Trust is central to our social lives. We know by trusting what others tell us. We act on that basis, and on the basis of trust in their promises and implicit commitments. So trust underpins both epistemic and practical cooperation and is key to philosophical debates on the conditions of its possibility. It is difficult to overstate the significance of these issues. On the practical side, discussions of cooperation address what makes society possible-of how it is that life is not a Hobbesian war of all against all. On the epistemic side, discussions of cooperation address what makes the pooling of knowledge possible-and so the edifice that is science. But trust is not merely central to our lives instrumentally; trusting relations are themselves of great value, and in trusting others, we realise distinctive forms of value. What are these forms of value, and how is trust central to our lives? These questions are explored and developed in this volume, which collects fifteen new essays on the philosophy of trust. They develop and extend existing philosophical discussion of trust and will provide a reference point for future work on trust.

Trust is central to our social lives. We know by trusting what others tell us. We act on that basis, and on the basis of trust in their promises and implicit commitments. So trust underpins both epistemic and practical cooperation and is key to philosophical debates on the conditions of its possibility. It is difficult to overstate the significance of these issues. On the practical side, discussions of cooperation address what makes society possible-of how it is that life is not a Hobbesian war of all against all. On the epistemic side, discussions of cooperation address what makes the pooling of knowledge possible-and so the edifice that is science. But trust is not merely central to our lives instrumentally; trusting relations are themselves of great value, and in trusting others, we realise distinctive forms of value. What are these forms of value, and how is trust central to our lives? These questions are explored and developed in this volume, which collects fifteen new essays on the philosophy of trust. They develop and extend existing philosophical discussion of trust and will provide a reference point for future work on trust.

Trust is pervasive in our lives. Both our simplest actions – like buying a coffee, or crossing the street – as well as the functions of large collective institutions – like those of corporations and nation states – would not be possible without it. Yet only in the last several decades has trust started to receive focused attention from philosophers as a specific topic of investigation. The Routledge Handbook of Trust and Philosophy brings together 31 never-before published chapters, accessible for both students and researchers, created to cover the most salient topics in the various theories of trust. The Handbook is broken up into three sections: I. What is Trust? II. Whom to Trust? III. Trust in Knowledge, Science, and Technology The Handbook is preceded by a foreword by Maria Baghramian, an introduction by volume editor Judith Simon, and each chapter includes a bibliography and cross-references to other entries in the volume.

This book considers the presence of media illiteracy in a world in which we are supposedly consumed by media, live a media life, in a media ecosystem, surrounded by mediated communication. Unpacking this paradoxical situation, the author proposes that before venturing into media literacy, we must first understand the workings of how mystification occurs. Departing from the idea that aesthetics work on an agreed set of principles between art and society, the author applies this ideology of aesthetics to news-based narration. Using empirical cases from India, the author proposes demystification as a possible methodology to approach media illiteracy and recommends completely transformed media literacy programs that deliver to communities, drawing from the construct of critical pedagogy. The book offers the possibilities for a collectivistic, non-Western, postcolonialist model of learning by using the very collective and hierarchical identities of societies that must be critiqued. This vital and innovative book will be an important resource for scholars and students in the areas of media literacy and critical media literacy, media education, journalism, mass communication, aesthetics and media technology.

First Published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.

This tribute to the breadth and influence of Trudy Govier’s philosophical work begins with her early scholarship in argumentation theory, paying special attention its pedagogical expression. Most people first encounter Trudy Govier’s work and many people only encounter it through her textbooks, especially A Practical Study of Argument, published in many editions. In addition to the work on argumentation that has continued throughout her career, much of Govier’s later work addresses social philosophy and the problems of trust and response to moral wrongs. The introduction by Catherine Hundleby situates Govier’s research along the path of her unusual academic life. While following the timeline of Govier’s research publication, in this collection the authors build on her work and suggest certain new connections between her argumentation theory and social philosophy. A Practical Study of Argument, first published in 1985, situates Govier among a distinct segment of informal logicians whose concerns about teaching reasoning to post-secondary students orient their research, Takuzo Konishi argues. Moira Kloster evaluates Govier’s progress in the challenge of providing critical thinking education to diverse and changing social contexts. Shifting gears to social philosophy but still addressing education, Laura Elizabeth Pinto explores the significance of Govier’s work on trust for explaining the problem of “audit culture” for teaching. At the centre of this volume, social philosophy receives an abstract meta-ethical defense from Linda Radzik. Moving solidly into the domain of normative social philosophy, Alice MacLachlan reconsiders Govier’s condemnation of revenge by viewing it as a form of moral address, but she notes how revenge as an act of communication contrasts with argumentation in lacking the respect that Govier maintains is intrinsic to argumentation. MacLachlan ultimately agrees that revenge is morally indefensible. The practical challenges of addressing others in the aftermath of wrongdoing, especially in public contexts, can make it difficult to distinguish between victims and combatants or wrongdoers, Alistair Little and Wilhelm Verwoerd explain, and Kathryn Norlock argues that forgiveness is psychologically vexed too. People may recognize transformation to be in principle possible for all people, Norlock argues, and yet we may find the evidence regarding some particular evildoer sufficient to count that person as an exception. Finally Govier responds to the various papers.