she considers indispensible to understand Mesoamerican thought. Consider that she concludes the book by calling for a hermeneutics of orality to understand indigenous religions and overcome the fixation on alphabetic culture. In The Invention of the Americas, Dussel calls for a hermeneutic of 1492 from the Others perspective and he makes what I take as an important and valid contribution to the creative and critical reconstruction of important elements in Aztec and Maya thought.[4] However, his hermeneutic and the change of skin and eyes that Dussel defends, does not involve a systematic form of taking from the lips, that is, a serious consideration of orality and an intense dialogical engagement with contemporary indigenous communities who could help to further understand indigenous ideas and practices. These ideas and practices can serve not only to critique the West, but also to formulate alternatives to modern ideals from perspectives other than those of Bolivar and Marx, just to name two pillars in Latin American leftist thought. This is not to say that Dussels engagement with indigenous thought is not itself the result of his being challenged by and of having some exchanges with indigenous communities. And it is not to say either that Bolivar and Marx do not offer elements for the elaboration of a transmodern position in Latin America. What it means is that Dussels idea of transmodernity demands more radical forms of dialogues than the ones that he, as philosopher, historian, and theologian has pursued. Transmodernity is a challenge that he has posed to Western thought in general and that his own work still needs to express in a more consistent manner. While much of his critique of Eurocentrism is fundamental for critical thinking today, his thought demands other critical and constructive interventions, other vistas that works such as Marcoss have begun to address.Marcoss Taken from the Lips can be thus read as a critical response to the still lingering imperial forms of religious studies, as well as a complement to, as well as, in a way, a more consistent expression of a transmodern methodology than the one that appears in decolonial works such as Dussels. One way in which Marcoss methodology complements and radicalizes the ideas in The Invention of the Americas is that Marcos combines ethnohistory with ethnography in order to understand the ideas that she finds in colonial texts and codices. Consistent with the Mesoamerican ideas that she identifies, the meaning in writings from the past illuminate and are illuminated, not simply by Marcoss own interpretive horizon, but by the practices and discourses that she knows and with which she engages as a result of her participatory research. In this sense the past appears to be connected to the present, and the present with the past, another feature of indigenous cosmology.Marcos performs a similar logic in her approach to philosophy and practice. For her, philosophies are not simply abstract ideas that can only appear in systematic and rational discourse. Her approach to philosophy rather emerges from the idea that:Cognitive frameworks pervade our thinking, influence our conceptions of causality, and guide