Kantian transcendental aesthetics insisted on space as an a priori form (along with time) of human sensibility. In doing so, however, he focused on space in general, and on human beings in general. Later developments of transcendental aesthetics worked towards a relativisation, historicisation and multiplication of spatial a priori: in zoology, with plural forms of space as experienced by different animal species (Uexküll); in psychiatry, with psychopathological experiences that variously decline human spatiality (Binswanger), in the visual arts, with the perceptual categories determining the conditions of representativeness in different periods (Wölfflin). Cassirer, in his turn, elaborated a distinction between theoretical, mythical and aesthetic space. As processes of global virtualisation of our existence through 360 degrees virtual environments (recently announced by Mark Zuckerberg's Metaverse) promise to radically alter our relationship to the space in which we live and act. Do we perhaps need new tools to conceptualise this cultural context, which is both aesthetic and political?