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  1. (2 other versions)Knowledge and Its Limits.Timothy Williamson - 2000 - Philosophy 76 (297):460-464.
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  • Descartes: The Project of Pure Inquiry.Michael Hooker - 1980 - Noûs 14 (2):279-282.
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  • Creating the Kingdom of Ends.Christine M. Korsgaard - 1996 - New York, NY, USA: Cambridge University Press.
    Christine Korsgaard has become one of the leading interpreters of Kant's moral philosophy. She is identified with a small group of philosophers who are intent on producing a version of Kant's moral philosophy that is at once sensitive to its historical roots while revealing its particular relevance to contemporary problems. She rejects the traditional picture of Kant's ethics as a cold vision of the moral life which emphasises duty at the expense of love and value. Rather, Kant's work is seen (...)
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  • An Inquiry Into the Human Mind, on the Principles of Common Sense.Thomas Reid - 1997 - Cambridge University Press. Edited by Elizabeth Schmidt Radcliffe, Richard McCarty, Fritz Allhoff & Anand Vaidya.
    Thomas Reid, the Scottish natural and moral philosopher, was one of the founding members of the Aberdeen Philosophical Society and a significant figure in the Scottish Enlightenment. Reid believed that common sense should form the foundation of all philosophical inquiry. He criticised the sceptical philosophy propagated by his fellow Scot David Hume and the Anglo-Irish bishop George Berkeley, who asserted that the external world did not exist outside the human mind. Reid was also critical of the theory of ideas propagated (...)
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  • Creating the Kingdom of Ends.Allen W. Wood - 1998 - Philosophical Review 107 (4):607.
    This book follows hard upon Korsgaard's The Sources of Normativity. Both present the author's influential version of a Kantian theory of normative ethics and metaethics. Whereas The Sources of Normativity was a systematic investigation of "normativity" written as a single unit, the present volume is a collection of previously published papers, some of them already well known and much discussed, dating between 1983 and 1993. By the nature of the case, one might expect less thematic unity in this book than (...)
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  • Why Do We Believe What We Are Told?Angus Ross - 1986 - Ratio (1):69-88.
    It is argued that reliance on the testimony of others cannot be viewed as reliance on a kind of evidence. Speech being essentially voluntary, the speaker cannot see his own choice of words as evidence of their truth, and so cannot honestly offer them to others as such. Rather, in taking responsibility for the truth of what he says, the speaker offers a guarantee or assurance of its truth, and in believing him the hearer accepts this assurance. I argue that, (...)
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  • Gesammelte Schriften. Kant - 1912 - Revue Philosophique de la France Et de l'Etranger 73:105-106.
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  • (2 other versions)Languages and language.David K. Lewis - 2010 - In Darragh Byrne & Max Kölbel (eds.), Arguing about language. New York: Routledge. pp. 3-35.
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  • Testimony: a philosophical study.C. A. J. Coady - 1992 - New York: Oxford University Press.
    Our trust in the word of others is often dismissed as unworthy, because the illusory ideal of "autonomous knowledge" has prevailed in the debate about the nature of knowledge. Yet we are profoundly dependent on others for a vast amount of what any of us claim to know. Coady explores the nature of testimony in order to show how it might be justified as a source of knowledge, and uses the insights that he has developed to challenge certain widespread assumptions (...)
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  • Kant on testimony.Axel Gelfert - 2006 - British Journal for the History of Philosophy 14 (4):627 – 652.
    Immanuel Kant is often regarded as an exponent of the ‘individualist’ tradition in epistemology, according to which testimony is not a fundamental source of knowledge. The present paper argues that this view is far from accurate. Kant devotes ample space to discussions of testimony and, in his lectures on logic, arrives at a distinct and stable philosophical position regarding testimony. Important elements of this position consist in (a) acknowledging the ineliminability of testimony; (b) realizing that testimony can establish empirical knowledge (...)
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  • Content preservation.Tyler Burge - 1993 - Philosophical Review 102 (4):457-488.
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  • Is verbal communication a purely preservative process?Anne Bezuidenhout - 1998 - Philosophical Review 107 (2):261-288.
    In a recent paper titled “Content Preservation”, Tyler Burge argues that certain psychological processes play a purely preservative role, and not a justificatory role. Burge’s claim is that the justificatory force of the beliefs sustained by these processes is independent of features of these processes, such as their reliability. The function of these psychological processes is merely to preserve the beliefs in order to “assure the proper working of other cognitive capacities over time”. In particular, Burge claims that the memory (...)
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  • An Evolutionary Perspective on Testimony and Argumentation.Dan Sperber - 2001 - Philosophical Topics 29 (1-2):401-413.
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  • Valuing autonomy and respecting persons: Manipulation, seduction, and the basis of moral constraints.Sarah Buss - 2005 - Ethics 115 (2):195-235.
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  • Justification, sociality, and autonomy.Frederick F. Schmitt - 1987 - Synthese 73 (1):43 - 85.
    Theories of epistemically justified belief have long assumed individualism. In its extreme, or Lockean, form individualism rules out justified belief on testimony by insisting that a subject is justified in believing a proposition only if he or she possesses first-hand justification for it. The skeptical consequences of extreme individualism have led many to adopt a milder version, attributable to Hume, on which a subject is justified in believing a proposition only if he or she is justified in believing that there (...)
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  • The social character of testimonial knowledge.Paul Faulkner - 2000 - Journal of Philosophy 97 (11):581-601.
    Through communication, we form beliefs about the world, its history, others and ourselves. A vast proportion of these beliefs we count as knowledge. We seem to possess this knowledge only because it has been communicated. If those justifications that depended on communication were outlawed, all that would remain would be body of illsupported prejudice. The recognition of our ineradicable dependence on testimony for much of what we take ourselves to know has suggested to many that an epistemological account of testimony (...)
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  • Locke on Testimony: A Reexamination.Joseph Shieber - 2009 - History of Philosophy Quarterly 26 (1):21 - 41.
    In this paper I focus on John Locke as a representative figure of English Enlightenment theorizing about the legitimacy of cognitive authority and examine the way in which a greater attention to the cultural milieu in which Locke worked can lead to a profound reexamination of his writings on cognitive authority. In particular, I suggest that an inattention to the rise of a culture of reading and the growing availability of books in Early Modern England has led historians of philosophy (...)
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  • (1 other version)The Critical Theory of Jürgen Habermas.Julius Sensat - 1978 - Studies in Soviet Thought 23 (1):77-79.
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  • Testimony.Arindam Chakrabarti - 1994 - Philosophy and Phenomenological Research 54 (4):965-972.
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  • Kant's refutation of charitable lies.Wolfgang Schwarz - 1970 - Ethics 81 (1):62-67.
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  • Reid on Cartesianism With Regard to Testimony: A Non-Reductivist Reappraisal.Joseph Shieber - 1999 - Reid Studies 2 (2):59-69.
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