 There is some evidence that syllabi of the period included work by the Mexican philosopher Samuel Ramos, and by Patrick Romanell, an important English-language discussant of Mexican philosophy (Soldatenko  1996).[5]  Moreover, Spanish philosopher José Ortega y Gasset’s perspectivism—roughly, the idea that knowledge is perspectival, and frequently structured by features of culture, time, and place—may have filtered into the self-understanding of parts of the movement, in part because of his putative influence on Mexican figures, the availability of translations of his work, and some discussion of him in the work of Octavio Paz. Nevertheless, systematic attempts to pursue anything like a Chicanx philosophy in a form that might be recognized as academic philosophy was rare. In general, the Chicano movement was not marked by frequent or sustained attempts to elaborate an explicit theoretical foundation in philosophical terms (I. Garcia 2015).