 But the new skeptics, confident that both problems, the IDP and EDP, can be resolved invariably offer a list of suggestions about how to do that. There is, however, considerable unacknowledged overlap in such “repair manuals,” which suggests that the new skeptics fail to establish among themselves an internal philosophical dialogue whose very absence from Latin American philosophy they see as a problem. If this ad hominem is strong, then the new skeptics’ challenge to claim (II) is not without problems of its own. For the argument charges that new skepticism appears itself to suffer from the very flaw it criticizes in Latin American philosophy: namely, the new skeptic omits not just establishing a dialogue with, but even acknowledging, the works by other Latin American philosophers on the topic at issue. And although some new skeptics do make some such references (e.g., García-Ramírez 2011), these are limited to the work of those who are also new skeptics. But not all Latin American philosophers face the IDP, since as we shall see next there is abundant textual evidence that the metaphilosophical questions of concern here have generated intense dialogue and discernible skeptical and anti-skeptical traditions. For this reason, claim (II)—viz., that there are stable philosophical traditions and communities in the region, of the sort commonly found in major centers of Western philosophy— has not yet been shown false.