 Gracia’s thought is that these historical connections matter: one cannot understand the work of Las Casas and Clavijero, for example, without understanding the significance of scholastic work in Spain. And, one cannot understand the work of Latin American liberals and positivists without understanding the web of historical ties that followed from Iberian colonialism. Certainly, one cannot understand early twentieth century Latin American philosophy without understanding the Iberian-to-Latin American intellectual connections that go through José Ortega y Gasset or José Gaos. So, on Gracia’s account, the term “Hispanic philosophy” earns its theoretical keep by organizing our conception of things in a way that informatively characterizes some contingent but nevertheless real and informative feature of the world.