Social knowledge, for the most part, is knowledge through testimony. This essay is an overview of the epistemology of testimony. The essay separates knowledge from justification, characterizes testimony as a source of belief, explains why testimony is a source of knowledge, canvasses arguments for anti-reductionism and for reductionism in the reductionism vs. anti-reductionism debate, addresses counterexamples to knowledge transmission, defends a safe basis account of testimonial knowledge, and turns to social norms as a partial explanation for the reliability of testimony.

I argue that the debates over which norm constitutes assertion can be abandoned by challenging the three main motivations for a constitutive norm. The first motivation is the alleged analogy between language and games. The second motivation is the intuition that some assertions are worthy of criticism. The third is the discursive responsibilities incurred by asserting. I demonstrate that none of these offer good reasons to believe in a constitutive norm of assertion, as such a norm is understood in the (...) literature. Others who have made similar arguments conclude that assertion does not exist at all—that there is no such thing as assertion. I disagree: we do not have to relinquish the category of assertion just because it is not normatively constituted. There are alternative ways to understand and individuate assertion that do not rely on a constitutive norm. (shrink)

Suppose I make an utterance, intending it to be a command. You don’t take it to be one. Must one of us be wrong? In other words, must each utterance have, at most, one illocutionary force? Current debates over the constitutive norm of assertion and over illocutionary silencing, tend to assume that the answer is yes—that each utterance must be either an assertion, or a command, or a question, but not more than one of these. While I think that this (...) assumption is intuitive, I will argue in this paper that it is not sustainable. I’ll argue that this assumption makes it hard to explain what determines illocutionary force in a consistent and non-ad hoc way. I will demonstrate this is not fatal for the notion of illocutionary force writ large by offering some alternatives. (shrink)

Under which conditions are we epistemically justied to believe that what other people tell us is true? Traditionally, the answer has either been reductionist or anti-reductionist: Either our justication reduces to non-testimonial reasons, or we have a presumptive, though defeasible, right to believe what we are told. However, different cases pull in different directions. Intuitively, someone asking for the time is subject to different epistemic standards than a surgeon consulting a colleague before a dangerous operation. Following this line of thought, (...) this paper develops an account of testimonial justication that captures our reductionist as well as our anti-reductionist intuitions. It is argued that the speaker’s commitment to an epistemic norm, as well as the hearer’s understanding of that norm, gives the hearer a presumptive right to believe what she is told. However, this justication doesn’t apply to situations with high practical risks. Here, the hearer needs reductive reasons to believe that her interlocutor is especially qualied to give her the desired information. (shrink)