 The new skeptics mostly take the occurrence of an IDP for granted, devoting little effort to providing reliable evidence for it. And when available, the evidence is often difficult to test. A notable exception is Pereda 2006, which points out the lack of sufficient reference to Latin American publications in the numerous contributions by Latin Americans to the Enciclopedia iberoamericana de filosofía (a multi-volume reference work whose first volume appeared in 1987). Other adduced evidence is anecdotal, generally appealing to widespread occurrence of an IDP observed at conferences, learned societies, etc. Narratives to this effect commonly describe Latin American philosophers as intellectuals who fail to engage in the study and discussion of their own traditions, which they perceive as uninteresting, of poor quality, or disenfranchising. For example, adopting Enrique Dussel’s 1998 center/periphery distinction, Rabossi (2008, pp. 102ff.; see also his 1994) tells us that the Latin American philosopher is a “periphery philosopher,” with the self-image of a ‘guacho’ (slang for ‘orphan,’ or even ‘street urchin’). The guacho not only fails to acknowledge his own “philosophical parents,” but doesn’t want to know about them at all: “he doesn’t take them into account, he doesn’t read them, he is not even interested in criticizing their defects or limitations; for him, his own philosophical past doesn’t exist” (2008, p. 103, my translation). Without awareness of his own philosophical past and dialog with regional peers, the Latin American philosopher can have neither philosophical traditions nor genuine philosophical communities. A related claim is made by Hurtado (2006, pp. 206ff.; 2007. pp. 24ff.), for whom the IDP arises for Mexican philosophy, and by extension for Latin American philosophy, owing to the fact that many of its practitioners have followed a “modernizing model.” Among the numerous unwelcome traits of this model are the tendencies of its followers to form small groups and spend most of their time trying to learn some imported philosophy, citing only foreign philosophers without paying much attention to regional peers. Those who adopt this model proceed to study the latest modern tradition, which uncritically replaces previous ones. At the end of the day, in Latin American philosophy “…each modernizing movement got lost for the upcoming movement…” (Hurtado 2006, p. 206), and there are neither traditions nor stable communities of dialogue. “But the foreign philosophers,” laments Hurtado, “even those who visit our countries to deliver talks, very rarely quote us in their work. There is therefore no genuine dialogue…” (Hurtado 2006, p. 205). For Hurtado, in addition to the IDP, Latin American philosophy faces the EDP. And of the two problems, the IDP is the “central” one, thus the EDP appears to depend on the IDP (see also García-Ramírez 2011, and compare Ezcurdia 2003). In any event, on this view, Latin American philosophers will continue to face the IDP “unless we create a genuine critical dialogue among ourselves and simultaneously exercise a constantly renewed memory of past dialogues” (2006, p. 210). Until then, claim (II) is false.