get their bread baked by solo efforts, rather than to join with others in any sort of joint scheme. To such extreme individualists my lectures will have nothing persuasive to say. Most of us are fairly tame, and what John Locke said is true of us: “ W e live upon trust.” But we do not always live well, upon trust. Sometimes, like Elizabeth I of England, we have to report “In trust I found treason,” or, less regally, betrayal, or, even less pompously, let- down.2 Trust is a notoriously vulnerable good, easily wounded and not at all easily healed.
Trust is not always a good, to be preserved. There must be some worthwhile enterprise in which the trusting and trusted par- ties are involved, some good bread being kneaded, for trust to be a good thing. If the enterprise is evil, a producer of poisons, then the trust that improves its workings will also be evil, and decent people will want to destroy, not to protect, that form of trust. A death squad may consist of wholly trustworthy and, for a while at least, sensibly trusting coworkers. So the first thing to be checked, if our trust is to become self-conscious, is the nature of the enterprise whose workings are smoothed by merited trust.
Even when the enterprise is a benign one, it is frequently one that does not fairly distribute the jobs and benefits that are at its disposal. A reminder of the sorry sexist history of marriage as an institution aiming at providing children with proper parental care should be enough to convince us that mutual trust and mutual trustworthiness in a good cause can coexist with the oppression and exploitation of at least half the trusting and trusted partners. Business firms whose exploitation of workers is sugarcoated by a paternalistic show of concern for them and the maintenance of a cozy familial atmosphere of mutual trust are an equally good
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