 Ellacuría worked closely with the Spanish philosopher Zubiri, whose work aimed to overcome the separation between epistemology and ontology, knower and known, through the notion of what he called “sentient intelligence”, or “feeling logos”. Ellacuría took up Zubiri’s ontological work and transformed it into a philosophy of history. Reality is historical and thus it is dynamic. Dynamic historical reality is where subjects are formed, but they are also the ones that make historical reality transformative because of their praxis, their practical engagement with the world. The praxis of human, however, is also always the expansion of the horizon of action. Praxis gives rise to more possibilities for engagement historical reality. The telos of praxis is thus greater liberty. His incomplete magnum opus Filosofía de la realidad histórica (1991) aimed to develop a philosophy of history that celebrated the “historical intelligence” that is the sediment of praxical beings taking charge of their historical reality that aims at greater liberty. It is to be noted that Ellacuría’s philosophy of history and “feeling logos” have been most effectively taken up in Dussel’s most recent work on the ethics and politics of liberation, which is one reason that, as was noted above, the “analectical” designator may no longer be a useful denomination for a current that has been influenced so profoundly by recent developments in Latin American philosophy (Dussel 1998, 2007, 2009, 2017, 2018; Bautista 2014; Grant 2020; Mills 2018).