 Since the early twentieth century, there has been a strong endorsement of claim (I) (Alberini 1927; Romero 1943; Miró Quesada 1978; Moulines 2010). But critics are more cautious about previous periods, pointing out that during the colonial period Latin American philosophy was not autonomous from education. During the nineteenth century, as clearly evident in the work of Latin American positivists, philosophical concerns had close connections to political and social interests. In fact, up to about the 1910s, there was room for skepticism about all three claims. Between the 1910s and the 40s, a generation of philosophers known as the fundadores (‘Founders’) strove to develop philosophy in Latin America as an autonomous discipline within academia, with the usual professional organizations and institutions. It was clearly owing to their efforts that philosophy became a practice in their universities analogous to what their peers were doing at the time in major Western centers of scholarship. For the first time since the Wars of Independence and the national organization that followed (roughly, l810–1898), philosophy began to be studied for its own sake. Moreover, it became a professional activity with recognition in the wider community. Through all of these developments, the Founders’ efforts bore fruit in establishing philosophical “normalcy” (maturity). Philosophers of the next generation strove to make the transformations stable. The Argentine Eduardo Rabossi (1930–2005) observes that Latin American philosophy developed relatively quickly compared to philosophy in Europe, since although Latin America followed European models, it was not until the nineteenth century that Europe itself acquired its own philosophical “normalcy” (1994, p. 36).