ABSTRACT
This chapter attempts a critique of the contemporary ethical structure of space and contributes to its re-examination through the logic that accepts that the problem, as Lipovetsky put it, lies in identifying 'what has to be protected in order to be opened up and not what has to be opened up in order to be protected'. The Western world discovered Bakhtin in the 1960s and the translations of his work lent perspective to the anti-monological vision of the world. In the post-modern age, the ethic of propriety was replaced by the ethic of happiness, an ethic that places the personal good before the social, catholic good. The civic aspect of collective space is invited to inhabit the space, receiving, with interactive acknowledgements, own desires and needs without staking them to an already existing conceptual-semiotic functional order and without disengaging them from the social body.
