Beliefs are often based on assertions by others: that is, on testimony. This phenomenon raises many questions. How wide is the range of testimony-based beliefs? Do all assertions play the same epistemic role, or do some assertive speech acts play special roles? Can mathematical, moral, religious, or aesthetic knowledge be transferred? A major issue in the epistemology of testimony concerns the rational role of testimony. How does comprehending an assertion rationally support a belief? According to reductionism, it provides no support; comprehension is rationally inert. The recipient must have independent rational grounds to believe the assertion. Anti-reductionism disagrees: comprehension provides prima facie, defeasible rational support. Reductionism is accused of being too demanding, anti-reductionism of being too permissive. Another issue concerns the transmission of knowledge. Is knowledge transferred from sender to receiver? Is knowledge in the chain of sources essential for the uptake of knowledge, or can assertive communication sometimes generate knowledge?
|Key works||Coady 1992 is a classic book-length treatment of nearly all the major issues. Burge 1993 is a rewarding and influential anti-reductionist account. Graham 2010 is an empirically informed, proper functioning anti-reductionist account. Fricker 1994 levels the charge of excessive permissiveness against anti-reductionism. Goldberg & Henderson 2006 articulates the standard, anti-reductionist response. Moran 2005 emphasizes the interpersonal role of telling in favor of anti-reductionism. Lackey 1999 and Graham 2006 argue that testimony sometimes generates knowledge. In recent books, Lackey 2008 and Faulkner 2011 both argue, in very different ways, for a middle path between reductionism and anti-reductionism.|
|Introductions||Adler 2006 is Jonathan Adler's revised and comprehensive Stanford Encyclopedia entry. Lackey 2010 is a concise and informative survey.|
- Hume: Testimony (18)
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