filos=C3=B3fico, = serie de filosof=C3=ADa=20 espa=C3=B1ola, n=C2=BA 6. Pamplona: Universidad de Navarra, 1998; 106 = pp.

7. Gonz=C3=A1lez Ginocchio, David: El acto de conocer. Antecedentes = aristot=C3=A9licos=20 de Leonardo Polo. Cuadernos del Anuario filos=C3=B3fico, serie = universitaria, n=C2=BA 183.=20 Pamplona: Universidad de Navarra, 2005; 128 pp.

8. Gonz=C3=A1lez Umeres, Luz: Imaginaci=C3=B3n, memoria y tiempo. = Contrastes entre=20 Bergson y Polo. Cuadernos del Anuario filos=C3=B3fico, serie = universitaria, n=C2=BA 185.=20 Pamplona: Universidad de Navarra, 2006; 114 pp.

9. Gonz=C3=A1lez Umeres, Luz: La experiencia del tiempo humano. De = Bergson a Polo.=20 Cuadernos del Anuario filos=C3=B3fico, serie universitaria, n=C2=BA 134. = Pamplona:=20 Universidad de Navarra, 2001; 104 pp.

10. Padial, Juan Jos=C3=A9: La antropolog=C3=ADa del tener seg=C3=BAn = Leonardo Polo.=20 Cuadernos del Anuario filos=C3=B3fico, serie universitaria, n=C2=BA 100. = Pamplona:=20 Universidad de Navarra, 2000; 146 pp.

11. Pi=C3=A1 Tarazona, Salvador: El hombre como ser dual. Estudio de = las=20 dualidades radicales seg=C3=BAn la "Antropolog=C3=ADa Trascendental" de = Leonardo Polo.=20 Publicaciones de la facultad de filosof=C3=ADa y letras de la = universidad de Navarra,=20 colecci=C3=B3n filos=C3=B3fica n=C2=BA 166. Pamplona: Eunsa, 2001; 478 = pp. (Puede adquirirlo=20 por internet)

12. Pi=C3=A1 Tarazona, Salvador: Los primeros principios en Leonardo = Polo.=20 Cuadernos del Anuario filos=C3=B3fico, serie de filosof=C3=ADa = espa=C3=B1ola, n=C2=BA 2. Pamplona:=20 Universidad de Navarra, 1997; 108 pp.

13. Posada, Jorge Mario: La f=C3=ADsica de causas en Leonardo Polo. = Publicaciones=20 de la facultad de filosof=C3=ADa y letras de la universidad de Navarra, = colecci=C3=B3n=20 filos=C3=B3fica n=C2=BA 102. Pamplona: Eunsa, 1996; 487 pp. (Puede = adquirirlo por=20 internet)

14. Posada, Jorge Mario: Voluntad de poder y poder de la voluntad. = Una glosa=20 a la propuesta antropol=C3=B3gica de Leonardo Polo a la vista de la = averiguaci=C3=B3n=20 nietzscheana. Cuadernos del Anuario filos=C3=B3fico, serie = universitaria, n=C2=BA 173.=20 Pamplona: Universidad de Navarra, 2004; 80 pp.

15. Sell=C3=A9s, Juan Fernando: El conocer personal. Estudio del = entendimiento=20 agente seg=C3=BAn Polo. Cuadernos del Anuario filos=C3=B3fico, serie = universitaria, n=C2=BA=20 163. Pamplona: Universidad de Navarra, 2003; 169 pp.

[edit]=20 Papers

[edit]=20 Journals

1. Journal STUDIA POLIANA *[3], Pamplona: Universidad de Navarra. Periodicity = annual

2. On line Journal MISCEL=C3=81NEA POLIANA *[4],=20 edited by the Institute=20 of Philosophical Studies "Leonardo Polo" *[5]

3. VV. AA.: Actas del Congreso internacional sobre el pensamiento de = Leonardo=20 Polo (Pamplona 25-7.XI.1996). Anuario=20 filos=C3=B3fico, Pamplona 29-2 (1996) 291-1120. with 52 studies *[6] (see the number and the abstract).

4. VV. AA.: special number of Anuario=20 filos=C3=B3fico, Pamplona 25-1 (1992): 9-251; with 11 studies *[7] = (see the=20 number and the abstract).

[edit]=20 Chapters of books

1. Falgueras-Garc=C3=ADa Gonz=C3=A1lez-Padial (coords.): Futurizar el = presente.=20 Estudios sobre la filosof=C3=ADa de Leonardo Polo. M=C3=A1laga: = Universidad de M=C3=A1laga=20 2003; 350 pp. with 19 studies): - Pr=C3=B3logo: futurizar el presente = (I. Falgueras),=20 - =C2=BFAdvertencia o concepto de existencia? (R. Coraz=C3=B3n), - El = car=C3=A1cter futurizante=20 del entendimiento agente seg=C3=BAn Polo (J. F. Sell=C3=A9s) - El = crecimiento de la vida=20 humana. La temporalidad y el futuro en la antropolog=C3=ADa poliana (G. = Castillo), -=20 El problema de la moci=C3=B3n divina (E. Forment), - El problema del = fundamento en=20 Apel y Polo... (C. Ortiz de Land=C3=A1zuri), - Entre filosof=C3=ADa y = gen=C3=A9tica.=20 Aportaciones de Polo al di=C3=A1logo interdisciplinar en torno al alma = humana (C.=20 Mart=C3=ADnez Priego) - Intencionalidad del conocer versus = intencionalidad del querer=20 (U. Ferrer), - La doctrina del acto de ser en Polo... (S. Pi=C3=A1), - = La experiencia=20 de la libertad: Bergson-Polo (L. Gonz=C3=A1lez Umeres) - La = fenomenolog=C3=ADa desde la=20 perspectiva del abandono del l=C3=ADmite (F. Haya), - La =C3=ADndole = intelectual de la=20 voluntad y lo voluntario... (J.M. Posada e I. Garc=C3=ADa), - Nociones = b=C3=A1sicas de la=20 filosof=C3=ADa en Polo (J. Garc=C3=ADa), - Realismo trascendental (I. = Falgueras), -=20 Sind=C3=A9resis y voluntad. =C2=BFQui=C3=A9n mueve a la voluntad? (F. = Molina), - Sobre la=20 constancia de la presencia mental y la congruencia de la reflexi=C3=B3n = cognoscitiva=20 (J. Padial)]

2. Falgueras-Garc=C3=ADa Gonz=C3=A1lez-Yepes: El pensamiento de = Leonardo Polo. Simposio=20 sobre el pensamiento de Leonardo Polo (Pamplona 5-6.XI.1993). Cuadernos = del=20 Anuario filos=C3=B3fico, n=C2=BA 11. Pamplona: Universidad de Navarra = 1994; 84 pp.: - El=20 abandono del l=C3=ADmite y el conocimiento (J. Garc=C3=ADa), - La = atropolog=C3=ADa=20 trascendental de Leonardo Polo (R. Yepes), - Leonardo Polo ante la = filosof=C3=ADa=20 cl=C3=A1sica y moderna (I. Falgueras)]

3. Falgueras-Gonz=C3=A1lez-Gonz=C3=A1lez Enciso-Yepes: Academic Act = in honour of=20 Professor Leonardo Polo. Pamplona: Facultad de Filosof=C3=ADa y Letras = of the=20 University of Navarre, 27.XI.1996; 57 pp. Published in Miscel=C3=A1nea = poliana, n=C2=BA 1=20 (2005), y Studia poliana, Pamplona 8 (2006) 13-42.

4. Falgueras-Garc=C3=ADa Gonz=C3=A1lez-Padial-Sell=C3=A9s: = Preparatory Materials for the=20 Internet Congress in order to comment "El acceso al ser" from Leonardo = Polo.=20 Digitally edited. IEFLP, M=C3=A1laga 2005.

[edit]=20 External links

Institute of=20 Philosophical Studies "Leonardo Polo"

Works of=20 Leonardo Polo in interhominis (Brasil)

Web=20 focussed on the philosophy of Leonardo Polo in the Anthology of = Hispanic Essay=20 of the University of Georgia (USA).

Another internet site devoted to Leonardo Polo, make by = Mercab=C3=A1.

Project = of the=20 Leonardo Polo Foundation

Books reviews = on several=20 books of Leonardo Polo.

Retrieved from "http://en.wikipedia.o= rg/wiki/Leonardo_Polo"

Categories: = 1926 = births=20 | Living=20 people | = 20th=20 century philosophers | Spani= sh=20 philosophers | Roman=20 Catholic philosophers

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