In this companion to the Public Television series, journalist Wim Kayzer invited a diverse cast of six of today's greatest scientific thinkers to discuss, debate, and argue their points regarding why we are here on this planet, in this universe.

The marriage of philosophy and fiction in the first third of Spain's twentieth century was a fertile one. It produced some truly notable offspring—novels that cross genre boundaries to find innovative forms, and treatises that fuse literature and philosophy in new ways. In her illuminating interdisciplinary study of Spanish fiction of the "Silver Age," Roberta Johnson places this important body of Spanish literature in context through a synthesis of social, literary, and philosophical history. Her examination of the work of Miguel de Unamuno, Pio Baroja, Azorin, Ramon Perez de Ayala, Juan Ramon Jimenez, Gabriel Miro, Pedro Salinas, Rosa Chacel, and Benjamin Jarnes brings to light philosophical frictions and debates and opens new interpersonal and intertextual perspectives on many of the period's most canonical novels. Johnson reformulates the traditional discussion of generations and "isms" by viewing the period as an intergenerational complex in which writers with similar philosophical and personal interests constituted dynamic groupings that interacted and constantly defined and redefined one another. Current narratological theories, including those of Todorov, Genette, Bakhtin, and Martinez Bonati, assist in teasing out the intertextual maneuvers and philosophical conflicts embedded in the novels of the period, while the sociological and biographical material bridges the philosophical and literary analyses. The result, solidly grounded in original archival research, is a convincingly complete picture of Spain's intellectual world in the first thirty years of this century. Crossfire should revolutionize thinking about the Generation of '98 and the Generation of '14 by identifying the heterogeneous philosophical sources of each and the writers' reactions to them in fiction.

Nuestra segunda vida en el mundo digital, la comida genéticamente modificada, las prótesis de nueva generación y las tecnologías reproductivas son aspectos ya familiares de la condición posthumana. Ya que se han borrado las fronteras entre aquello que es humano y aquello que no lo es, poniendo en evidencia la base no natural del ser humano actual. Desde el punto de vista de la Filosofía y la Teoría Política, urge actualizar las definiciones de identidad y los fenómenos sociales a raíz de este salto. Con un simple análisis se verá que después de haber constatado el fin del Humanismo, es preciso ver en esta transformación las malas intenciones de una colonización de la vida por parte de los mercados y su lógica del beneficio. Es preciso, pues, adecuar la teoría a los cambios en curso, sin añoranzas por una humanidad ahora perdida y cogiendo las oportunidades ofrecidas por las formas de Neohumanismo que nacen de los movimientos medio ambientales y de los Estudios de Género y Postcoloniales.

The classic conception of human transcendental consciousness assumes its self-supporting existential status within the horizon of life-world, nature and earth. Yet this assumed absoluteness does not entail the nature of its powers, neither their constitutive force. This latter call for an existential source reaching beyond the generative life-world network. Transcendental consciousness, having lost its absolute status (its point of reference) it is the role of the logos to lay down the harmonious positioning in the cosmic sphere of the all, establishing an original foundation of phenomenology in the primogenital ontopoiesis of life. ​