 The foregoing does not imply that VE is a house divided against itself. On the contrary, we find a spectrum of conventional and alternative approaches rather than a simple dichotomy, and among various practitioners we often see a “live and let live” attitude. Thus while some practitioners of alternative VE counsel a radical, wholesale break from conventional questions or methods, most either blend conventional and alternative elements (e.g., Zagzebski, Riggs, Battaly), or see value in conventional VE (e.g., Baehr 2011). Conventional practitioners likewise recognize that “alternative” questions are not only important but as old as philosophy itself, such as questions about wisdom and the social transmission of knowledge. The same goes for the “alternative” methods of consulting literature, as Plato looked to Homer, approaching philosophical questions with scientific tools, as Aristotle inquired into the biological and social bases of cognition, and referring to scripture, as the Islamic philosophical tradition did in relation to the norms of testimony.