Rowland Stout

I argue that while every betrayal is a breach of trust, not every breach of trust is a betrayal. I defend a conception of trust as primarily a feature of behaviour (i.e. trusting behaviour) and only secondarily a feature of a mental attitude. So it is possible to have the attitude of distrust towards someone while still trusting them in the way you behave. This makes sense of the possibility of Judas Iscariot breaching Jesus’ trust, and so betraying him, even though Jesus presumably knew that Judas would do just that. This conception of trust may be spelt out in terms of making oneself reliant on somebody in a collaboration with them. Such collaborations include relationships like friendships and love affairs, as well as political activities or defending one’s country against aggression. I argue that only when these collaborations involve a commitment to loyalty is a breach of trust a betrayal. And loyalty is a feature of those collaborations or relationships that exclude others – us/them collaborations.

By focusing on the idea that agency involves causal sensitivity to reasons, Rowland Stout shows how agency is one of the most useful ways into the philosophy of mind: if one can understand what it is to be a free and rational agent, then one can understand what it is to be a conscious subject of experience. Some of the questions considered include: Is all action intentional action? Is intentional action characterized by its relation with possible justification? Do beliefs motivate actions or do facts? What is the nature of the causal process of acting? Are intentions independent components in the explanation of action?

[1] In chapter 2 of _The Concept of Mind_, “Knowing How and Knowing That”, and especially in the section on “Understanding and Misunderstanding”, Ryle rejects two approaches to the question of the interpretation of other minds that correspond quite closely with what are now called functionalism, or theory theory, and simulation theory. There is a painful irony here that the functionalist approach to the philosophy of mind, which developed in the late 60s and 70s, has widely been regarded as completely superseding Ryle’s own approach