TRANSMODERNITY: Journal of Peripheral Cultural Production of the Luso-Hispanic World

This article begins with a discussion of the implications of Enrique Dussel’s “I conquer, therefore I am” (ego conquiro) thesis as the paradigm of modern imperialism. According to Dussel, underlying the “myth of modernity” (mito de la modernidad) is an epistemological structure of a substantive ego that naturalizes European colonial expansion. Dussel admits that the “I conquer, therefore, I am” thesis began earlier than Descartes’s account of the cogito, which was theorized after the Spanish colonization of the Americas, but the substantive “I” that constitutes the ego conquiro nonetheless represents a theory of knowledge that served and continues to serve the political domination of bodies that have been historically victimized. Couched within the epistemic structure of Descartes’s cogito is a duality between soul and matter, where the former represents an immortal substance detached from the body, taken to be the recipe for rational truth, while the latter is reduced to a quantifiable object occupying a “zero-point” geometrical space. But the cogito became the epistemological standpoint that allowed for the justification of the many hidden forms of domination around the world, because it masks the social, economic, and geopolitical contexts and their history to the modern subject. This article will investigate the ego conquiro thesis and its link to epistemic violence, namely, epistemic racism and epistemicide, and will argue as a concluding point for a method of resistance that foregrounds philosophical pluralism to disrupt the internalization of the epistemologies of the Global North as the common-sense position(s) of today.