1. Dialectical ontology can be achieved by two paths which at first glance are independent, but ultimately turn out to be complementary paths of the same movement of deflation of classical ontology.
2. The ascending path seeks to fulfill the potential of self-transcendence of the particular sciences.
3. The descending path seeks to fulfill the potential of immanence of philosophy.
4. The descending path, the eminently philosophical one, bifurcates also into two routes: on the one hand, it goes directly from the critique of the theory of ideas, vehiculated in Parmenides, Plato’s dialogue, to the deflationary ontological approach found in Philebus.
5. On the other, it traces the influence exerted by the theory of ideas in German Idealism and then spells out the deflationary consequences of the immanent critique of Hegel’s dialectic.
6. Both routes are finally unified in a contemporary dialectic conceived as network ontology.
7. The response to the objections to Hegel’s dialectic requires breaking with the teleology of the unconditioned, a constitutive mark of the Concept. Since the logicity of the Concept structures the system of philosophy as a whole, its problematization requires the global restructuring of the dialectical system.
8. From the radicalization of the system project proposed by Cirne-Lima in response to those objections, and in dialogue with the dialectic of the One and the Multiple advocated by the late Plato, the category of Idea is now reinterpreted as Idea of Coherence.
9. Although the dialectical philosophy, as in Hegel, flows into a relational and holistic ontology, there are multiple, potentially infinite ways of realizing the coherence of the whole.
10. Coherence can occur at the extremes of the maximum predominance of the One over the Many, or vice-versa. The envelopment of all possible modes of self-coherence in the process of self-organization is the dynamic logical space.
11. The typical asymmetry of the dynamic logical space – in opposition to the radical symmetry that we find in analytical versions of the logical space (eg. in the first Wittgenstein) – explains the tendency of the natural becoming to manifest itself close to Leibniz’s Configuration.
12. This critical reconstruction of the dialectical ontology entails at least the following structural changes in the system of philosophy:
a) Refusal of the project of providing the ultimate foundation for knowledge, with the corresponding collapse of the dualism between Phenomenology of the Spirit and Science of Logic, and advocacy of a fallibilistic epistemology;
b) Transformation of the inflationary metaphysics of Concept into the deflationary ontology of the Idea of Coherence, ie into a dialectical ontology;
c) Collapse of the dualism between Logic and Philosophy of the Real (Realphilosophie), the basic premise of Hegel’s objective idealism and affirmation of evolutionary idealism.