 This conception of Latin American philosophy as an ethnic philosophy is inspired by Wittgenstein’s ‘family resemblances’ theory for concepts such as ‘game’ and ‘funny.’ For example, there is no distinguishing feature that all games have in common in virtue of which they are games. Rather, there are resemblances between activities we call ‘games’ that are like the resemblances between members of a single family. Similarly, there are no distinguishing properties of an ethnic philosophy but numerous properties that would each be a sufficient condition for belonging to it. This seems to entail that that an ethnic philosophy can be categorized in a variety of ways, given that its identity hinges at least in part on the adopted “selective point of view” with regard to its properties. Some cases illustrating the claim come readily to mind. Consider Picasso’s works. They may be legitimately categorized as French under one selective point of view, and as Spanish under another. Thus, whether they fall under one or the other is at least in part contingent upon a selective point of view (Gracia 2003, p. 65). Likewise, it is possible that certain philosophical works belong to Latin American philosophy under one selective point of view, but not under another. Thus, whether Latin American philosophy turns out to be thin or robust would then itself be contingent, at least in part, upon which selective point of view one were to adopt. In short, since the concept ‘Latin American philosophy’ is relevantly analogous to concepts such as ‘game’ or ‘funny,’ there are no necessary and sufficient conditions for individuating Latin American philosophy; but a variety of selective criteria are possible. Each such criterion would be legitimate, provided that it captured a contextually determined, sufficient condition for being an instance of Latin American philosophy. Here is how the ethnic-philosophy theorist spells out his view on this matter