Walter D. Mignolo's chapter "Prophets Facing Sidewise: The Geopolitics of Knowledge and the Colonial Difference" explores the entanglement of Hindu nationalism and Western neo-liberalism in a long history of coloniality, which is often hidden under the rhetoric of modernity. He argues that there is no universal locus of enunciation for articulating the universal, and that both Indians and Western progressive intellectuals need to work together to undermine the assumptions that Western liberal thinkers are better placed to understand the common good than Indian thinkers in post-partition India. Mignolo emphasizes that science does not inherently carry ethics and politics, and can be both imperial and liberating, depending on its context. He critiques the idea of "critical universalism" proposed by Amartya Sen and Martha Nussbaum, arguing that it fails to address the colonial epistemic difference and the hidden logic of coloniality. Instead, he advocates for a dialogical and critical cosmopolitanism, or pluriversality, which recognizes the geo-historical and biographical experiences of different intellectual laborers. Mignolo also discusses the work of Vandana Shiva and Ashis Nandy, who critique Western imperialism and neo-liberalism, and their potential contributions to understanding the complexities of coloniality and modernity. He concludes by proposing epistemic delinking as a step towards a global move toward pluriversality, emphasizing the need to recognize the regional positions and local histories of different intellectual traditions.Walter D. Mignolo's chapter "Prophets Facing Sidewise: The Geopolitics of Knowledge and the Colonial Difference" explores the entanglement of Hindu nationalism and Western neo-liberalism in a long history of coloniality, which is often hidden under the rhetoric of modernity. He argues that there is no universal locus of enunciation for articulating the universal, and that both Indians and Western progressive intellectuals need to work together to undermine the assumptions that Western liberal thinkers are better placed to understand the common good than Indian thinkers in post-partition India. Mignolo emphasizes that science does not inherently carry ethics and politics, and can be both imperial and liberating, depending on its context. He critiques the idea of "critical universalism" proposed by Amartya Sen and Martha Nussbaum, arguing that it fails to address the colonial epistemic difference and the hidden logic of coloniality. Instead, he advocates for a dialogical and critical cosmopolitanism, or pluriversality, which recognizes the geo-historical and biographical experiences of different intellectual laborers. Mignolo also discusses the work of Vandana Shiva and Ashis Nandy, who critique Western imperialism and neo-liberalism, and their potential contributions to understanding the complexities of coloniality and modernity. He concludes by proposing epistemic delinking as a step towards a global move toward pluriversality, emphasizing the need to recognize the regional positions and local histories of different intellectual traditions.