 Second, the existing canon has too many omissions on crucial issues, especially in regard to moral and political debate, to be taken as sufficient unto itself, given that such topics as slavery were extensively discussed and debated by other theorists in the same time period. The question of how to expand, if not reconstitute, the canon of modern philosophy has generated debate over what constitutes “philosophical” writings as opposed to other sorts. It is important to remember that the canon of modern European philosophers does not include only professional philosophers working within universities: such professionals did not even appear until the beginning of the 19th century. And the issue of what makes a text count as a philosophical argument is of course subject to further debate. Many of the already accepted canonical European texts come in the form of letters, memoirs, fiction, dialogues, interpretations of sacred writings, and journalistic essays. Think of Augustine’s Confessions, Thomas More’s Utopia, Hume’s Dialogues on Natural Religion, Pascal’s Pensees, The Federalist Papers, Nietzsche’s Thus Spake Zarathustra, or Edmund Burke’s Reflections on the Revolution in France. Philosophers read texts in a philosophical manner even when the text itself is not written in the form of a logically ordered argument.