 Lucius Outlaw characterizes modern European philosophers as sharing a commitment to a “project of modernity” that aimed to put all human activity “under the aegis of ‘reason’” (1996, 147; see also Kirkland 2018; Yancy 2020; Dussel 1995, 2013, 2018; McCarthy 2009; Mehta 1999). Despite a diversity of approaches and disagreements, the modern Europeans shared a distinctive philosophy of history that defined progress as the expansion of freedom and rationality. Social institutions and cultures could then be compared and ranked in regard to this singular metric of universal development. It was useful for Empire, as Outlaw argues, to reframe the wide expanse of alterity among human beings and cultures as developmental differences. The possibilities of a true pluralism was then foreclosed by norms of modernity. The unfortunate result still with us is that the impetus to study current social and cultural differences in thought, or the variety of philosophical writings, is diminished on the grounds that these constitute inessential and accidental aspects of the human condition, irrelevant to the formulation or discernment of freedom and reason. Eurocentrism in philosophical curricula is then no accident, Outlaw concludes, nor is it viewed as a deficiency since the modern European canon is assumed to provide sufficient elaboration and debate over the universal principles of freedom and reason.