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In this talk Fasil Merawi argues that Ethiopian philosophy is grounded in an illusory foundation that takes the Hatatas as a foundation of philosophical criticism. It is an intellectual exercise that is born from a Eurocentric discourse that is involved in the search for an Other that can think like the European man. The picture of Ethiopian philosophy as being founded on the Hatatas is part of a larger effort to introduce an Ethiopian philosophical tradition that is made up of written philosophy, adapted philosophical wisdom, and societal wisdom and proverbs. Such an understanding of Ethiopian philosophy has not only failed to establish the authorship and philosophical worth of the Hatatas, but it also does not explain the epistemic context within which such an exercise originated in the first place. In this paper, it will be argued that Ethiopian philosophy is still in the making and that the idea of an Ethiopian philosophy that is founded on the Hatatas exhibits three basic limitations. First of all, it has emerged in a Eurocentric discourse and its real purpose is to identify a form of subjectivity that participates in the European form of individual rationality. Secondly, the proponents of the Hatatas did not prove the philosophical nature of the texts and instead equated philosophy in the broadest sense with a strict philosophical culture that is founded on metaphysical, epistemic, and axiological considerations. Thirdly, the defenders of the Hatatas have failed to prove that the texts are authored by Ethiopians and not by Giusto D’urbino. As a result of this, most commentators on the Hatatas have accepted the validity of the Hatatas without properly explaining the striking similarities that are found between the personalities of Zera Yacob and Giusto D’urbino. The paper thus argues that Ethiopian philosophy is still searching for its identity and that it is not grounded in the Hatatas.