 The philosophy of liberation aims to think the distinct place and role of Latin American in world history using what are argued to be autochthonous cultural and intellectual resources, from out of a situation of economic, cultural, political, and philosophical dependency. It has a practical aim: liberation. In very general terms, the philosophy of liberation defines itself as a counter-philosophical discourse, whether it be as a critique of colonialism, imperialism, globalization, racism, and sexism, which is articulated from out of the experience of exploitation, destitution, alienation and reification, in the name of the projects of liberation, autonomy and authenticity. That is, the philosophy of liberation has presented itself as an “epistemic rupture” that aims to critique and challenge not only basic assumptions and themes of Euro-American philosophy, but also to make philosophy more responsive to and responsible for the socio-political situation in which it always finds itself. Thus, by “counter-philosophical discourse”, philosophers of liberation did not mean that it was “anti-philosophical”. Instead, they meant to emphasize a heightened degree of reflexiveness or self-awareness in their theorizing. Positively, the philosophy of liberation affirms cultural diversity, gender and racial equality, and political sovereignty. In more recent years, some philosophers of liberation have been using the language of “pluriversality,” instead of “universality,” to refer to this fundamental affirmation and celebration of global cultural diversity (Dussel 2015; Mignolo 2011). The philosophy of liberation’s philosophical orbit is defined by the axes of critique, commitment, engagement, and liberation. As a critique of all forms of philosophical dependency and inauthenticity, it is consciously and avowedly a metaphilosophy. The philosophy of liberation is thus, among other things, a view about what counts as philosophy and how it should be pursued.