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A dominant claim in the philosophical literature on trust is that we should stop thinking in terms of group trustworthiness or appropriate trust in groups. In this paper, we push back against this claim by arguing that philosophical work on trust would benefit from being brought into closer contact with empirical work on the nature of trust. We consider data on reactive attitudes and moral responsibility to adjudicate on different positions in the philosophical literature on trust. An implication of our argument is that the distinction between different kinds of groups—mere groups versus institutional groups—deserves more attention than is currently recognized in the philosophical literature on trust.
In the first section of the paper, we draw some basic philosophical distinctions concerning the nature and kinds of trust. In section two, we present the positions taken by Hawley (2017), who argues against trust in groups, and Faulkner (2018), who argues in favor of trust in groups. In section three, we introduce some empirical data and suggest that, albeit tentatively, this looks to undermine Hawley's position and is compatible with Faulkner's approach. We thus suggest, on the basis of the evidence that we have available, that we have reasons to prefer the position taken by Faulkner (2018) over that taken by Hawley (2017). We end by discussing some implications for distinctions between different kinds of groups relevant for future philosophical work on trust.
There is a charge sometimes made in metaphysics that particular commitments are ‘hypothetical’, ‘dubious’ or ‘suspicious’. There have been two analyses given of what this consists in—due to Crisp (2007) and Cameron (2011). The aim of this paper is to reject both analyses and thereby show that there is no obvious way to press the objection against said commitments that they are ‘dubious’ and objectionable. Later in the paper I consider another account of what it might be to be ‘dubious’, and argue that this too fails. I use Bigelow's (1996) Lucretian properties as a vehicle for the discussions of dubiousness that follow. As a consequence, the paper ends up offering a partial defense of Lucretianism.
Within the philosophy of time there has been a growing interest in positions that deny the reality of time. Those positions, whether motivated by arguments from physics or metaphysics, have a shared conclusion: time is not real. What has not been made clear, however, is exactly what it entails to deny the reality of time. Time is unreal, sure. But what does that mean?
There has (within the recent literature) been only one sustained attempt to spell out what it would mean to endorse a (so-called) temporal error theory, a theory that denies the reality of time: Baron and Miller's (2015) ‘What Is Temporal Error Theory?’ Despite the fact that their paper makes significant strides in spelling out what would be required, my claim in this paper is that their position must be rejected and replaced. In addition to rejecting Baron and Miller's position, I also offer that replacement.
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