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Within the growing developmental literature on children's testimonial learning, the emphasis placed on children's evaluations of testimonial evidence has shielded from view some of the more collaborative dimensions of testimonial learning. Drawing on recent philosophical work on testimony and interpersonal trust, we argue for an alternative way of conceptualizing the social nature of testimonial learning. On this alternative, some testimonial learning is the result of a jointly collaborative epistemic activity, an activity that aims at the epistemic goal of true belief, but that does so by means of an irreducibly social process.

What does it take know a moral truth or principle? Although testimony is an undisputed source of empirical knowledge of contingent facts, it is less clear whether it is possible to acquire "second-hand moral knowledge" (Jones, 1999;Wolff, 1998). In the present studies, 3-to 5-year-old Chinese (N ϭ 124) and U.S. American (N ϭ 90) children were asked to judge whether novel, distress-inducing actions were morally permissible, both independently and after either 1 or 3 adult informants had made counterintuitive judgments. Although participants made appropriate moral judgments independently, children from both countries were affected by the counterintuitive testimony provided by the adult informant(s). Moreover, Chinese children were especially receptive to such counterintuitive claims. These findings demonstrate that intuitive moral judgments based on perceived harm are common across 2 cultural groups, but adult testimony can potentially shift those judgments.

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We support Jaswal & Akhtar's interrogation of social motivational accounts of autism and discuss two sources of bias that contribute to how others construe autistic people's communications: (1) an experience-based bias that limits our ability to discern the speaker's action as communicative and (2) a prejudice against the credibility of certain speakers that limits a listener's willingness to believe their testimony.