Modern life is deeply eurocentric. In order to adequately understand how this is so, we need to overcome the very structures of how we think. If we do not, any critique of eurocentrism will remain partial: it will rely, uncritically, on ways of thinking whose eurocentricity is unrecognised and so is reproduced rather than transformed. Partial critiques of this kind are forms of ‘eurocentric anti-eurocentrism’.1