Philosophical work on testimony has flourished in recent years. Testimony roughly involves a source affirming or stating something in an attempt to transfer information to one or more persons. It is often said that the topic of testimony has been neglected throughout most of the history of philosophy, aside from contributions by David Hume (1711-1776) and Thomas Reid (1710-1796). True as this may be, Hume and Reid aren't the only ones who deserve a tip of the hat for recognizing the importance of testimony: Augustine of Hippo (354-430) affirms the place of testimony in human cognition, at least in his later writings.In what follows, we consider three questions raised by Augustine's thinking about testimony: the analytical question of what sources count as testimony (Section I); the epistemological question about the status of testimony-based belief (Section II); and the doxastic question about the circumstances in which it is appropriate to believe on the basis of testimony (Section III).
This study reports findings and policy recommendations from a research project that applied a relational resilience framework to a study of 60 sole parent families in New Zealand, with approximately equal numbers of Māori, Pacific, and European (White) participants. The sole parent families involved were already known to be resilient and the study focused on identifying the relationships and strategies underlying the achievement and maintenance of their resilience. The study was carried out to provide an evidence base for the development and implementation of policies and interventions to both support sole parent families who have achieved resilience and assist those who struggle to do so. The three populations shared many similarities in their pathways to becoming sole parents and the challenges they faced as sole parents. The coping strategies underlying their demonstrated resilience were also broadly similar, but the ways in which they were carried out did vary in a manner that particularly reflected cultural practices in terms of their reliance upon extended family-based support or support from outside the family. The commonalities support the appropriateness of the common conceptual framework used, whereas the differences underline the importance of developing nuanced policy responses that take into account cultural differences between the various populations to which policy initiatives are directed.
The information-transference account of teaching takes it to be a process in which information is transferred from one person's mind to another's. Augustine argues that this is impossible, since in order to understand something the person who understands must come to see why it is so, and that is an internal episode of awareness that isn't caused by an outside source. Augustine's insight here is contrasted with the contemporary view, following Wittgenstein, that learning is a matter of conformity to rules (public norms). The case is made that teaching and learning pose philosophical problems that contemporary theories don't address, and a brief examination of Searle's Chinese Room example suggests that its plausibility derives from Augustine's insight that mere rule-following behavior isn't enough to explain the phenomenon of understanding at the heart of knowledge. A reconstruction of Augustine's epistemological claims, divorced from his discredited views in the philosophy of language, is also provided.
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