 To close, like most vibrant and still alive currents in world philosophy, the philosophy of liberation has been contributing to three key issues that are vital to all philosophy in general, namely: the question of meaning, i.e., how we produce, reproduce and transmit historically produced meanings across a variety of semiological and hermeneutical practices. This is the general question of how humans continue to communicate across time, even when their basic conditions of the production of world-views has radically altered. In tandem, the philosophy of liberation, which began partly as a challenge to a certain historiography of ideas in Latin America, continues to raise the question of how we write the history of philosophy, for whom and for what purposes, in such a way that we surrender to neither ideological distortions nor naïve purisms, neither Eurocentrism nor thirdworldism. Finally, like all transformative and enduring philosophical movements, the philosophy of liberation has since its inception articulated itself as a metaphilosophical reflection, i.e., as a philosophy that reflects on its own practice and what merits the dignity of being called philosophy tout court (Vallega 2014).