ABSTRACTThere is good reason to regard John Locke’s treatment of testimony as perhaps the most important of the early modern period. It is sophisticated, well developed, pioneering, and seems to ha...

Contemporary discussions of the epistemology of testimony are often framed in terms of the disagreement on this topic between Hume and Reid. However, it is widely assumed that, prior to Hume, philosophers in the grip of Enlightenment individualism neglected philosophical questions about testimony, simply treating testimony as ordinary empirical evidence. In fact, although the evidential model of testimony was popular in early modern philosophy, it was also the subject of vigorous debate. This chapter examines Locke's defence of the evidential model (...) of testimony along with the opposing views of three early critics of Locke: G. W. Leibniz, Mary Astell, and Peter Browne. (shrink)

This paper considers whether we should believe philosophical claims on the basis of testimony in light of related debates about aesthetic and moral testimony. It is argued that we should not believe philosophical claims on testimony, and different explanations of why we should not are considered. It is suggested that the reason why we should not believe philosophical claims on testimony might be that philosophy is not truth-directed.

To what extent can we rely on others for information without such reliance becoming epistemically problematic? In this paper, this question is addressed in terms of a specific form of reliance: cognitive outsourcing. Cognitive outsourcing involves handing over (outsourcing) one’s information collection and processing (the cognitive) to others. The specific question that will be asked about such outsourcing is if there is an epistemic problem about cognitive outsourcing as such. To ask if there is an epistemic problem with x for (...) S is to ask if x is a problem for S’s ability to acquire true belief and avoid false belief. To ask if there is a problem for S with x as such is to ask if it is impossible to solve the problem for S while leaving x as is. I argue that, if we consider the five most plausible candidate epistemic problems raised by cognitive outsourcing—i.e., unreliability, gullibility, irrationality, dependency, and lack of epistemic autonomy—we see for each candidate that it is either not an epistemic problem, or not a problem about cognitive outsourcing as such. (shrink)

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.

Este artigo é uma breve introdução à filosofia da linguagem. Ele se concentra nos problemas que surgem a partir de dois conceitos centrais: referência e significado. Em particular, o foco central é no problema fundacional da referência e no problema descritivo do significado, assim como a relação entre eles. Embora esta de modo algum seja uma introdução exaustiva ao tema, muitos conceitos centrais são clarificados, como por exemplo teoria da referência, termo singular, termo geral, teoria do significado, composicionalidade, conteúdo, significado (...) linguístico, implicatura conversacional, vagueza, etc. Espera-se que sirva como um primeiro contato com a disciplina, principalmente voltado a estudantes de filosofia, filosofia da linguagem e áreas afins. (shrink)

In 1705, Mary Astell and Damaris Masham both published works advocating for women's use of individual judgment in matters of religion. Although both philosophers advocate for women's education and intellectual autonomy, and both are adherents of the Church of England, they differ dramatically in their attitudes to religious authority. These differences are rooted in a deeper disagreement about the nature of epistemic authority in general. Astell defends an interpersonal model of epistemic authority on which we properly trust testimony when the (...) testifier is answerable for its truth. Masham holds an evidence model of epistemic authority on which testimony is treated as an ordinary piece of empirical evidence. Central to Masham's argument is her contention that religious beliefs based on the kind of authority recognized by Astell could never serve as a stable source of moral motivation. Because of their different theories of epistemic authority, Masham's defense of women's intellectual autonomy leads to a radical anti-clericalism, while Astell's defense is fully consistent with her insistence on deference to the established church. (shrink)

Locke's reputation as a sceptic regarding testimony, and the resultant mockery by epistemologists with social inclinations, is well known. In particular Michael Welbourne, in his article ‘The Community of Knowledge’ (1981), depicts Lockean epistemology as fundamentally opposed to a social conception of knowledge, claiming that he ‘could not even conceive of the possibility of a community of knowledge’. This interpretation of Locke is flawed. Whilst Locke does not grant the honorific ‘knowledge’ to anything short of certainty, he nonetheless held what (...) we would call ‘testimonial knowledge’ in appropriate esteem. This can be shown by his careful distinction between testimony and mere received opinion. Furthermore, this distinction is dependent upon a knowledge community which enables hearers of testimony to access alternative accounts. In view of this, we can consider Locke's Conduct of the Understanding in a new light. Dedicated to the autodidact adult, The Conduct directs the learner to reason clearly and well. One goal is to render adult students capable of assessing testimony. The advice given is social in nature. The student must not limit his study to ‘one sort of men or one sort of books’. Otherwise, he faces the sort of cognitive isolation which would render him a mere receiver of opinion. The picture of Locke that emerges is not that of a dyed-in-the-wool sceptic regarding testimonial knowledge, but of a philosopher who formed an embryonic social epistemology embedded within a programme of adult education. (shrink)

This article argues that Locke's views about the nature of knowledge, on the one hand, and about the proper regulation of probable judgment, on the other hand, give rise to a radical form of individual epistemic autonomy. Three theses are defended: First, Locke's conception of the nature of knowledge implies that the knowledge of other individuals has little (to no) influence on whether one knows something. Locke denies that knowledge is the kind of thing that could, even in theory, be (...) transmitted by testimony. Second, Locke's treatment of probability and probable judgment gives a specific role to testimonial evidence, but within such strict limits that the probable judgments of others should play no role in influencing the strength of one's own judgments. Third, in his New Essays Concerning Human Understanding, Leibniz recognizes the radicalness of Locke's position and sees this as reason to reject aspects of Locke's account of knowledge and his treatment of probable judgment. Finally, these views have implications for how Locke conceives of collective inquiry and the division of epistemic labor among inquirers. (shrink)

Goldman's notions of expert and testimony in epistemological contexts are extended to normative issues. The result is a sketch of a conceptual framework: several types of experts and roles they can serve in informing not specially qualified recipients are distinguished; differences between experts in epistemological and moral contexts are highlighted. This framework then is the point of reference for claims about experts, expertise and moral testimony in Birnbacher's and Jones & Schroeter's contributions to this volume. First, Birnbacher's worries about the (...) legitimacy of moral philosophers sitting as experts on panels, etc. are allayed in one respect and aggravated in another: there are roles and qualifications open to informants about normative issues, but it is doubtful whether moral philosophers per se are up to each of them. Secondly, Jones & Schroeter's objection to Hills's claim that moral testimony cannot orient its recipient properly towards right-making reasons for acting is faulty. (shrink)

De um modo geral, queríamos mostrar que a filosofia tem suas próprias áreas, mas tem também subáreas em interdisciplinaridade com as ciências. As ciências e as disciplinas acadêmicas em geral têm problemas, cuja a solução pode ser encontrada empiricamente, por meio de experimentos, entrevistas, documentos, ou formalmente, por meio de cálculos etc, porém os problemas das filosofias dessas disciplinas são justamente os problemas mais fundamentais dessas disciplinas, que fundam o quadro conceitual e de pesquisa das mesmas, e que só poderiam (...) ser respondidos por meio de uma extensa argumentação. A filosofia de cada uma dessas disciplinas é uma mistura (a) de metafísica da disciplina, perguntando-se qual a natureza e justificação das entidades que formam o quadro teórico da disciplina, i.e., quais delas realmente existem na realidade (não sendo meros instrumentos para obter resultados) e quais as suas categorizações fundamentais, naturezas e funções teóricas, (b) de epistemologia dessa disciplina, ao nos perguntarmos sobre como tal área poderia obter conhecimento de modo confiável e se ela de fato o faz, e (c) de teorias do valor, ao nos perguntarmos, por exemplo, sobre qual o valor moral do desenvolvimento de uma certa disciplina e, finalmente, (d) a lógica, que perpassa tudo, ao nos perguntarmos sobre a consistência das teses assumidas pela disciplina. Não é à toa que falamos que a filosofia é mãe de todas as ciências. Ela é mãe tanto num sentido geracional, pois a maioria das ciências foram desenvolvimentos particulares, empíricos ou de cálculo, das questões filosóficas sobre um certo tema, quanto num sentido fundamental, pois é a filosofia que fornece os fundamentos mais gerais, metafísicos, epistêmicos, valorativos e lógicos, na construção do quadro teórico de cada ciência e na qualidade dos métodos para se aproximar da verdade que a disciplina utiliza. A biologia, por exemplo, foi criada por Aristóteles, tal como os primeiros desenvolvimentos da meteorologia (na verdade, esta começa com os pré-socráticos), e grande parte do fundamento da física atual jaz nas discussões de filosofia da física. Sendo você filósofo ou cientista de outra área, a filosofia promete te dar as bases para uma reflexão geral ou sobre sua área, que seja muito mais informada e profunda do que aquilo que você poderia realizar sem ela. /// In general, we wanted to show that philosophy has its own areas, but it also has subareas in interdisciplinarity with the sciences. The sciences and academic disciplines in general have problems, the solution of which can be found empirically, through experiments, interviews, documents, or formally, through calculations etc., but the problems of the philosophies of these disciplines are precisely the most fundamental problems. of these disciplines, which build their conceptual and research framework, and which could only be answered through extensive argumentation. The philosophy of each of these disciplines is a mixture (a) of metaphysics of the discipline, asking what is the nature and justification of the entities that form the theoretical framework of the discipline, ie, which ones really exist in reality (not being mere instruments for achieving results) and what are its fundamental categorizations, natures and theoretical functions, (b) the epistemology of this discipline, when we ask ourselves how such an area could obtain knowledge reliably and if it does, and (c) theories of value, when we ask ourselves, for example, about the moral value of the development of a certain discipline and, finally, (d) the logic, which permeates everything, when we ask ourselves about the consistency of the theses assumed by the discipline. It is not for nothing that we say that philosophy is the mother of all sciences. It is a mother both in a generational sense, as most sciences were particular empirical or formal developments of philosophical questions on a certain topic, and in a fundamental sense, as it is philosophy that provides the most general, metaphysical, epistemic, evaluative and logical foundations, in the construction of the theoretical framework of each science and in the quality of the methods to approach the truth that the discipline uses. Biology, for example, was created by Aristotle, like the first developments in meteorology (in fact, it starts with the pre-Socratics), and much of the foundation of current physics lies in discussions of the philosophy of physics. Whether you are a philosopher or scientist from another area, philosophy promises to give you the basis for a general reflection or about your area, which is much more informed and profound than what you could accomplish without it. (shrink)