  Finally, it is important to delineate what will be considered within the scope of analytic philosophy for the present work. Our consideration of analytic philosophy is not limited to work involving conceptual analysis. Indeed, as Ezcurdia (2015) maintains, not all philosophers who consider themselves analytic adopt this method, and those who do disagree about the way in which it should be understood. Rabossi (1975) defends the idea that analytic philosophy can be identified by considering certain family resemblances. He suggests the following family traits: a positive attitude toward scientific knowledge; a cautious attitude toward metaphysics; a conception of philosophy as a conceptual task, which takes conceptual analysis as a method; a close relationship between language and philosophy; a concern with seeking argumentative answers to philosophical problems; search for conceptual clarity. In the case of analytic philosophy in Latin America, we must add two other family traits to the above list; these traits distinguish the ways in which philosophy is practiced in Latin America from how it is practiced in other parts of the world. First, since analytic philosophy was introduced when other philosophical traditions were dominant, philosophical reflections in the analytic tradition frequently go hand in hand with metaphilosophical issues (e.g. the nature of philosophy, its role in society, its specific way of teaching, the relationships amongst various philosophical traditions, etc.). Second, since the introduction of analytic philosophy in Latin American countries was related to a quest to change conservative intellectual institutions, social and political structures, and their forms of management, the critical and constructive spirit of analytic philosophy led many of its practitioners in Latin America to engage politically in a variety of ways in their home countries.