 A second factor that contributed to philosophical growth and Latin-Americanism was political oppression and the periodic repression of intellectual freedom in Latin America. This was not a phenomenon limited to any one period of Latin American philosophy. The colonial regime was without a doubt paradigmatic of intellectual oppression and control, but the fact of oppression and intellectual constraints became more profound after independence. In the nineteenth century, positivists used philosophy as an instrument for specific political and social agendas, and it was used as a basis for suppressing dissent. In the twentieth century this oppressive pattern was not limited to a specific intellectual orientation; philosophical suppression became institutionalized in regimes of the right and the left.  The result has always been the same: intellectual abuse, the violation of rights indispensable for the pursuit of philosophical ideas and their investigation, the lack of freedom of expression, and the manipulation of pedagogic institutions and scientific investigation for political and ideological ends. Latin American intellectuals subject to these pressures have regularly been forced to go into exile, a state of affairs that has become almost customary and is prevalent to this day in some countries. Frondizi’s life is paradigmatic of the situation: his many trips throughout Latin America were the result of the periodic political upheavals and oppression in Argentina. An indirect but unexpectedly beneficial result of this recurring situation was that the philosophical peripatetism of Latin American philosophers contributed to inter-American philosophical dialogue.