In today’s world, the jurisprudential and epistemic models that were valid for the eighteenth century are reproduced euphemistically through imperial and neo-cultural categories. Nevertheless, the tenets and premises of the formalistic paradigms have been seriously criticised as the idea of living and acting within the constraints of the nation state has proven to be flawed. This criticism has brought about an “epistemic earthquake” that suggests the revision of modern science. Social sciences are surrounded by a series of fruitful questions: which will be the theoretical tenets of the new social science?, and, what images and elements of analysis can substitute the axiomatic methodology dee- ply informed by the nationalistic framework that has prevailed in social science? The emergence of new paradigms is paramount and social scientists are compelled to address new elements of analysis. These elements of analysis are diverse and involve the difficult task of thinking and researching the social worlds of the nation state, the radicalisation of the world system, the revita- lisation of the understanding of the global society along with the concept of linearity, and, the evaluation of experiences and socio cultural conflicts that that will pave the way to a new form of local resistance. Within the above scenario, the possibility of the decolonisation of knowledge, education and so- ciety seems to be possible and it is presented by an intellectual mo- vement that seeks to deconstruct the concept of “intellectuality” put forward by modern thought. In order to achieve this task, this group of intellectuals from diffe- rent parts of the globe proposes a culture of epistemic resistance that questions the hegemonic western culture that has prevailed to this day. This new praxis involves the elaboration of open paradigms based on finding the “reconciliation “between scientific knowledge and common sense. In this paper we set out to explore Aime Cesaire s classic piece “Return to my native land”, then we take a glimpse into Guam Poma de Ayala s “Chronicles about a good Government”, and, finally, we draw a depiction of good example to be followed: the Inter- cultural University Amawtay Wasi. This Univeristy has been founded on the basis of learning through wisdom and good living. The decolonization of knowledge entails to establish dialogues. These dialogues should not be monolithic; on the contrary, they should take into account that the universe and its knowledges are uncountable entities and cannot be seen as a singular entity.