 Thus, this project of modernity gave birth to a “false universalism that blocks the appreciation of racial and ethnic differences…and contributed to deceptions that masked various forms of domination that were rationalized…” (Outlaw 1996, 150). Critical social theory worthy of the name needs to embrace a pluralism of philosophical projects, concepts, and frameworks that have arisen from differently situated thinkers from diverse regions or group experiences who are addressing, at least in some cases, dissimilar puzzles and challenges. A pluralist approach to philosophical projects can then engage in critical dialogue across these differences. The point of noting real philosophical alterities for Outlaw is not to counsel empty tolerance but to avoid presumptive judgments based on putative universals crafted by only one side.