  A second issue that has been widely discussed is the teaching of philosophy, both at the university and the secondary school level. The issue of teaching philosophy is entrenched with the conception of philosophizing itself. For centuries, since colonial times, Latin America was merely a receptor of philosophy produced in other regions. In the second half of the twentieth century, however, the debate around the idea of an authentic Latin American philosophy was clearly  settled[60], and both these political and academic movements, together with analytic philosophy (which usually focuses on problems and arguments rather than on figures and theories), helped question the traditional academic practices in the region. The claim defended by many analytic philosophers in the region was that teaching philosophy should promote original philosophical thinking rather than merely reproducing the philosophical developments of others. For instance, Gaos (1956) insisted on changing the university curricula of philosophy, seeking to transform educational institutions in order to create philosophers able to produce their own philosophies. Another powerful idea, proposed by Rabossi and his research group, was to take seriously Kant’s claim that philosophy cannot be taught but philosophizing can, and to develop a series of teaching strategies in order to instill in philosophy students the relevant “know-how” proper to philosophical practice (Rabossi 1987; González and Stigol 1993). Teaching philosophy is no longer considered merely a way of transmitting information to students about historical figures and theories (to give them propositional knowledge about philosophy); instead, under a “critical model” of teaching philosophy (opposed to the traditional “dogmatic” model), teaching is seen as a way of promoting philosophical  thinking.[61]