 The main challenge for this view is how to avoid an anything-goes form of metaphilosophical relativism. Gracia (2003, p. 66) has sought to eliminate this threat by emphasizing that it is not only a contextually determined, selective point of view that matters for individuating ethnic philosophies. Reality also has a role, possibly in connection with history, which Gracia invokes to explain the nature of “philosophical texts.” On his view, these are “historical entities, the product of historical beings in particular times and places whose identities are linked to the context in which they were produced and which, for that reason, depend on them” (2003, p. 65). Metaphilosophical relativists can, however, welcome this appeal to history, though they would further insist that it is not only philosophical texts but also the truth of philosophical theories that’s similarly contingent upon historical context. In fact, more than a mere logical possibility, relativism of this sort is by now a strong twentieth century tradition in the philosophy of science (see, e.g., Kuhn 1962, especially chapter 10).