 For philosophers in the analectical current, the authentic people is what is always outside the totality. Its form of being cannot be determined once and for all. It is at a given time, as it gives expression to its quest for justice that has left its own legacy and memory of struggle. However, its continuing quest for justice and the redress of past sufferings remain undetermined and unaccounted for. If for the ontologicist current the role of the philosopher is to guide the people to recognize its own deep and unsuspected wisdom, for the analectical philosopher the role of philosopher is one that is focused on being attentive to the clamoring, or “interpellations”, of the people, so that he or she can give voice to their cry for justice. That said, it must also be noted that both Dussel and Scannone have moved beyond many of these ideas, as they were first formulated in the early seventies (Dussel 1998, 2007; Scannone 1990). To this extent the analectical denomination may be already anachronistic. While Scannone, remaining faithful to his Levinasian philosophical commitments, has turned towards the development of “inter-cultural philosophy”, Dussel’s critical engagement with Karl-Otto Apel and Jürgen Habermas has led him to develop a more dialectical philosophy of liberation, one which has made the linguistic and pragmatic turn (Vallega 2014). Furthermore, in dialogue with Walter Mignolo and Santiago Castro-Gómez, Dussel has been arguing that the philosophy of liberation contributed and is part of the “decolonial turn” in Latin American philosophy (see Castro-Gómez, 2011; Dussel 2015; Mignolo, 2011; Mignol and Walsh 2018; Moraña, Dussel, Jáuregi, eds. 2008; Allen and Mendieta, forthcoming).