 But the soundness of the cirumstantialist argument hinges on its premise 1. This is a very strong claim which entails not only that (a) the context of discovery (or creation) is to some degree apparent in any philosophical theory, so that all theories are peculiar in the above sense, but also that (b) such context renders them authentic. Yet (a) is at the very least controversial, given that it is not obvious what is Greek about Aristotle’s theory of the syllogism or German about Kant’s categorical imperative (see Nuccetelli 2003, but compare Monahan 2005). Moreover, (a) may entail peculiarity, not authenticity. For the latter, the circumstantialist needs (b), a claim for which no sound argument is in the offing. In addition, as argued in Gracia 2003, there is an irresolvable problem for anyone attempting to specify what’s necessary and sufficient for being a Latin American cultural circumstance, as opposed to the circumstances of other cultures. And no less difficult would be the task of tracing the connections between philosophical theories and culture in Latin America, given the bewildering diversity of cultures that have flourished there.