Leibniz believed in freedom, both divine and human, and he thought that contingency was a necessary condition of freedom. That is, if an agent A acts freely when choosing X, then A's choosing X cannot be necessary. But there are some elements in his philosophy that seem to make contingency impossible.

I decided to do philosophy at university, with a view to becoming a professional philosopher. Being a rather unstable character, at some points I had doubts about becoming a professional philosopher, but the example of two of my teachers, Ezequiel de Olaso and Juan Rodriguez Larreta, made me confirm my original decision.

I would say I was a philosophical boy. Thoughts about 'identical stones' are the earliest philosophical thoughts I remember. But when I was a teenager I also thought about the more typical philosophical problems teenagers think about: the existence of god, the objectivity of morality, whether one can know that the external world exists.

Those who take knowledge to be a whole zoo of sub-disciplines will react to my giving metaphysics a privileged position in that zoo or to my thinking of knowledge as a tree, with more and less fundamental parts.

The difference between resemblance nominalism and class nominalism is that the former, but not the latter, brings in resemblance to account for the truthmakers of the propositions in question.

Although I felt I was quite good at criticising a philosophical position, I was not very good at defending and making a case for a philosophical position.

A truthmaker is an entity in virtue of which the proposition it makes true is true. And it is a necessary condition of being a truthmaker (though not a sufficient one) that a truthmaker necessitates the proposition it makes true.

The huge majority of philosophers seem to think that including impure properties in the range of the quantifiers of the principle would make the principle trivial. I have argued that it does not.

I think there is a metaphysical problem of the relation between mind and body. Thinking that there is no metaphysical dimension to the problem is an error.

The parallelism, or denial of any causation between mind and body, derives basically, and fallaciously, from a theory of substances as having complete concepts that include everything that is true of them.

Metaphysics is the study of the most general nature and basic structure of reality, and therefore the concepts of metaphysics, concepts like time, space, identity, resemblance, substance, property, fact, event, composition, possibility, etc., are the most fundamental concepts. Thus metaphysics is the most fundamental theoretical discipline.

Imperfect communities show that being a maximal resemblance class is not sufficient for being a property.

I do not believe in the bundle theory anyway. The bundle theory postulates universals and I do not believe in them so I do not believe in the bundle theory.

Knowledge has the form of a tree, and since metaphysics is the most fundamental one of the theoretical disciplines, it represents the roots of the tree.

For bundles of universals can be in more than one place at the same time so a bundle can have more than one instance so there can be numerically distinct particulars sharing the same universals so the principle of identity of indiscernibles is false.