 According to distinctivists, a chief distinguishing characteristic of Latin American philosophy is—or should be—authenticity, a feature of any “philosophical product that, like any other cultural product has integrity and is devoid of falsity or pretense. In this sense, we say, for example, that Kant’s philosophy is authentic, but spiritism is pseudo-philosophy” (Salazar Bondy 1968, pp. 100–101, my translation). Salazar (1968, p. 101) and (Hurtado 2006, p. 209) distinguish authenticity from peculiarity, the regional coloring of a philosophical product that is characteristically Latin American. A philosophical work may be peculiar by virtue of discussing a Latin American theme or by virtue of being the product of a Latin American author, even when it could lack authenticity, originality, or both. At the same time, it could be original and/or authentic without being peculiar. Since a full account of such conceptual inter-relations goes beyond our present purpose, let’s stipulate that a Latin American philosophy is