The paper is concerned with the epistemological status of testimony and the question of what may confer justification on true testimonial beliefs and enable us to call such beliefs knowledge. In particular, it addresses certain anti-reductionist arguments in the epistemology of testimony and their incompatibility with the grammatical categories of egophoricity (conjunct/disjunct marking) and evidentiality (information source marking) present in the architecture of natural languages. First, the tradition of epistemological individualism and its rationale are discussed, as well as certain attempts (...) within this tradition to include testimony-based beliefs in the body of legitimate and rational beliefs. The next section is concerned with the anti-reductionist approach to testimonial beliefs and some arguments supporting ‘the credulity principle’ grounded in Thomas Reid's philosophy of common sense. The last two sections show how the anti-reductionist argumentation is threatened with an insoluble dilemma when considered in the context of languages with the grammatical categories of egophoricity (conjunct/disjunct marking) and evidentiality (information source marking). Special attention is paid to the justificatory role of egophoric and evidential marking; how these grammatical categories may influence the process of belief formation, and consequently, how this bears upon the nature of justification for testimonial beliefs. The final conclusion of the paper is that the anti-reductionist claim concerning the directness and non-inferential nature of testimonial knowledge is bound to meet objections grounded in the structure of many natural languages. This leads to a paradox: in discussion with reductionism, anti-reductionists do seek support for their arguments in common sense beliefs reflected in everyday language, and, on the other hand, their claims are incompatible with the linguistic data found in a number of natural languages. (shrink)

Contrary to current individualistic epistemology, Classical rhetoric provides us with a pragmatical and particularly dynamic conception of ‘testimony’ as a source made available for the orator by the particular community in which she acts. In order to count as usable testimony, a testimony to which one could appeal in further communications, any discourse must comply with specific rules of social sanction. A deliberate attention to the social practices in which testimony is given and assessed may offer us a more accurate (...) view of its epistemological role. (shrink)

The social epistemology of science to date has not adequately accounted for the embodied nature of cognition. This lacuna is evidenced in part by what Fred D’Agostino refers to as an “undertow” in the philosophy of science, which has pulled some of Kuhn’s revolutionary conceptual innovations back towards the traditional notions they are meant to replace. My primary concern in the following is to show how framing neo-Kuhnian social epistemology within the embodiment movement in cognitive science blunts such reactionary re-interpretations. (...) In §2, I argue that linguistically centered conceptions of rationality and normativity leave neo-Kuhnian accounts... (shrink)

This paper argues that, because Science and Technology Studies lost contact with political philosophy, its defense of public participation in policy-making involving technical claims is normatively unsatisfactory. Current penchants for political under-laboring and normative individualism are critiqued, and the connections between STS and theorists of deliberative democracy are explored. A conservative normativity is proposed, and STS positions on public participation are discussed in relation to current questions about individual and group rights in a liberal democracy. The result is avenues to (...) normatively defend public participation, by analogy with identity politics and Habermas, while also theorizing its limits.--------------------------------------------------------------------------------------------- ---------------------------------------------------------------------------------------------------- ---------------------------------------------------------------------------------------------------- ---------------------------------------------------------------------------------------------------- ---------------------------------------------------------------------------------------------------- ---------------------------------------------------------------------------------------------------- -----------------------------------------------. (shrink)

In this issue, Pila (2009) has criticised the recommendations made by requirements engineers involved in the design of a grid technology for the support of distributed readings of mammograms made by Jirotka et al. (2005). The disagreement between them turns on the notion of “biographical familiarity” and whether it can be a sound basis for trust for the performances of professionals such as radiologists. In the first two sections, this paper gives an interpretation of the position of each side in (...) this disagreement and their recommendation for the design of technology for distributed reading, and in the third the underlying reasons for this disagreement are discussed. It is argued that Pila, in attempting to make room for mistrust as well as trust, brings to the fore the question of having and reflecting upon reasons for trust or mistrust. Pila holds that biographical familiarity is not a sound reason for trust/mistrust, as it seems to obliterate the possibility of mistrust. In response to her proposal, an analysis is proposed of the forms of trust involved in biographical familiarity. In particular, implicit trust is focused upon—as a form of trust in advance of reasons, and as a form of trust contained (in the logical sense) within other reasons. It is proposed that implicit trust has an important role in establishing an intersubjectively shared world in which what counts as a reason for the acceptability of performances such as readings of X-rays is established. Implicit trust, therefore, is necessary for professionals to enter into a “space of reasons”. To insist upon judgements made in the absence of the form of implicit trust at play in biographical familiarity is to demand that radiologists (and other relevantly similar professionals) make judgements regarding whether to trust or mistrust on the basis of reasons capable of being reflected upon, but at the same time leave them without reasons upon which to reflect. (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)

In comparison to other epistemic sources (perception, memory and reason) testimony is the only one dealing with the social aspects of gaining and justifying knowledge. One main problem of the current discussion about knowledge by testimony is the concept of testimony itself. It is quite unclear what the correct notion of testimony is supposed to be. In this essay I present a proposal to define the concept of testimony in making a distinction between the conditions which hold in the speaker’s (...) context and the ones necessary and sufficient for the hearer. Furthermore, I will briefly defend the thesis that there is not one general concept of testimony, but that there are different ones connected via a kind of specialisation relation. (shrink)

There have been monumental advances in the study of the social dimensions of knowledge in the late twentieth and early twenty-first centuries. But it has been common within a wide variety of fields--including social philosophy, cognitive science, epistemology, and the philosophy of science--to approach the social dimensions of knowledge as simply another resource to be utilized or controlled. I call this view, in which other people's epistemic significance are only of instrumental value, manipulationism. I identify manipulationism, trace its manifestations in (...) the aforementioned fields, and explain how to move beyond it. The principal strategy that I employ for moving beyond manipulationism consists of synthesizing enactivism and neo-Kuhnian social epistemology. Specifically, I expand the enactivist concept of participatory sense-making by linking it to recent conceptual innovations in social epistemology, such as the concept of immanent cogent argumentation. (shrink)