 Similarly, a critical theorist of the 1940s regards Brazilian (and, by extension, Latin American) philosophy as lacking originality, authenticity and peculiarity by virtue of its creators’ “colonial mentality,” a situation that would persist until Latin America has won “complete independence—economic, and cultural—from the imperialistic powers” (Coutinho 1943, pp. 187–188). Analogous arguments were offered later by Salazar, for whom Latin American philosophy had been, from its colonial beginnings, only “a thought of the upper class or of a refined oligarchical elite, when it has not corresponded openly to waves of foreign economic and political influence. In all these cases underdevelopment and domination are influential” (1969, p. 241). Endorsing this line of reasoning, Roig declares that the work of Founders such as the Peruvian Alejandro Deustua (1849–1945) is “a prime example of the uprooting and the alienation in Latin American thought denounced so vehemently by Augusto Salazar Bondy” (1976, p. 251).