577:(Quito, 1981), was a discussion of the proofs of God's inexistence canvassed in the analytical philosophy of religion. He broached the question through a combination of a contradictorial logic and a non-standard set theory (in a way a mirror reversion of Quine's ML system), which regards infinite entities as not being subject to the principle of separation in virtue of which a thing is comprised by the set of entities with a certain characteristic only to the extent it has that characteristic. In that book he adopted determinism and rejected free will, a position he has maintained ever since, using it as a lever while grappling with issues in the philosophy of law.
555:. Peña's existence-oriented ontology identifies each entity with a fact, its existence. Ontological truth is also identified with existence, which is a reduplicative property. Ontophantics follows Frege's view of sentences as names of objects, but in this case the objects under consideration are states of affairs. From a linguistic perspective phenomena of nominalization are thus gone into from an outlook which eliminates any categorical cleavages. Such a metaphysical theory is strongly Platonistic. Ontophantics is also a modal realism, which takes reality to be all-encompassing, and thus comprising non-actual worlds.
806:
liberals in viewing the public arena as a neutral ground within which private endeavours and undertakings are pursued by citizens, companies or other private clubs. Third, civicism promotes such private virtues as foster participation in public institutions, whereas Peña's republicanism recognizes the right of individuals not to be concerned with public issues. And fourth, civicism professes one value, freedom, understood as non-domination, while, as we have already seen, Peña espouses a plurality of values: thriving or welfare (akin to
101:
768:
As against social-covenant views, Peña regards human beings as naturally social, antecedently banded together into a community under an established authority, whose duty is to pursue the public interest. Peña claims that inhabitants of the land enter a quasi-contract by growing up within society and benefiting from established social institutions, thus committing themselves to contribute to the common good and to subordinate their particular interests to those of society as a whole and to the needs of such people as are worse-off.
25:
631:
cumulation, gathering, is reality's most prominent feature (ontophantics had already conceived of all entities as sets, but now the principle of togetherness is made the mainstay of the philosophical system). (3) Metaphysical isolationism is avoided by espousing collectivism both in metaphysics and political philosophy. (4) A programme of conceptual flexibilization is proposed, by which concepts become soft, fluid, with shifting borders. (5) The gatherings or clusters this approach advances are called
614:, (by adding the funnel principle, namely that either A implies B or else A; in other words, what is not true at all implies anything). Transitive implication is partly similar to relevant implication (although much stronger), but its underlying philosophical motivation is entirely different, since it is read «to the extent that...». The fragment of TL without weak negation and the implication operator is classical logic. TL is thus a logical blend or rather a crossbreed.
783:«republican republicanism» (or its alternative wording «public republicanism») to designate his political ideas, according to which the State's job is to pursue the common welfare by organizing the public services. Peña claims that there has never been a minimal state concerned with keeping law and order and nothing else. On the contrary, all states have undertaken a broad range of productive activities without which no private enterprise would have been workable at all.
528:
being. Rather than regarding sentences and states of affairs in a static way, as logical atomists have done, ontophantics looks upon them dynamically, as transitions or processes. To utter a statement is not a mere series of successive actions of uttering the sentence's components but a transit from one saying into another along a temporal dimension. Likewise facts are nontemporal transitions consisting in a relation passing from one thing to another.
718:
teleological. Since the approach is gradualistic, ethical valuations are taken to be scales with infinitely many degrees combined in infinitely complex compositions. Withal, the nearer a causal consequence of our action is, the higher its ethical significance. Peña implements ethical pluralistic gradualism through his paraconsistent fuzzy logic: actions can be regarded as both good and bad, better in certain respects and worse in other respects.
593:, regards true contradictions as situations wherein a state of affairs enjoys only partial existence. His approach to fuzziness deviates from Zadeh's mainstream orthodoxy in rejecting alethic maximalism and so embracing the principle of excluded middle, regarding all intermediaries as degrees of both truth and falseness, being and non-being (Plato's influence is discernable here).
739:
ameliorate its welfare by blending the scattered wisdom of its members into a combined collective purposive intelligence, thus increasing, little by little, its social accumulation of material and intellectual assets, establishing more workable, reliable and socially acceptable laws and making distribution practices more consonant with the public interest.
657:
that scheme which proved to be incompatible with serious applications of deontic logic to the practice of legal reasoning. He found out the flaw was to think of deontic logic as a species of the genus modal logic by stressing the similarities between duty and necessity, and between licitness and possibility.
656:
began short after his 1979 Ph.D. diss. The first paper he published on the issue appeared in 1988. At that time, he essentially clung to von Wright's standard approach, departing from it only by introducing degrees and admitting normative contradictions or antinomies. He soon became dissatisfied with
758:
Peña maintains that future-oriented improvement is the sense of human life, both individual and collective; so much so that a fundamental right of man is the right to have a better life—as far as possible. This general right encompasses particular welfare rights, such as the rights to food, to work,
746:
Peña's philosophy of history shares with those forerunners the view of human history as universal, both backwards and forwards. There is a common ancestry, which entails that at least a few elements of disparate human traditions go back to our shared origin. Those elements have been, time and again,
721:
As for the units of behaviour to be assessed, Peña's ideas are close to virtue ethics in that he thinks isolated actions are generally too narrow unities to be reasonably appraised, although a whole course of life is too broad. Something in-between is a more adequate candidate, which means a span of
643:
principle fails, namely that the entity which is thus-and-so is indeed thus-and-so). (6) As a compendium, cumulativism is taken to be the philosophy of conjunction: A-and-B is a conjunctive state of affairs which exists to the extent A and B exist. A-and-B's own properties supervene on those held by
601:
In order to clarify his philosophical proposal Peña has set up several systems of sentential and quantificational logic which he calls «transitive logic», TL, as partial implementations of his programme. TL is characterized by a couple of negations, one strong («not at all»), which has all classical
767:
Peña's legal philosophy is a natural-law theory deriving from
Aquinas's conception of law as an ordinance of reason for the common good. Some of those ordinances are promulgated by legislators by means of certain speech acts; others, natural-law norms, stem from the very nature of social relations.
750:
Peña's philosophy of history acknowledges collective minds, which supervene on individual minds. No society can exist without a common memory and common plans of living-together and reaching common aims (which does not mean that all members of the body politic share those feelings; Peña rejects any
672:
All standard deontic principles are relinquished except
Bentham's law (namely that what is obligatory is also licit). More precisely, the two following rules are abandoned: logical closure and the usual distribution rules (the obligatoriness of A-and-B implies the obligatoriness of A and that of B,
558:
Ontophantics contains a holistic theory of knowledge influenced by
Gonseth and Quine, considering the cleavage between analytic and synthetic judgments a matter of degree. This epistemological holism is a sort of empirical coherentism, for which the task of human knowledge is to set up theories, to
805:
According to Peña, republican republicanism differs in four ways from civic neo-republicanism, or civicism. For one thing, it rejects monarchy, while civicism is not concerned over the political form of government. For another, it is statist, while civicists in the main agree with libertarians and
786:
Republican republicanism is thus a political philosophy tending to increase the scope of activities entrusted to the State, by setting up a planned economy with a powerful public sector and a gradual socialization of property; in the meanwhile private ownership has to be fraught with legal burdens
742:
Human progress being continuous, no historic leaps are possible and so there is no objective ground for any periodization. Any delimitation of epochs is a matter of mere convenience. The law of human progress is not to be assimilated to grand schemes postulating a predetermined succession of ages,
630:
on underlying continuous mutations, going through successive steps; hence change is always slow and implies a succession of stages, each of which keeps many qualities of the previous stage. (2) All transitions are either aggregations or disaggregations (processes of sedimentation or erosion) since
694:
Peña claims that the valid principles of logic in general and deontic logic in particular are found by induction, or rather abduction, through a circular holistic process. It is only by studying normative reasoning as it really happens in legal practice that sanitized sets of axioms and inference
738:
As against all who claim that progress is a vapid concept and that there is no continuous improvement along history, Peña's philosophy of history argues that progress is the necessary outcome of our cultural rationality—weak and partial though it is—thanks to which any human society will tend to
527:
Although ontophantics is essentially a metaphysical doctrine, its starting point was a methodological approach through the philosophy of language, based on a realist semiotic theory to the effect that what is shown by language is also said (as against the
Tractarian dichotomy), namely reality or
495:
in 2007 and then a PhD in Law (Doctor of
Juridical Science) from the same University in 2015 with a doctoral dissertation entitled IDEA IURIS LOGICA. In 2008 he enrolled with the Madrid Bar Association of Advocates. He reached the highest academic professional level (Research Professor) in 2006.
725:
Peña admits that a pluralistic axiology faces a serious difficulty, namely that it provides no clear guidance for action, unless there is an objective all-things-considered perspective. He claims that sometimes there is no such perspective and that in those cases choices are justified by one's
717:
Peña is a pluralist. He is inclined to a pluralistic consequentialism, but his approach can be taken to transcend the very dichotomy, since, once no unique criterion is looked for, actions ought to be assessed in a number of ways according to different values, some of which are not necessarily
813:
An essential component of Peña's republicanism is the proposal of an
Earthian Republic. Peña views regional blocks as splits of the human family bringing about enmities and conflicts of interest rather than a fraternal union, which he champions on the ground of both prudential and axiological
660:
The underlying mistake, according to Peña, is a wrong metaphysical assumption which denies the existence of deontic states of affairs connected by implications. That denial pushes deontic logicians to conceive of deontic logic as the logic of duty-compliances. Thus if A necessarily implies B,
570:). The choice among alternative logical systems has to be made in accordance with plausible criteria, one of which is fitness with the best explanation of available evidence, thus resorting to an optimization postulate, which in turn gets circularly warranted by its epistemological fruitness.
771:
One of the main claims this social philosophy advances is the rejection of the dichotomy between State and civil society, a contrived duality which he blames as the root of serious misconceptions. The primeval meaning of «Republic» being the State, «republicanism» primarily means giving some
499:
In August 2014 he underwent compulsory retirement but was granted the title of honorary professor at his academic institution, the CSIC. As such he was appointed co-PI (principal investigator) of a new R+D project on the legal and ethical responsibility of omissions (2014-2017).
810:'s flourishing), love, liberty, rationality, brotherhood, equality and living-together, owing to which normative and axiological contradictions are unavoidable. Dealing with those contradictions needs weighing and proportion (contradictorial gradualism bears out this proposal).
714:. There are two sorts of consequentialism: monistic and pluralistic, the former maintaining that there is one ethical property practical consequences of actions must have in order to render the action ethically valuable. Utilitarianism is a monist consequentialism.
689:
Degrees of licitness and obligation are accounted for by apposite axioms involving implication; in particular a proportionality axiom is introduced linking degrees of realization of a factual antecedent with degrees of licitness or obligatoriness of the normative
747:
strengthened by the mutual borrowing of concepts, techniques, institutions and procedures. There is also a common destination, owing to our shared Planet and a converging tendency, which needs no mysterious invisible hand but results from objective constraints.
625:
Cumulativism is Peña's philosophical orientation as developed from 1996 onwards. Cumulativism is contradictorial gradualism with an added emphasis on six hitherto partly implicit components of his approach: (1) All transitions are either continuous or at least
1267:
463:
Upon receiving his Ph.D. in 1979, he came back to
Ecuador. He was a professor at the PUCE for four years and later on, after returning to Spain, at León University for another three years. In 1987 he was appointed senior scientific researcher at the CSIC
1297:
559:
confront them with experience taken as a whole and to gradually modify them. Not only foundationalism of any kind is rejected but reliabilism is not accepted either, since no procedure is to be unconditionally trusted come what may.
1272:
754:
Peña does not deny the existence of historic breaks caused by social involutions and disasters (wars, foreign subjugations, natural catastrophes) but thinks that every human society finds its way to restart the ascending march.
802:. He contends that the State's patronage and intervention can alone bring a sense of directedness and unity of purpose, failing which the only practicable way is mercantile competition, with its dreary, ruthless consequences.
676:
Deontic detachment is embraced: If it is licit that either A or B, and in fact A happens not to be realized at all, then B is licit; and the same applies for obligatoriness. (Some restrictions are needed in order to avoid
639:—so as not to be mistaken for sets in the sense of standard set-theory—the main idea remaining that not all things congregated by a cluster necessarily share the cluster's defining charasterictic (and, more generally, the
546:
Another feature of ontophantics is the rejection of all forms of essentialism in the sense of considering attributions of being-so independent of assertions of being or existence—an opinion Peña attributes to
683:
New deontic principles are introduced by resorting to two non-standard operators of hindering and causation: the causal effects of licit causes are licit and thwarting a licit behaviour is forbidden.
617:
Peña's plan to investigate the grounds of his logical system as a nonclassical combinatory logic has thus far remained programmatic, but the combinatory account fits his metaphysical approach.
776:
mission vested in the State, by promoting or favouring the government's intervention and the domain of resources publicly managed—provided, that is, that such a State has no hereditary ruler.
726:
previous allegiance to the prevalence of certain values. But even when an all-things-considered outlook is warranted, its existence does not mean that contradictory valuations are merely
1321:
Jaime
Humberto Gándara Pizarro, «Diferenciación entre el naturalismo jurídico de Lorenzo Peña y el de Antonio Enrique Pérez Luño», Tesis de grado, Universidad de Cuenca (Ecuador), 2016
661:
standard deontic logic believes that the duty to do A implies a duty to do B—this is the rule of logical closure. That rule is one of the first dogmas waived by Peña's deontic approach.
1282:
456:'s supervision, he wrote his dissertation on a system of contradictorial (paraconsistent) logic. At that time he was also granted a complementary degree in American Studies by the
795:
and German chair-socialism as well as the
Spanish school of Krausist philosophers and lawyers who inspired the II Republic (1931–1939), whose Constitution he takes as a paradigm.
524:
Ontophantics is the system of philosophical conceptions developed by Peña in the years 1974–1995 (which do not necessarily coincide with those he has developed in recent years).
507:(1995-2008) and also the founder and former leader of JuriLog (Logical Jurisprudence), the logic-and-law research group at the CSIC, which is carrying out an inquiry into
585:
As against other persuasions in paraconsistent logic (such as relevantism and the
Brazilian school), the paraconsistent treatment developed by Peña, which belongs in the
945:, ed. by Rudolf Seising & Veronica Sanz. Studies in Fuzziness and Soft Computing, Volume 273, 2012, pp 157–172. Springer V. DOI 10.1007/978-3-642-24672-2_8.
452:
for the existence of God, his adviser being Julio C. Terán, S.J., who taught him hermeneutics. He then spent four years in Liège, Belgium, (1975–1979) where, under
416:
Upon becoming a political activist in February 1962, he was forced to emigrate in the spring 1965. In early 1969 he married his class-mate María Teresa Alonso in
54:
428:
and he witnessed the upheaval of May 1968. He gave up all clandestine activities in 1972. After spending 18 years in exile, he went back to Spain in 1983.
1293:
Josep Joan Moreso, «Acerca de la Logica Iuris de Lorenzo Peña», Eunomía: Revista en Cultura de la Legalidad, ISSN-e 2253-6655, Nº. 15, 2018, pp. 389–400.
1477:
1472:
352:
Lorenzo Peña is a member of the Spanish Society of Legal and Political Philosophy and is a lawyer enrolled with the Madrid Bar Association of Advocates
602:
properties, and a weak one (a mere «not»), which is degree-sensitive. The fragment of TL without strong negation is a non-conservative extension of
539:
is resorted to in order to solve the puzzle. Instead of blaming contradictions on thought or language Peña ascribes them to reality by embracing a
1462:
1268:
Mariano Melero, «¿A qué podemos aspirar razonablemente? La libertad migratoria según Lorenzo Peña», October 2018. DOI: 10.20318/eunomia.2018.4363
1325:
1096:
1080:
1064:
1048:
1009:
993:
977:
960:
952:
935:
866:
850:
834:
1298:
Marcelo Vásconez Carrasco, «La crítica de Lorenzo Peña a la ética y su supuesta objetividad». October 2018. DOI: 10.20318/eunomia.2018.4365
1198:
1989. «Verum et ens conuertuntur: The Identity between Truth and Existence within the Framework of a Contradictorial Modal Set-Theory», in
703:
Peña has proposed a pluralistic axiology in order to deal with the debate between deontological and consequentialist approaches in ethics.
573:
That optimization postulate is a rationality ideal which also provides a ground for assuming God's existence. Peña's first published book,
1255:
1239:
1223:
1207:
1184:
1167:
1151:
909:
892:
465:
76:
406:'s regime, his mother (born in the Madrid Royal Palace in 1911) was not allowed to return to the Spanish capital city until 1952.
492:
1273:
Alfonso García Figueroa, «El jusnaturalismo lógico y biológico de Lorenzo Peña». October 2018. DOI: 10.20318/eunomia.2018.4364
1467:
484:
410:
1106:
ed. by D. Batens, Ch. Mortensen, G. Priest & J.-P. van Bendegem. Baldford (England): Research Studies Press Ltd. (RSP)
1487:
1016:
2010. «Paso a paso: Una solución gradualista a la paradoja del sorites, lejos de la indeterminación y del agnosticismo»,
1482:
966:
1347:
707:
1397:
Marcelo Vásconez Carrasco, «Justicia, mercado libre y comunismo. El pensamiento socio-político de Lorenzo Peña», in
982:
924:
686:
A non-standard rule of liberty is added: if the prohibition of A cannot be proved, then A must be taken to be licit.
680:
The principle of co-licitness is espoused, namely that, to the extent A is licit and so is B, A-and-B is licit too.
1405:
710:, the former valuing conducts according to intrinsic features. Externalism comes in two ways: antecedentalism and
1396:
188:
37:
1283:
Andrés Ollero Tassara, «Como es lógico, hablemos del Derecho como es. En diálogo con Lorenzo Peña». October 2018
886:, edited by Cristina Hermida and José Antonio Santos. Madrid: Congreso de los Diputados, 2015, pp. 411–442.
305:
47:
41:
33:
1069:
1387:
235:
100:
1432:
1492:
457:
283:
58:
1302:
839:
317:
1024:
1497:
1388:
Francesco Paoli, «Comparing Two Views of Comparison: Peña and Casari on Vagueness and Comparatives»,
536:
449:
445:
375:
1292:
668:, or NL (also called 'Juristic Logic'), combining a number of particularities which make it unique:
1277:
640:
540:
253:
998:
309:
301:
603:
409:
In Madrid Peña was taught Greek and Indoeuropean linguistics by the renowned Spanish philologist
1110:
1999. «The Coexistence of Contradictory Properties in the Same Subject According to Aristotle»,
940:
787:
for the common good. This doctrine borrows a number of ideas from the traditions of the British
1287:
1037:
1251:
1235:
1219:
1203:
1180:
1163:
1147:
1092:
1076:
1074:, ed. by David P. Chico & Moisés Barroso, Madrid-México: Plaza y Valdés, pp. 343–386.
1060:
1044:
1005:
989:
973:
971:
ed. by Guillermo Hurtado & Óscar Nudler. Amsterdam and New York: Rodopi, pp. 281–302.
956:
948:
931:
905:
888:
862:
846:
830:
532:
488:
271:
212:
1202:, ed. by G. Priest, R. Routley & J. Norman. Munich: Philosophia Verlag, pp. 563–612
1015:
823:
1311:
799:
759:
to have a dwelling, to mobility and so on, all of which ought to be considered dynamically.
711:
567:
403:
1374:
1365:
1356:
1058:, ed. by Concha Roldán & Óscar Moro, Madrid: Los libros de la Catarata, pp. 25–64.
855:
1348:
Mauricio Beuchot, «La esencia y la existencia en el sistema ontofántico de Lorenzo Peña»,
1338:
1190:
1990. «Partial Truth, Fringes and Motion: Three Applications of a Contradictorial Logic».
1033:, ISSN 0210-1963, # 745. (DOI: 10.3989/arbor.2010.745n1237). (Coedited with Txetxu Ausín.)
807:
552:
399:
117:
1417:
293:
El ente y su ser, Hallazgos Filosóficos, Estudios Republicanos, Visión lógica del Derecho
1020:, II Época, Nº 5, pp. 399–418. ISSN 1576-3935. (Coauthored with Marcelo Vásconez.)
788:
590:
586:
476:
192:
1320:
1312:
Marcelo Vásconez Carrasco, «Derechos de bienestar en el pensamiento de Lorenzo Peña»,
1456:
1447:
798:
Peña's republicanism implies the rejection of all forms of market economy, including
653:
627:
563:
480:
313:
208:
1437:
425:
1375:
Manuel Liz, «Guía de bolsillo con notas y comentarios) del libro de Lorenzo Peña
1288:
Julia Barragán, «Sobre “Visión lógica del derecho" de Lorenzo Peña». October 2018
1085:
1027:
Los derechos fundamentales del hombre en el mundo de hoy (Human Rights nowadays)
792:
607:
508:
453:
383:
379:
321:
279:
216:
170:
1366:
Newton C.A. da Costa, «Aspectos de la filosofía de la lógica de Lorenzo Peña»,
363:
142:
1442:
987:, ed. by Jimena Rodríguez Carreño, Madrid: Plaza y Valdés, pp. 277–328.
929:, ed. by Jimena Rodríguez Carreño, Madrid: Plaza y Valdés, pp. 277–328.
548:
1233:. León: Servicio de Publicaciones de la Universidad de León. Pp. 568.
780:
695:
rules can be devised and then subject to the acid test of applicability.
472:
884:
Una filosofía del Derecho en acción: Homenaje al Profesor Andrés Ollero
184:
1088:
Los derechos positivos: Las demandas justas de acciones y prestaciones
1040:
Estudios Republicanos: Contribución a la filosofía política y jurídica
263:
Pontificia Universidad Católica del Ecuador, Universidad de León, CSIC
898:
881:
872:
421:
417:
367:
220:
157:
152:
1406:
Marcelo Vásconez Carrasco, "Ideario ético-político de Lorenzo Peña".
1244:
1228:
1212:
1173:
1156:
1140:
1101:
1053:
915:
903:, ed. by M. Teresa López de la Vieja. México/Madrid: Plaza y Valdés.
722:
one's life evincing a continuation of purposes, choices and habits.
424:). While staying in Paris he was a disciple of the French historian
1249:. Quito: Educ (Ediciones de la Universidad Católica). Pp. 568.
1189:
1131:
1118:
1109:
916:
2013. «Una fundamentación jusnaturalista de los derechos humanos»,
873:
2015. «El principio de confianza y los vaticinios apocalípticos»,
475:
as a visiting scholar (1992–1993), under the guidance of the late
441:
371:
275:
204:
196:
180:
1161:. Salamanca: Ediciones de la Universidad Pontificia de Salamanca.
1102:
2000. «Paraconsistent Deontic Logic with Enforceable Rights», in
664:
Peña was thus prompted to produce a new system of deontic logic,
1136:
57/2 (New York: Guilford Press), pp. 204–13. ISSN 0036-8237
826:
Visión lógica del derecho: Una defensa del racionalismo jurídico
743:
such as those of the Stoics, Vico, Hegel, A. Comte and K. Marx.
200:
1090:, (co-edited with Txetxu Ausín). México/Madrid: Plaza y Valdés.
983:
2012. «Derechos y deberes de nuestros hermanos inferiores», in
969:
The furniture of the world: Essays in ontology and metaphysics,
925:
2012. «Derechos y deberes de nuestros hermanos inferiores», in
1278:
Manuel Atienza, «Comentario a un libro singular». October 2018
387:
18:
1194:, vol 37 (Dordrecht: Kluwer), pp. 83–122. ISSN 0039-3797
1427:
491:. He became a lawyer by earning first an M.L. (DEA) from
440:) from the PUCE (the Ecuadorian Pontifical University in
1422:
1401:, Cuenca, Universidad de Cuenca, 1998, pp. 363–371.
882:
2015. «Fundamentos metafísicos del Derecho Natural», in
562:
Peña rehabilitates induction as a sound ground even for
336:
1303:
María González Navarro, «Entrevista con Lorenzo Peña»,
487:. Later on he shifted his research orientation to the
1399:
Memorias del VII Encuentro Ecuatoriano de Filosofía
345:
331:
297:
289:
267:
259:
249:
241:
231:
226:
176:
166:
151:
141:
136:
124:
110:
91:
858:Pasando fronteras: El valor de la movilidad humana
706:Peña classifies ethical theories into two groups:
1123:-Compatible Transitive Extensions of System CT»,
1443:Profile of Lorenzo Peña at the site academia.edu
1200:Paraconsistent Logic: Essays on the Inconsistent
943:Soft Computing in Humanities and Social Sciences
730:. Thus ethical contradictions cannot be evaded.
436:In 1974 Peña was awarded his philosophy degree (
46:but its sources remain unclear because it lacks
1012:. (Coedited with Txetxu Ausín and Oscar Diego.)
920:, II Época, # 8, pp. 47–84. ISSN 1576-3935
468:, Spain's main academic research institution).
1377:El ente y su ser: Un estudio lógico-metafísico
1231:El ente y su ser: un estudio lógico-metafísico
844:, co-edited with Txetxu Ausín. Plaza y Valdés.
1339:Antonella Attili, Interview to Lorenzo Peña (
8:
751:mandatory imposition of beliefs or values).
503:Peña is the founder of the digital journal
1314:Disputatio. Philosophical Research Bulletin
1132:1993. «In Defense of Full-Scale Planning»,
985:Animales no humanos entre animales humanos
927:Animales no humanos entre animales humanos
99:
88:
1357:José Biedma, «Dialéctica de la plenitud»
877:, # 92, pp. 243–265. ISSN 0213-1196.
531:Since all passages seem to be subject to
77:Learn how and when to remove this message
1392:, Vol. IV, # 1 (2006), pp. 105–121.
1054:2009. «Normatividad y contingencia», in
1418:DIALNET (Spanish main academic network)
1247:La coincidencia de los opuestos en Dios
1143:Introducción a las lógicas no-clásicas
1114:32/3, pp. 203–30. ISSN 0003-6390
382:is a neo-Leibnizian approach both in
128:Lorenzo Peña y Gonzalo, Llorenç Penya
7:
1072:Pluralidad de la filosofía analítica
842:Conceptos y valores constitucionales
566:(he follows the outdated opinion of
483:at the philosophy department of the
402:, on August 29, 1944. Persecuted by
362:(born August 29, 1944) is a Spanish
1215:Fundamentos de ontología dialéctica
1127:, Nº 161-162-163, pp. 135–143.
575:The coincidence of opposites in God
1383:, # 17-18, 1991), pp. 67–111.
1350:Cuadernos Salmantinos de Filosofía
1217:. Madrid: Siglo XXI. Pp. 427.
14:
1478:20th-century Spanish philosophers
1473:21st-century Spanish philosophers
1390:Logic & Philosophy of Science
1104:Frontiers of Paraconsistent Logic
963:. (Coauthored with Txetxu Ausín.)
912:. (Coauthored with Txetxu Ausín.)
899:2014. «Los grados del vivir», in
466:Spanish National Research Council
1056:Aproximaciones a la contingencia
1042:, México/Madrid: Plaza y Valdés.
1003:, México/Madrid: Plaza y Valdés.
860:. México/Madrid: Plaza y Valdés.
105:Peña broadcasting in August 2022
23:
1361:, Univ. Complutense, #24 (2000)
1334:, November 2015. ISSN 2386-5326
1176:Rudimentos de lógica matemática
941:2012. «Soft Deontic Logic», in
869:. (Coedited with Txetxu Ausín.)
493:Autonomous University of Madrid
1463:Spanish political philosophers
1438:Google Profile of Lorenzo Peña
967:2012. «Cultural Entities», in
485:Australian National University
413:and ethics by J.L. Aranguren.
16:Spanish philosopher and lawyer
1:
1070:2007. «El cumulativismo», in
147:Université de Liège (Belgium)
1448:His current publisher's site
1352:XVI (1989), pp. 255–261
1145:. México: UNAM Pp. 240.
1433:The CSIC digital repository
1328:Un diálogo con Lorenzo Peña
1178:. Madrid: CSIC. Pp. vi+324.
708:internalism and externalism
411:Francisco Rodríguez Adrados
1514:
1316:5:6 (2016), pp. 77–92
581:Contradictorial gradualism
306:Contradictorial gradualism
1307:Nº 22. Septiembre de 2016
1192:Studies in Soviet Thought
479:, and was a colleague of
398:Lorenzo Peña was born in
350:
327:
132:
98:
1423:Lorenzo Peña's home page
1001:Ética y servicio público
818:Writings by Lorenzo Peña
763:Republican republicanism
32:This article includes a
610:'s logic of relevance,
471:He spent six months in
236:Contemporary philosophy
159:Contradiction et vérité
61:more precise citations.
641:Meinongian description
284:philosophy of language
1468:Analytic philosophers
1326:Juan Antonio Negrete
1159:Hallazgos filosóficos
511:concepts and values.
1488:Paraconsistent logic
1359:Revista de Filosofía
779:Peña has coined the
699:Pluralistic axiology
537:paraconsistent logic
450:Ontological argument
446:Anselm of Canterbury
444:), with a thesis on
1483:Philosophers of law
1134:Science and Society
1029:, Special Issue of
734:Social evolutionism
541:non-classical logic
515:Philosophical views
458:University of Liège
254:Analytic philosophy
250:School or tradition
137:Academic background
1125:Logique et Analyse
901:Bioética en plural
875:Diálogo Filosófico
772:prominence to the
604:Alan Ross Anderson
589:family founded by
245:Western philosophy
34:list of references
1330:. Apeiron, coll.
1097:978-84-934395-5-2
1081:978-84-96780-02-6
1065:978-84-8319-437-9
1049:978-84-96780-53-8
1010:978-84-92751-94-5
994:978-84-15271-15-4
978:978-90-420-3503-4
961:978-3-642-24672-2
953:978-3-642-24671-5
936:978-84-15271-15-4
867:978-84-16032-41-9
851:978-84-16032-95-2
835:978-84-17121-06-8
828:. Plaza y Valdés.
666:Nomological Logic
648:Nomological logic
489:philosophy of law
376:political thinker
357:
356:
318:legal rationalism
272:Philosophy of law
213:Ferdinand Gonseth
87:
86:
79:
1505:
814:considerations.
800:market socialism
712:consequentialism
673:and conversely).
597:Transitive logic
568:John Stuart Mill
535:of the arrow, a
341:
338:
167:Doctoral advisor
125:Other names
103:
89:
82:
75:
71:
68:
62:
57:this article by
48:inline citations
27:
26:
19:
1513:
1512:
1508:
1507:
1506:
1504:
1503:
1502:
1453:
1452:
1414:
1264:
1122:
820:
808:Martha Nussbaum
765:
736:
701:
652:Peña's work on
650:
623:
599:
583:
553:Alexius Meinong
522:
517:
434:
400:Alicante, Spain
396:
353:
335:
120:
118:Alicante, Spain
115:
114:August 29, 1944
106:
94:
83:
72:
66:
63:
52:
38:related reading
28:
24:
17:
12:
11:
5:
1511:
1509:
1501:
1500:
1495:
1490:
1485:
1480:
1475:
1470:
1465:
1455:
1454:
1451:
1450:
1445:
1440:
1435:
1430:
1425:
1420:
1413:
1412:External links
1410:
1409:
1408:
1403:
1394:
1385:
1372:
1363:
1354:
1345:
1336:
1323:
1318:
1309:
1300:
1295:
1290:
1285:
1280:
1275:
1270:
1263:
1260:
1259:
1258:
1242:
1226:
1210:
1196:
1187:
1171:
1170:. Pp. 363
1154:
1138:
1129:
1120:
1116:
1107:
1099:
1083:
1067:
1051:
1035:
1022:
1013:
996:
980:
964:
938:
922:
913:
896:
879:
870:
853:
837:
819:
816:
789:Fabian Society
764:
761:
735:
732:
700:
697:
692:
691:
687:
684:
681:
678:
674:
649:
646:
622:
619:
598:
595:
591:Lotfi A. Zadeh
582:
579:
564:logical truths
533:Zeno's paradox
521:
518:
516:
513:
477:Richard Sylvan
433:
430:
395:
392:
355:
354:
351:
348:
347:
343:
342:
333:
329:
328:
325:
324:
299:
295:
294:
291:
287:
286:
269:
268:Main interests
265:
264:
261:
257:
256:
251:
247:
246:
243:
239:
238:
233:
229:
228:
224:
223:
193:Jeremy Bentham
178:
174:
173:
168:
164:
163:
155:
149:
148:
145:
139:
138:
134:
133:
130:
129:
126:
122:
121:
116:
112:
108:
107:
104:
96:
95:
92:
85:
84:
42:external links
31:
29:
22:
15:
13:
10:
9:
6:
4:
3:
2:
1510:
1499:
1496:
1494:
1493:Living people
1491:
1489:
1486:
1484:
1481:
1479:
1476:
1474:
1471:
1469:
1466:
1464:
1461:
1460:
1458:
1449:
1446:
1444:
1441:
1439:
1436:
1434:
1431:
1429:
1426:
1424:
1421:
1419:
1416:
1415:
1411:
1407:
1404:
1402:
1400:
1395:
1393:
1391:
1386:
1384:
1382:
1378:
1373:
1371:
1369:
1364:
1362:
1360:
1355:
1353:
1351:
1346:
1344:
1342:
1337:
1335:
1333:
1329:
1324:
1322:
1319:
1317:
1315:
1310:
1308:
1306:
1301:
1299:
1296:
1294:
1291:
1289:
1286:
1284:
1281:
1279:
1276:
1274:
1271:
1269:
1266:
1265:
1261:
1257:
1256:9978-44-473-4
1253:
1250:
1248:
1243:
1241:
1240:84-600-3973-0
1237:
1234:
1232:
1227:
1225:
1224:84-323-0606-1
1221:
1218:
1216:
1211:
1209:
1208:3-88405-058-3
1205:
1201:
1197:
1195:
1193:
1188:
1186:
1185:84-00-07156-5
1182:
1179:
1177:
1172:
1169:
1168:84-7299-289-6
1165:
1162:
1160:
1155:
1153:
1152:968-36-3451-6
1149:
1146:
1144:
1139:
1137:
1135:
1130:
1128:
1126:
1117:
1115:
1113:
1108:
1105:
1100:
1098:
1094:
1091:
1089:
1084:
1082:
1078:
1075:
1073:
1068:
1066:
1062:
1059:
1057:
1052:
1050:
1046:
1043:
1041:
1036:
1034:
1032:
1028:
1023:
1021:
1019:
1014:
1011:
1007:
1004:
1002:
997:
995:
991:
988:
986:
981:
979:
975:
972:
970:
965:
962:
958:
954:
950:
946:
944:
939:
937:
933:
930:
928:
923:
921:
919:
914:
911:
910:9788416032310
907:
904:
902:
897:
894:
893:9788479434892
890:
887:
885:
880:
878:
876:
871:
868:
864:
861:
859:
854:
852:
848:
845:
843:
838:
836:
832:
829:
827:
822:
821:
817:
815:
811:
809:
803:
801:
796:
794:
790:
784:
782:
777:
775:
769:
762:
760:
756:
752:
748:
744:
740:
733:
731:
729:
723:
719:
715:
713:
709:
704:
698:
696:
688:
685:
682:
679:
675:
671:
670:
669:
667:
662:
658:
655:
654:deontic logic
647:
645:
642:
638:
634:
629:
620:
618:
615:
613:
609:
605:
596:
594:
592:
588:
580:
578:
576:
571:
569:
565:
560:
556:
554:
550:
544:
542:
538:
534:
529:
525:
519:
514:
512:
510:
506:
501:
497:
494:
490:
486:
482:
481:Philip Pettit
478:
474:
469:
467:
461:
459:
455:
451:
447:
443:
439:
431:
429:
427:
423:
419:
414:
412:
407:
405:
401:
393:
391:
389:
385:
381:
377:
373:
369:
365:
361:
349:
344:
340:
334:
330:
326:
323:
319:
315:
314:republicanism
311:
307:
303:
300:
298:Notable ideas
296:
292:
290:Notable works
288:
285:
281:
277:
273:
270:
266:
262:
258:
255:
252:
248:
244:
240:
237:
234:
230:
227:Academic work
225:
222:
218:
214:
210:
209:Willard Quine
206:
202:
198:
194:
190:
186:
182:
179:
175:
172:
169:
165:
161:
160:
156:
154:
150:
146:
144:
140:
135:
131:
127:
123:
119:
113:
109:
102:
97:
90:
81:
78:
70:
60:
56:
50:
49:
43:
39:
35:
30:
21:
20:
1398:
1389:
1380:
1376:
1367:
1358:
1349:
1343:, #7 and #8.
1341:Modus Ponens
1340:
1331:
1327:
1313:
1304:
1246:
1230:
1214:
1199:
1191:
1175:
1158:
1142:
1133:
1124:
1111:
1103:
1087:
1071:
1055:
1039:
1030:
1026:
1018:Bajo Palabra
1017:
1000:
984:
968:
942:
926:
918:Bajo Palabra
917:
900:
883:
874:
857:
841:
825:
812:
804:
797:
785:
778:
773:
770:
766:
757:
753:
749:
745:
741:
737:
727:
724:
720:
716:
705:
702:
693:
690:consequence.
665:
663:
659:
651:
636:
632:
624:
621:Cumulativism
616:
611:
600:
584:
574:
572:
561:
557:
545:
530:
526:
523:
520:Ontophantics
504:
502:
498:
470:
462:
438:licenciatura
437:
435:
426:Pierre Vilar
415:
408:
397:
360:Lorenzo Peña
359:
358:
310:Ontophantics
302:Cumulativism
260:Institutions
162: (1979)
158:
93:Lorenzo Peña
73:
64:
53:Please help
45:
1498:1944 births
1370:#520 (1989)
728:prima facie
677:paradoxes.)
637:cumulations
608:Nuel Belnap
509:nomological
454:Paul Gochet
384:metaphysics
380:rationalism
364:philosopher
337:lorenzopena
322:natural law
280:metaphysics
217:Lotfi Zadeh
171:Paul Gochet
59:introducing
1457:Categories
1332:Imprimatur
1262:References
793:solidarism
242:Discipline
177:Influences
143:Alma mater
67:March 2021
1381:Contextos
955:. Online
791:, French
644:A and B.
628:supervene
549:Aristotle
1305:DILEMATA
1119:1998. «C
781:pleonasm
473:Canberra
372:logician
1428:SORITES
1112:Apeiron
505:SORITES
332:Website
189:Leibniz
185:Aquinas
55:improve
1254:
1245:1981.
1238:
1229:1985.
1222:
1213:1987.
1206:
1183:
1174:1991.
1166:
1157:1992.
1150:
1141:1993.
1095:
1086:2006.
1079:
1063:
1047:
1038:2009.
1025:2010.
1008:
999:2010.
992:
976:
959:
951:
947:Print
934:
908:
891:
865:
856:2015.
849:
840:2016.
833:
824:2017.
774:public
633:cumuli
432:Career
422:France
418:Meudon
404:Franco
378:. His
368:lawyer
221:Kelsen
153:Thesis
1368:Arbor
1031:Arbor
587:fuzzy
442:Quito
346:Notes
276:logic
205:Frege
197:Hegel
181:Plato
40:, or
1252:ISBN
1236:ISBN
1220:ISBN
1204:ISBN
1181:ISBN
1164:ISBN
1148:ISBN
1093:ISBN
1077:ISBN
1061:ISBN
1045:ISBN
1006:ISBN
990:ISBN
974:ISBN
957:ISBN
949:ISBN
932:ISBN
906:ISBN
889:ISBN
863:ISBN
847:ISBN
831:ISBN
606:and
551:and
394:Life
386:and
374:and
201:Marx
111:Born
1379:»,
448:'s
388:law
366:,
339:.es
232:Era
1459::
635:,
543:.
460:.
390:.
370:,
320:,
316:,
312:,
308:,
304:,
282:,
278:,
274:,
219:,
215:,
211:,
207:,
203:,
199:,
195:,
191:,
187:,
183:,
44:,
36:,
1121:1
895:.
612:E
464:(
420:(
80:)
74:(
69:)
65:(
51:.
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
