For example, many philosophers have been inclined to accept:
“Philosophers are too risk averse, and this makes listening to philosophers tedious.”
In modern times, philosophers who do not discuss Judaism are not ordinarily classified as Jewish philosophers.
Presumably, however, philosophers are not essentially philosophers.
Third, philosophers have located norms that govern paradigmatic imaginative episodes (section 1.3).
Second, philosophers have used other mental entities to understand the inputs and outputs of imagination.
This group was the first generation of Latin American philosophers to benefit from formal education in philosophy.
The philosophers are initially distinguished from non-philosophers because they answer questions like ‘What is beautiful?’
These philosophers will have thought long and hard about the relevant propositions, and (we would hope) have a very clear understanding of them.
Nevertheless, so far as this argument shows, the success or happiness of appropriately ruled non-philosophers is just as real as that of philosophers.
Philosophers interested in this topic should consult the entry on emergent properties, where the contributions of all these philosophers have been discussed.
But the Republic also records considerable skepticism about democratic tolerance of philosophers (487a–499a, cf. 517a), and does not say that only a democracy could tolerate philosophers.
If the philosophers are motivated to do what is just by their knowledge of the forms, then there would seem to be an enormous gap between philosophers and non-philosophers.
Feminist canon revision is most distinctive, and most radical, in its retrieval of women philosophers for the historical record, and in its placement of women in the canon of great philosophers.
By the late 1990s, some mainstream political philosophers were becoming acquainted with social models of disability, and some disability theorists were gaining a hearing among political philosophers.
Among the Arabic-speaking philosophers, al-Kindi was virtually alone in affirming the finitude of time; most others philosophers argued that time must necessarily be infinite in that it could have no beginning.
It is easy to find philosophers suggesting that altruism is required for morality or that egoism is incompatible with morality—and easier still to find philosophers who claim that other philosophers think this.
In particular, intuition deniers maintain that a careful inspection of philosophical practice reveals that philosophers don’t rely on intuitions to justify philosophical views; rather, philosophers rely on arguments (see, e.g., Cappelen 2012: 170; Deutsch 2009: 451).
The notion of a proposition can also be found in the works of Medieval philosophers, including especially Abelard (1079–1142) and his followers, but also among later scholastic philosophers in England, including Adam Wodeham (d. 1358) and Walter Burleigh (1275–1344).
Curiously, accounts nowadays of the lives of historical philosophers, usually written by philosophers for philosophers, often begin with this sort of statement, even though most philosophers otherwise write as if circumstances were irrelevant.
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