Several recent publications attest to a renewed interest, at the dawn of the 21st century, in the philosophy of Charles S. Peirce. While agreeing with the relevance of Peirce philosophy for the 21st century, we disagree with some interpretations of Peirce as a utilitarian-based pragmatist, or with attempts to extract from Peirce a theory of social justice for 21st century societies. A critical exploration of Peirce’s philosophy of science, particularly his idea of scientific inquiry as “the study of useless things”, (...) serves to illuminate the un-pragmatic and anti-utilitarian dimension of Peirce’s thought, as well as to reveal his true ethical relevance for the 21st century. (shrink)

Con ocasión del 80 aniversario de la Universidad Iberoamericana y de su Departamento de Filosofía hemos querido recuperar y comentar uno de los dos primeros libros que se publicaron en lo que entonces se llamaba Centro Cultural Universitario. El libro que nos ocupa es fiel testimonio de la época en que fue publicado. Las conferencias del padre jesuita Ledit son ejemplo de la manera de entender la historia moderna y contemporánea de muchos pensadores católicos preconciliares. La cristiandad medieval había realizado (...) una síntesis con el pensamiento griego. La modernidad fue la paulatina separación de esta filosofía perenne abierta a la trascendencia, con el resultado de una razón soberbia y orgullosa de su finitud; una de sus consecuencias fueron los sistemas totalitarios de la primera mitad del siglo xx, los cuales en su confrontación llevaron al estallido de la Segunda Guerra Mundial. (shrink)

Logic arguably plays a role in the normativity of reasoning. In particular, there are plausible norms of belief/disbelief whose antecedents are constituted by claims about what follows from what. But is logic also relevant to the normativity of agnostic attitudes? The question here is whether logical entailment also puts constraints on what kinds of things one can suspend judgment about. In this paper I address that question and I give a positive answer to it. In particular, I advance two logical (...) norms of agnosticism, where the first one allows us to assess situations in which the subject is agnostic about the conclusion of a valid argument and the second one allows us to assess situations in which the subject is agnostic about one of the premises of a valid argument. (shrink)

How does rationality bind the agnostic, that is, the one who suspends judgment about whether a given proposition is true? In this paper I explore two alternative ways of establishing what the rational requirements of agnosticism are: the Lockean–Bayesian framework and the doxastic logic framework. Each of these proposals faces strong objections. Fortunately, however, there is a rich kernel of requirements of agnosticism that are vindicated by both of them. One can then endorse the requirements that belong to that kernel (...) without thereby committing oneself to the problematic implications that stem from either of the aforementioned proposals. (shrink)

This paper studies the possible influences on Boole's logic of the writings related to the controversy over the quantification of the predicate between the philosopher William Hamilton and the mathematician Augustus De Morgan. As Boole himself testified in the introduction to his book The mathematical analysis of logic , this controversy was the external agent that stimulated him into writing up his earlier thoughts about a new conception of logic. But in addition to the external role that was played by (...) the controversy, it seems that other kinds of influences on Boole of Hamilton's and De Morgan's ideas about logic, which were made explicit in writings related to the controversy, can also be traced. (shrink)

Not focusing on the history of classical logic, this book provides discussions and quotes central passages on its origins and development, namely from a philosophical perspective. Not being a book in mathematical logic, it takes formal logic from an essentially mathematical perspective. Biased towards a computational approach, with SAT and VAL as its backbone, this is an introduction to logic that covers essential aspects of the three branches of logic, to wit, philosophical, mathematical, and computational.

Could global government be the answer to global poverty and starvation? Cosmopolitan thinkers challenge the widely held belief that we owe more to our co-citizens than to those in other countries. This book offers a moral argument for world government, claiming that not only do we have strong obligations to people elsewhere, but that accountable integration among nation-states will help ensure that all persons can lead a decent life. Cabrera considers both the views of those political philosophers who say we (...) have much stronger obligations to help our co-citizens than foreigners and those cosmopolitans who say our duties are equally strong to each but resist restructuring. He then outlines his own position, using the European Union as a partial model for the integrated alternative and advocating instituting EU-style supranational government, development aid, and free movement of persons in the Americas and other regions. Over time, Cabrera argues that the transformation of the global system into a cohesive network of democratic institutions would help ensure that anyone born anywhere could lead a decent life. This book will appeal to all those interested in political philosophy and the processes and potential of globalization. (shrink)

In this paper, I offer two counterexamples to the so-called ‘Uniqueness Thesis.’ As one of these examples rely on the thesis that it is possible for a justified belief to be based on an inconsistent body of evidence, I also offer reasons for this further thesis. On the assumption that doxastic justification entails propositional justification, the counterexamples seem to work.

What I call the Doxastic Puzzle, is the impression that while each of these claims seems true, at least one of them must be false: (a) Claims of the form ‘S ought to have doxastic attitude D towards p at t’ are sometimes true at t, (b) If Φ-ing at t is not within S’s effective control at t, then it is false, at t, that ‘S ought to Φ at t’, (c) For all S, p, and t, having doxastic (...) attitude D towards p at t is not within S’s effective control at t. All three natural replies to the puzzle have been pursued. Some have claimed that doxastic attitudes like believing that p are, in fact, within our effective control, or sufficiently so. Others have claimed that doxastic ought-claims, strictly speaking, are always false. And some have denied that effective control is required for the adequacy of doxastic ought-claims in general. I here pursue and examine a different strategy. In the first part of this paper, I argue that these claims are not only each true but actually not in tension with each other in the first place. Instead of attempting to dispel the puzzle, this solution proposes to evade it instead: to solve it by properly understanding, and by thereby accepting without contradiction, all of its constitutive claims. In the second part of the paper, I argue that the evasive strategy forces us to re-think our understanding of the place of normative reasons in epistemology. More exactly, it seems to come at the cost of one central way of thinking about our reasons for having doxastic attitudes, one where such reasons are good-standing exemplars of normative reasons in general. The evasive strategy, that is, threatens to lead us very quickly to a deflationary picture of epistemic normativity: it rescues normative talk, but sacrifices normative substance. I conclude by explaining why I think this is more consequential than some have made it out to be, and by suggesting that these consequences are welcome nonetheless. (shrink)

The trinitarian theology of Karl Rahner has been the object of much discussion that has concentrated above all on two points: the «fundamental axiom» of the trinitarian theology and the problems surrounding the concept ofthe divine person. The fundamental axiom has helped to reclaim the central place of the mystery of the Trinity in the Christian faith and the need to set out from the economy of salvation as the only way to search more deeply into the mystery of God. (...) If the first part of the axiom, «the economic Trinity is the immanent Trinity», has been commonly accepted, the second, «and vice versa», has been the object of criticism. It must be emphasized in each case that the economy of salvation does not constitute or perfect the triune God and that He acts in it with full freedom. With these provisos, the second part of the axiom becomes not only legitimate but necessary to guarantee the universal mediation of Christ in whom God has reconciled the world to Himself. The concrete development of the trinitarian theology of Karl Rahner is not without its problems. It has been accused of tending toward modalism, in that the «personal» character of the divine hypostases in the immanent Trinity is much diminished. The article reviews the criticisms of various types that have been made and tries to offer a balanced interpretation of the thought of the German theologian that bears in mind its various aspects. (shrink)

A proposta desse artigo é analisar as diferentes apropriações e entendimentos das Trovas de Bandarra no século XVII, a partir das tópicas do "sonhar" e "ver", que estruturam o poema profético. Identificando algumas estrofes recorrentes nos comentários seiscentistas, pretende-se discutir as polêmicas surgidas em torno dos "Sonhos" do sapateiro de Trancoso e como estas permitem identificar posições frente ao problema do sonho profético e de seu uso nas leituras do destino e futuro português. A estrutura do texto é dada pelo (...) passo das polêmicas em torno dos comentários às passagens selecionadas, com especial destaque para a figura do jesuíta Antonio Vieira e as disputas envolvendo seus textos na segunda metade do século XVII. (shrink)

Cosmopolitanism is said by many critics to be arrogant. In emphasizing universal principles and granting no fundamental moral significance to national or other group belonging, it wrongly treats those making non-universalist claims as not authorized to speak, while treating those in non-Western societies as not qualified. This book works to address such objections. It does so in part by engaging the work of B.R. Ambedkar, architect of India's 1950 Constitution and revered champion of the country's Dalits (formerly "untouchables"). Ambedkar cited (...) universal principles of equality and rights in confronting domestic exclusions and the "arrogance" of caste. He sought to advance forms of political humility, or the affirmation of equal standing within political institutions and openness to input and challenge within them. This book examines how an "institutional global citizenship" approach to cosmopolitanism could similarly advance political humility, in supporting the development of input and challenge mechanisms beyond the state. It employs a grounded normative theory method, taking insights for the model from field research among Dalit activists pressing for domestic reforms through the UN human rights regime, and from their critics in the Hindu nationalist Bharatiya Janata Party. Insights also are taken from Turkish protesters challenging a rising domestic authoritarianism, and from UK Independence Party members demanding "Brexit" from the European Union-in part because of possibilities that predominantly Muslim Turkey will join. Overall, it is shown, an appropriately configured institutional cosmopolitanism should orient fundamentally to political humility rather than arrogance, while holding significant potential for advancing global rights protections and more equitable rights specifications. (shrink)

The emergence of organic, metabolic, cognitive and cultural codes points us to the need for a new kind of explanatory causality, and a different kind of bio-logic— one dependent on, but different from, the deterministic logic derived from mechanical causality, and one which can account for the increase in semiotic freedom which is evident in the biological hierarchy. Building upon previous work (Bruni 2003), in this article I provide a stipulative definition of semiotic freedom and its relation to causality in (...) biological and cognitive systems. To do so, I will first discuss the close relation that triadic causality and semiotic freedom have to the notions of teleology and emergence, and how the latter two are interrelated in living systems. I pinpoint some of the reservations that these notions have encountered in the history of science (including evolutionary biology and cognitive science), but stress also their necessity in the study of any given biological and cognitive system. I draw a distinction between horizontal and vertical emergence in order to arrive at a notion of ‘second order emergence’ that affords us a more viable definition of semiotic freedom. I will then attempt to show that all of these concepts are of paramount importance when we come to study processes of sensing, perception andcognition at any level of a living system. Accordingly, these ideas are part of a framework-in-development to research the scale of thresholds of semiotic freedom, by assuming a top-down approach i.e., by starting from the highest levels of semiotic freedom and cognitive processes, and exploring how those processes disaggregate into lesser degrees of freedom. I thus hope to bridge the gap between those levels from above. (shrink)

The traditional model of human cognition (TMHC) postulates an ontological and/or structural gap between conscious and unconscious mental representations. By and large, it sees higher-level mental processes as commonly conceptual or symbolic in nature and therefore conscious, whereas unconscious, lower-level representations are conceived as non-conceptual or sub-symbolic. However, experimental evidence belies this model, suggesting that higher-level mental processes can be, and often are, carried out in a wholly unconscious way and/or without conceptual representations, and that these can be processed unconsciously. (...) This entails that the TMHC, as well as the theories on mental representation it motivates and that in turn support it, is wrong. (shrink)

The emergence of organic, metabolic, cognitive and cultural codes points us to the need for a new kind of explanatory causality, and a different kind of bio-logic— one dependent on, but different from, the deterministic logic derived from mechanical causality, and one which can account for the increase in semiotic freedom which is evident in the biological hierarchy. Building upon previous work (Bruni 2003), in this article I provide a stipulative definition of semiotic freedom and its relation to causality in (...) biological and cognitive systems. To do so, I will first discuss the close relation that triadic causality and semiotic freedom have to the notions of teleology and emergence, and how the latter two are interrelated in living systems. I pinpoint some of the reservations that these notions have encountered in the history of science (including evolutionary biology and cognitive science), but stress also their necessity in the study of any given biological and cognitive system. I draw a distinction between horizontal and vertical emergence in order to arrive at a notion of ‘second order emergence’ that affords us a more viable definition of semiotic freedom. I will then attempt to show that all of these concepts are of paramount importance when we come to study processes of sensing, perception andcognition at any level of a living system. Accordingly, these ideas are part of a framework-in-development to research the scale of thresholds of semiotic freedom, by assuming a top-down approach i.e., by starting from the highest levels of semiotic freedom and cognitive processes, and exploring how those processes disaggregate into lesser degrees of freedom. I thus hope to bridge the gap between those levels from above. (shrink)

Since Freud and his co-author Breuer spoke of dissociation in 1895, a scientific paradigm was painstakingly established in the field of unconscious cognition. This is the dissociation paradigm. However, recent critical analysis of the many and various reported dissociations reveals their blurred, or unveridical, character. Moreover, we remain ignorant with respect to the ways cognitive phenomena transition from consciousness to an unconscious mode. This hinders us from filling in the puzzle of the unified mind. We conclude that we have reached (...) a Kuhnian crisis in the field of unconscious cognition, and we predict that new models, incorporating partly the relevant findings of the dissociation paradigm—but also of dynamic psychology—, will soon be established. We further predict that some of these models will be largely based on the pairs representation–process and analog–digital. (shrink)

El presente artículo aborda las consideraciones de la alteridad del otro en las elaboraciones tempranas de Heidegger. Entendidas como condición de posibilidad para un abordaje propio de las cuestiones éticas, aquí analizamos tensiones y limitaciones en la tematización del otro, con el objetivo de dar cuenta de la transición hacia una comprensión radical de la alteridad en sus trabajos posteriores a 1930, más allá de las limitaciones antropológicas y subjetivas de las elaboraciones de Husserl. Para dar cuenta de ello, en (...) primer lugar, analizamos los tratamientos respectivos en la fenomenología de Husserl, poniendo énfasis en los límites de su enfoque. En segundo lugar, abordamos las elaboraciones en torno a la alteridad del otro en los trabajos de Heidegger, para dilucidar el carácter transicional de la comprensión de base, a partir de sus desplazamientos y limitaciones propias. Finalmente, circunscribimos su enfoque sobre las estructuras relacionales, destacando algunas discusiones sobre implicancias éticas. De este modo, nos proponemos dar cuenta del carácter fronterizo de una comprensión filosófica del otro, en su empuje hacia su radicalización en el pensamiento contemporáneo. (shrink)

RESUMEN En este trabajo analizaremos las consideraciones sobre la neutralidad y la sexualidad del Dasein en sus articulaciones con la dispersión fáctica y la libertad en las elaboraciones de Heidegger entre 1927 y 1929.En este marco nos proponemos argumentar que tales consideraciones tienen como función poner de manifiesto el carácter primario de la estructura ontológica del Ser-con y el horizonte originario de la temporeidad, desde la cual circunscribe el empuje de las dinámicas respectivas. Para ello, en primer lugar analizaremos la (...) consideración de la neutralidad y la dispersión en Sein und Zeit en el marco de sus especificaciones respecto del Dasein cotidiano. Luego, distinguiremos las especificaciones y reelaboraciones en su curso de Marburg, respecto del estatuto ontológico que le confiere a la neutralidad en sus relaciones con la concreción fáctica y la libertad. Finalmente dedicaremos el último apartado al análisis e interpretación del sentido de la neutralidad y la dispersión que articula de modo diferencial en su curso de Freiburg. Junto a ello, buscamos aportar con la clarificación del lugar que ocupa las consideraciones de la corporalidad física en este período, en diálogo con interpretaciones relevantes de su obra. ABSTRACT In this work we will analyze the considerations about Dasein´s neutrality and sexuality in their articulations with the factual dispersion and freedom in Heidegger’s elaborations between 1927 and 1929. In this framework we propose to argue that such considerations have the function of highlighting the primary character of the ontological structure of Being-with and the original horizon of temporality, from which it circumscribes the thrust of the respective dynamics. To do this, we will first analyze the consideration of neutrality and dispersion in Sein und Zeit within the framework of its specifications regarding everyday Dasein. Then, we will distinguish the specifications and reworkings in his course from Marburg, regarding the ontological status that he confers on neutrality in its relations with factual concretion and freedom. Finally, we will dedicate the last section to the analysis and interpretation of the meaning of neutrality and dispersion that he articulates in a differential way in his Freiburg course. Next to it, we seek to contribute with the clarification of the place occupied by the considerations of physical corporeality in this period, in dialogue with relevant interpretations of his work. (shrink)

Las edificaciones con valor patrimonial son un testimonio excepcional del progreso de una comunidad y representan ejemplos innegables de la transferencia de conocimientos a lo largo de las generaciones. Es inevitable caminar por centro consolidado de Pasaje y no reconocer el legado cultural de muchas edificaciones. Sin embargo, también resulta fácil observar las alteraciones erróneas que sea han realizado a estas edificaciones con el objetivo de responder a las “nuevas exigencias” de la actualidad. La conservación de los bienes patrimoniales resulta (...) necesaria para la preservación de la integridad e identidad de la ciudad. La presente investigación posibilita entender el nivel de susceptibilidad que presentan las edificaciones consideradas como bienes patrimoniales, debido a que estás viviendas poseen un valor cultural. El objetivo de la investigación es el de identificar la susceptibilidad sísmica a las que están expuestas, para esto se utilizaron métodos de matrices de evaluación sísmica para medir el nivel de susceptibilidad en las edificaciones patrimoniales. (shrink)

Análisis historiográfico del relato de las vicisitudes del alfaquí Ṭālūt, elaborado por Ibn al-Qūṭiyya y reproducido por numerosas fuentes andalusíes y orientales. De dicho análisis se desprende que la supuesta versión amplia de la crónica de Ibn al-Qūṭiyya nunca existió y que la coincidencia entre varias obras en presentar una versión extensa del relato es debida a su común dependencia de un subarquetipo que amplificó retóricamente el texto original de Ibn al- Qūṭiyya.

This article is an introduction to the Synthese Special Issue, Natural Kinds: Language, Science, and Metaphysics. The issue includes new contributions to some of the main questions involved in the present philosophical debates on natural kinds and on natural kind terms. Those debates are relevant to philosophy of language, philosophy of science, and metaphysics. In philosophy of language it is highly debated what the meaning of natural kind terms is, how their reference is determined, as well as whether there are (...) differences and similarities between the semantics of natural kind terms and that of other sorts of kind terms. In philosophy of science, natural kinds are relevant because they are the basis for scientific classifications and play an explanatory role in scientific theories; thus one aim of science is to discover natural kinds and theorize about them. Natural kinds are also relevant in metaphysics, where many questions involving natural kinds are debated and especially those concerning the sort of entities we refer to when using natural kind terms, i.e., the ontological status of natural kinds; in this regard there are different views, such as conventionalism, realism and essentialism. Another metaphysical question is what it is that characterizes the naturalness of kind divisions. The introduction sketches the antecedents of some of the present views on natural kinds and natural kind terms, and indicates some of the topics dealt with in the articles that make up the issue, which can be classified in the following groups: the metaphysics and epistemology of natural kinds the semantics of natural kind terms and other kind terms questions on species and other related issues on natural kinds. However, many of the articles cover more than just one of these topics. (shrink)

Cet article montre que Fichte développe une originelle conception du langage dans ses Discours à la Nation allemande d’où il ressort non seulement le besoin de retraduire des concepts philosophiques dans un langage populaire comme aussi celui de formuler un langage plus malléable pour la philosophie en tant que telle. Afin d’explorer cette hypothèse, notre propos suivra les étapes suivantes : (i) nous analyserons la conception fichtéenne du rapport entre popularisation et flexibilisation du langage, ce qui nous permettra (ii) d’explorer (...) les raisons systématiques du rapprochement entre langue philosophique et langue populaire et (iii) de saisir précisément la compréhension du rôle philosophique du langage qui en découle. (shrink)

Muchas teorías contemporáneas han intentado fundamentar una teoría de la justicia en alguna forma de consenso, sea fáctico o hipotético. Pero esa vía presenta muchas dificultades teóricas que la vuelven difícilmente aceptable. Un consenso posible podría fundarse en una voluntad ética desprendida de actitudes excluyentes y no a la inversa. Cabe pues explorar una alternativa: dar razón de la idea de justicia por la voluntad de disrupcion de una situación percibida como injusta. Eso es lo que ha acontecido históricamente y, (...) así, la teoría de la justicia se remitiría a esa experiencia de hecho y partiría de su examen crítico. Procedería en dos partes. Primero, la caracterización de la injusticia cuyo principio es la exclusión. Ésta puede definirse como la no-pertenencia a una asociación civil dada, de personas que pertenecen a la comunidad de los hombres. La percepción de la exclusión nos llevaría a determinar tanto los requisitos de pertenencia a una asociación civil como las exigencias planteadas por compartir la condición humana. Segundo, el análisis de las principales formas de exclusión y sus modalidades. De ese análisis podrían deducirse los principios de una teoría de la justicia que partiera del rechazo de una situación de exclusión real, sea o no objeto de consenso. (shrink)

En primer término, el autor expone el proceso mediante el cual los conceptos "imagen" y "representación" han perdido su sentido originario en la historia de Occidente; a partir de allí se ha creado una situación de crisis, denominada por el autor "crisis de la representación". Ésta se caracteriza por los siguientes aspectos: 1) el cambio del estatuto óptico de la imagen; 2) la pérdida de todo paradigma visual, con lo cual la imagen ha dejado de servir como intermediaria de sentido; (...) 3) consecuencia de la anterior afirmación, las funciones metafórica y simbólica de la imagen han quedado inoperantes; 4) finalmente, se ha dado lugar a una saturación de imágenes. A partir de este diagnóstico, el autor sostiene que vivimos actualmente en una "culturafractal" u "orden de representación despótica", cuyos fenómenos afines son la estetización de los mundos de vida, la caída de la razón y de la historia. En segundo término, el autor analiza algunas obras del arte colombiano de los años noventa, en las cuales intenta mostrar el eco de la "crisis de la representación". (shrink)

The essays in this volume investigate the norms of reason--the standards which contribute to determining whether beliefs, inferences, and actions are rational. Nine philosophers and two psychologists discuss what kinds of things these norms are, how they can be situated within the natural world, and what role they play in the psychological explanation of belief and action. Current work in the theory of rationality is subject to very diverse influences ranging from experimental and theoretical psychology, through philosophy of logic and (...) language, to metaethics and the theory of practical reasoning; this range is well represented here. (shrink)

Our proposal is that there exists already a method in Husserl’s Logische Untersuchungen. Nevertheless, this method is operative, but not thematized. We characterize it as follows: analytic, descriptive, pure, reductive, intuitive, reflexive, variational and functional. Concerning Logische Untersuchungen, analysis of significations fulfills a strategic role of mediation between mathesis universalis’ analysis and phenomenology’s analysis. Finally, one of the leading features of Husserlian method is reflexion considered as anábasis of pneuma.

Se muestra como las tesis de la filosofía de la historia de Benjamin, permiten que pensemos la historia y la acción política en forma distinta a como han sido concebidas en la historiografía y la política tradicional. Así mismo, en contra de lo que podría sugerir una lectura inicial de la tesis, lo que Benjamin denomina como la acción política revolucionaria, necesitaría de una acción desligada de la violencia para poder romper con el continuo de la historia. Por último, señalamos (...) como los límites de pensar la política desvinculada de la noción del progreso histórico, permite que ésta pueda contribuir al reconocimiento de las víctimas y olvidados de la historia. (shrink)

To explain globalization of the Mexicandairy production more precisely, globalization indairy systems worldwide and within Mexico ispresented, using an intensive dairy operation in theregion of La Laguna (North Mexico), and a traditionaldairy operation in Los Altos de Jalisco (West Mexico)as examples. The focus is on the economic aspects ofregionalization, and how it relates to theglobalization process. In this context, the process ofregionalization of the North American dairy systemsand their relationships with the local systems in LaLaguna and Los Altos de Jalisco (...) are presented. Themain thesis in this paper is whether globalization hasacted as a factor to help homogenize the dairy systemsin terms of economic, political, and culturalprocesses affected by world tendencies as well aslocal trends. (shrink)

El artículo toma su punto de partida de la idea básica del "significado moral de la existencia humana". Una idea que, podría decirse, es parte de otra de Schopenhauer (él habla de la existencia en general y no sólo de la humana). y que intenta salir a la luz, aunque de muy diferente manera, en el proyecto filosófico de la llamada "ética discursiva". A esa manera se hace referencia críticamente en la última parte del artículo. Se trata, principalmente, de una (...) defensa del valor constitutivo que la conciencia moral individual representa para la vida de la sociedad, tomando distancia respecto de un punto de vista ético racionalista. (shrink)

A Teoria do Constitucionalismo Popular representa construção dogmática de relevante importância para o estabelecimento de um novo diálogo institucional e abrandamento da atual supremacia do controle de constitucionalidade promovido pelo Poder Judiciário. A aproximação da Constituição ao povo, com a consequente atribuição da autoridade interpretativa à população, pode ser viabilizada pelo Tribunal de Contas da União, instituição ainda legitimada a realizar o controle de constitucionalidade e capaz de romper com a supremacia do "judicial review".

In our paper we aim to meditate on the concept of depth (profondeur) in the works of M. Merleau-Ponty, as it is a key notion to understand the French philosopher’s concept of space. Furthermore we will try to show that space plays a fundamental role in the development of Merleau-Ponty’s philosophy, allowing us to understand important features both of his phenomenological readings and ontological project.

As we turn to the lived experience of memory, we are confronted with an eerie and enigmatic possibility: the possibility to remember what we ourselves never lived. How to explain phenomenologically this enigmatic but fundamental level of spatialized memory? I would like to come back to these issues in order to face yet another fundamental question: Does a phenomenology of spatialized memory require any onto-phenomenological concretizations?