Social Trust

Trust is a key factor in the development of collective action, and thus in the performance of communities, institutions and society. Seminal scholarship has greatly valued the social virtues of trust and to a lesser degree those of caution. Consequently, scholars have expressed concerns regarding the socialist ‘legacy of distrust’, which have negatively influenced processes of democracy and development in the post-socialist states. While quantitative measurements of trust have become standard in cross-national surveys, in depth qualitative research has remained exceptional but helpful. By employing a mixed-method design of cross-national analysis of secondary data and qualitative examination of 69 in-depth interviews in a post-‘socialist city’, this paper investigates the determinants of (dis)-trust in post-socialist Romania. The analysis draws attention to the entwined social and rational origin of trust and distrust. Findings show that institutional trust has risen from practically zero due to better public management and freedom to express opinions. However, institutional trust has remained low due to perceptions of widespread bribery and favouritism – not necessarily experienced but reinforced through social learning and the media – and to a general discontent with some institutions, particularly the police, the political elite and the judiciary. Conversely, interpersonal trust has been rapidly declining though it had not entirely vanished and has remained generally confined to families and bounded groups. By growing social distrust, people have reacted to the increasing social inequality during the post-socialist transition and its associated figures of the insular individualist and predatory capitalist. This does not invalidate the thesis of socialist ‘legacy of distrust’, but significantly adds to it. Data quantification suggests that the effect of increasing social inequality during transition is six times stronger than the effect of persistent communist legacies on current levels of social distrust. This has important policy implications, which are outlined in this paper.

Benin has been repeatedly characterized in the academic literature as lacking in social trust. It is also a country where traditional/ethnic religions, particularly Vodun, remain prominent and influential. While traditional religion in Benin has been studied in relation to many disciplines (such as education and politics), this work has rarely been quantitative. In response to this gap, this essay examines the relation between social trust and traditional/ethnic religion in Benin by using probit regressions to analyze data from the Afrobarometer surveys. It finds that people who identify traditional/ethnic religion as their religion are less likely to trust other people in general and neighbors, but they are not less likely to trust relatives. This essay’s finding that traditional/ethnic religion is negatively and statistically significantly related with trust in non-relatives has important implications for development. Efforts to increase social trust and improve social capital in Benin should explicitly account for the role traditional/ethnic religions play.

گزارش حاضر براساس تحليل ثانويه يافته های موج دوم طرح پيمايش ملي ارزش ها و نگرش هاي ايرانيان در سال 1382 تهیه شده است. گسترش فراگير رسانه هاي جمعي و تأثير عميق آنها بر زندگي افراد باعث تبديل شدن رسانه‌هاي جمعي به يكي از پديده هاي مهم اجتماعي گرديده است. رسانه هاي جمعي از نقشها و كاركردهاي مختلفي برخوردار مي باشند كه يكي از مهمترين آنها تغذيه خبري مردم مي باشد. لازمه موفقيت رسانه هاي جمعي در كاركرد خبري شان كسب اعتماد مردم است. در پيمايش ملي ارزش ها و نگرش هاي ايرانيان در سال 1382 ميزان استفاده و اعتماد به مهمترين رسانه هاي جمعي شامل راديو و تلويزيون ، روزنامه و مطبوعات ، اينترنت و ماهواره مورد توجه قرار گرفته كه در اين گزارش يافته هاي آن ارائه مي گردد. عوامل موثر براعتماد به رسانه هاي جمعي موضوع ديگري است كه بدان پرداخته شده است.

Fairness is an important factor that promotes social trust by reducing social heterogeneity and gaps between people. This paper empirically investigates whether gender equality – fairness between men and women – increases social trust by analyzing a global sample from the World Values Survey. The findings show that gender discriminatory values negatively affect the trust levels of both men and women, while women’s status in labor, education, and political dimensions is not a significant determinant. These results indicate that values regarding gender equality (fair values) are arguably more important to social trust than the actual socioeconomic conditions of women (fair conditions). Furthermore, the effect of gender equality varies across countries with different levels of gender endowments. Gender-related values are an important factor of social trust in countries where gender equality is relatively high, but its effect is minimal in countries with greater gender discrimination. T...

The concept of well-being is correlated with social indicators linked in turn with the classical notion of “the good life”. The paper, instead, emphasizes the importance of relational aspects. It develops a reflection on the dialectic of interpersonal and systemic trust and mistrust, and it analyzes different semantic nuances of the notion of trust. A society characterized by well-being evidences strong type agency, a society with low levels of well being evidences weak type agency. Trust is a social resource indispensable for sustaining agency, society’s self-transformation and well-being. While trust is traditionally thought to contribute to social cohesion, mistrusting the rulers can also be considered a positive countervailing force in contemporary democracies. At the same time, the distrust sedimented in time creates, on the one hand, a saving expectation and on the other, paternalisation as a search for a substitute trust.

Starting from Karl Löwith’s Mitanthropologie, my paper aims to put forward a principle disappointability conceived as a “trust gradient” for the interhuman dimension.
Löwith’s Mitanthropologie develops a taxonomy of the different binary
bonds, at the top of which emerges the “absolute relationship between an I self and a you self”. The peculiarity of this bond is based on trust and responsibility. In order to prove the responsible and trust-based intentionality of the two relata, I propose the principle disappointability, inspired by Popper’s principle of falsification. The authenticity of a relationship depends on the fact that each relatum responds entirely for itself within the space of Miteinandersein. In other words, I can show my trust (in my co-relatum) only if I en-trust (to it). Such a total entrusting can be attested only by the fact that I am “falsifiable”, namely “disappointable”. The principle disappointability emerges therefore as a natural “trust gradient”.

Practices and rhetorics of sharing. Operators of the sharing economic and forms of economic, social and normative innovation

The lack of a shared definition of «sharing» is a recurring subject in the academic literature. In this article sharing economy is investigated as an umbrella term that refers to social innovation experiences in the context of the economic crisis that began in 2007-2008. In this framework there was a convergence between several processes: technological (the development of web 2.0 and the availability of apps that disintermediate the relations between producers and consumers), socio-cultural (the emergence of new forms of collaboration based on trust) and economic (in the form of new markets for investors and professional opportunities for individuals and families distressed because of the crisis); this convergence created the premises for the development of the sharing economy as an industry and as a cultural phenomenon.
This contribution critically investigates the way industry operators are building, through their so- cial practices, an operational definition of sharing economy. The sample consists of 47 providers of goods/services belonging to 32 cases of sharing economy, interviewed with non-directive techniques in the frame of a national research that this special issue is devoted to.
The analysis of empirical material draws on the following research question: through what practices and discursive forms do the sharing economy operators shape the theme of sharing? The results highlight the emphasis of operators on the theme of trust as consumer motivation, while economic reasons are underestimated; their self-presentation as carriers of economic, social and normative in- novation; a fideistic attitude towards sharing as a force of socio-economic change; an ideological view of the sharing economy. Criticism in the sharing economy is raised by small-scale service providers, while large platform operators show an acritic attitude towards the many problematic issues related to the sharing economy (tension between relational and commercial aspects, regulation, injunction to share, quality of the innovation produced by the sharing economy).

Être criminel de profession, ce n’est pas facile tous les jours. Comment les malfaiteurs font-ils pour identifier les policiers infiltrés et éviter de s’associer à eux ? Et comment font-ils pour recruter des acolytes fiables, des truands qui ne risquent pas de les truander ?

The advent of socio-technical, cyber-physical and artificial intelligence systems has broadened the scope of requirements engineering, which must now deal with new classes of requirements, concerning ethics, privacy and trust. This brings new challenges to Requirements Engineering, in particular regarding the understanding of the non-functional requirements behind these new types of systems. To address this issue, we propose the Ontology-based Requirements Engineering (ObRE) method, which aims to systematize the elicitation and analysis of requirements, by using an ontology to conceptually clarify the meaning of a class of requirements, such as privacy, ethicality and trustworthiness. We illustrate the working of ObRE by applying it to a real case study concerning trustworthiness requirements.

O objetivo principal deste livro é compreender uma economia dita “de Antigo Regime” a partir do estudo das formas como o crédito era praticado na dinâmica das relações pessoais, tendo como pano de fundo uma sociedade católica, corporativa, com uma hierarquia social baseada na política que incluía, no seu devido lugar, capitães, brigadeiros, pardos, donas, pretos, tenentes e forras. O contexto para isso é uma rota mercantil que interligava as localidades de Viamão e Sorocaba, passando por diversos outros lugares, mais ou menos importantes, como Vacaria, Lages, Lapa, Castro e Itapetininga. Uma rota comercial de um produto único, praticamente: os animais, especialmente mulas, cavalos e reses. Nesse sentido, falar de uma economia de Antigo Regime não é fazer desta definição uma simples forma de rotulagem. É preciso, antes, tomá-la em suas especificidades, procurando entender a originalidade de suas formas. Este trabalho é sobre os homens que faziam a rota das tropas e seus negócios. Procura entender como funcionava o acesso ao crédito, o crédito financeiro, mas também o crédito como sinônimo de confiança. E aqui entram todos: capitães, índios, criminosos, brigadeiros, conselheiros ultramarinos e secretários de estado e ultramar.

The Netherlands have witnessed a strong increase in the number of reports received by police on ‘emotionally disturbed persons’– or actually people with ‘misunderstood behavior’. Much speculation has followed on the underlying causes, but empirical and especially sociological attention for the phenomenon has been absent. The current paper is the first to study the wider social-economic roots of emotional disturbance calls, such as a higher level of income inequality. In order to study whether the number of calls is influenced by a higher income inequality, regression analyses were run among 376 municipalities between 2011 and 2014. A higher income inequality in municipality-years was indeed related to a higher number of calls. The main model revealed an estimated difference of 330 calls per 10,000 inhabitants between the most unequal (Wageningen, 2014) and equal (Pekela, 2012) municipality-years. The findings lend support for the inequality hypothesis and problematize the current individualistic approach to ‘misunderstood’ behavior.

It is argued that trust is a performative kind and that the evaluative normativity of trust is a special case of the evaluative normativity of performances generally. The view is shown to have advantages over competitor views, e.g., according to which good trusting is principally a matter of good believing (e.g.. Moreover, the view can be easily extended to explain good (and bad) distrust , where the latter is understood as aimed (narrow-scoped) forbear-ance from trusting. The overarching framework-which assimilates the evaluative norms of trusting (and distrusting) to performance-theoretic norms-supplies us with an entirely new lens to view traditional philosophical problems about what is involved in trusting and distrusting well and badly, and thus, places our capacity to make progress on problems in this area on a new footing

PREMESSA Non si tratta di AGGIRARE LA LEGGE ma, è necessario esporre la conoscenza relativa allo STATO DIDIRITTO, all'EQUITA' DEL DIRITTO, alla TRASPARENZA DEL DIRITTO. E' una NOSTRASCELTA quella di RIVENDICARE IL NOSTRO " STATUS " , nel caso si abbiano problemi,scegliendo di restare nella condizione di VITTIME (che è ciò che loro vogliono che noi siamo), o dimostrando di essere RESPONSABILI COMPETENTI nella nostra condotta. Si tratta,innanzitutto, di scoprire CHI SIAMO e di CHE COSA SIAMO. COS'E' LACOMPETENZA? E' il concetto astratto riferibile all'ESSERE CAPACI, ADEGUATI e QUALIFICATI, per produrre effetti e argomentare questioni, attraverso la CONOSCENZA e, la CAPACITA' DIRICORRERE AL DIRITTO, LOGICA e RETORICA, in riferimento a " temi specifici ". CONOSCEREQUALCOSA E SAPERE COME UTILIZZARLA, SONO ELEMENTI ESSENZIALI. La Bibbia, come moltissimi altri, tra Testi Sacri e Testi Antichi, afferma che, SIAMO STATICREATI AD IMMAGINE E SOMOGLIANZA DI DIO. Ora, questa affermazione, ognuno è libero di accettarla o meno, in base alle proprie credenze e convinzioni ma, certamente è vero il fatto che, siamo composti dalla stessa sostanza che compone l'UNIVERSO, siamo opera della medesima FONTECREATRICE (Divino Creatore). Ciò che è DIVINO nella nostra persona, ovvero l'Anima, è sempre COMPETENTE. Se quell'elemento che in noi è DIVINO, proviene dalla DIMENSIONE DIVINA SUPERIORE, come potrebbe essere INCOMPETENTE? Quella componente IMMORTALE che è in noi, NON PUO' ESSERE INCOMPETENTE. Tuttavia, la persona che in effetti noi siamo, la nostra effettiva incarnazione (Corpo) e,la nostra stessa Mente, potrebbero o meno risultare INCOMPETENTI. In sostanza,questa è la chiave, per comprendere il SISTEMA ROMANO nel suo complesso. Si tratta di INGANNARE LE MENTI, di convincerci che siamo ANIMALI MORTALI e che, NONBENEFICIAMO di alcuna SCINTILLA DIVINA. Quindi,l'elemento essenziale della COMPETENZA, è sapere CHI SIAMO e CHE COSA SIAMO. Ci dimentichiamo di questo elemento, quando discutiamo di DIRITTO, quando ci presentiamo dinnanzi ad una CORTE, del fatto che la CORTE, in sostanza, stia rivendicandola PROPRIA AUTORITA' SUPREMA in quanto ECCLESIASTICA, SPIRITUALE. Quindi, lungidall'essere tale elemento IRRILEVANTE, nel caso di una multa o per un procedimento penale, o in relazione al rischio di incarcerazione, o al rischio di perdere la propria casa. Si tratta ASSOLUTAMENTE della QUESTIONE ESSENZIALE, che dobbiamo COSTANTEMENTE RICORDAREA NOI STESSI. UNA COMPETENZAESSENZIALE: " CHE COS'E' L'UNIVERSO? " L'UNIVERSO è AMORALE, cosa diversa da IMMORALE. AMORALE, nel senso che, non è ne buono ne cattivo, è l'UNIVERSO nel suo complesso, il CREATORE DIVINO nel suo complesso. Tuttavia,l'UNIVERSO agirà A FAVORE DEL LIBERO ARBITRIO e, resisterà alle tirannidi. Si tratta di una questione assolutamente essenziale, perchè i personaggi che hanno architettato il mondo dei nostri giorni, quelli al VERTICE DELLA STRUTTURA, non gli intermediari che li rappresentano, non i banchieri che sono fuori controllo, mai personaggi che hanno creato a tavolino questo mondo, questa sorta di Matrix,CONOSCONO PERFETTAMENTE QUESTO PRINCIPIO. NOI SIAMO PARTEDI UN'UNICA COSCIENZA COLLETTIVA e, rappresentiamo la personificazione del DIVINO CREATORE Sorge una domanda: " Se so CHI SONO, se so COSA NON SONO, se sono SOVRANO, se sono SOVRANONEL MIO STESSO DOMINIO, perchè allora, dovrei ricorrere a tale processo di notifica, rappresentato dal CULTO ROMANO? " La risposta è: " Non devi affatto ". Se sappiamo CHISIAMO e CHE COSA SIAMO, in effetti, non dobbiamo dimostrare niente a nessuno. Semplicemente teniamo presente che, tale SISTEMA è stato architettato per continuare a macinarci, sulla base del loro ricorso, a perversioni quali il SILENZIO-ASSENSO. Non è mai stata una regola effettiva, tantomeno una Legge Universale. Si tratta di un elemento che, hanno inventato dal nulla. Questo è il PRINCIPIO a cui fanno ricorso. TESTARE LACOMPETENZA Qui cominciamo a porre a confronto, ciò che sappiamo a proposito di CHI SIAMO e CHE COSA SIAMO,e la maniera in cui il SISTEMA giustifica il modo in cui effettivamente opera. Di nuovo, risulta necessaria la comprensione del DIRITTO ROMANO, ossia, l'auto-giustificazione a cui ricorrono questi personaggi. Hanno una modalità specifica d'azione e, si tratta del fatto che, se adoriamo nell'ignoranza, o ignoriamo il quadro in cui operiamo, a quel punto ci dichiariamo INCOMPETENTI. Giocando su questo presupposto, Loro si impegnano ad esporre alcuni dei Loro simboli più importanti in piena vista.

Social capital is a concept that has attracted increased interest among researchers in social science. It was originally introduced to sociological literature in the 1970s by Pierre Bourdieu. The term "social capital" is used to signify a set of specific behaviours and social interactions that many researchers associate with a positive impact on various aspects of human life. These include: democracy, economic development, effective governance, development of communities, education and culture, individual and public health and wellbeing, or even crime prevention. It is often claimed now that libraries as institutions intended to satisfy the intellectual needs of a society and stimulate social development may participate in the development of this capital. The paper presents the results of research on individual social capital of librarians in 20 countries across the world.

International studies report Australia is experiencing a sustained decline in public confidence, trust and integrity. In the wake of this, digital democracies are thriving, using secure technologies to obviate centralised institutions, proclaiming a more trustworthy democratic process, but to what extent should officials take note? In the absence of social impact data, governments have little evidence of their merits over less functional technologies like those facilitating e-voting. The authors conducted a cross-sectional study to ascertain the impact of digital democracies on generalised trust in Australia as compared to representative government. Findings indicate, although digital democracy is still in its infancy, it might, paradoxically, provide a technological solution to a social problem as indicated by comparatively higher trust results than the representative system of government.

"Imagine a world without trust. Without trust even the simplest actions in our lifeworld would hardly ever happen: We would never enter a taxi, never pay with coin or believe in what our doctor says.
We would neither know when and where we are born and might even still believe that the sun rotates around the earth. Trust is an essential trait of our social life and our relation to our environment. Given the pervasiveness of trust in our lives, it comes as a surprise that trust has only very recently started to receive attention in philosophy. Apart from some early consideration on trust amongst friends, on trust in god as well as some contributions regarding the role of trust
in society by Hobbes, Locke and Hume, trust emerged as a topic of philosophical interest only in the last decades of the 20th century. As pervasive trust appears as a phenomenon, as elusive it seems as a concept. What is trust? Is it a belief, an expectation, an attitude or an emotion? Can trust be willed or can I merely decide to act as if I trusted? Moreover, while the intrinsic as well as the instrumental value of trust for cooperation and social life is almost commonsensical, trust always carries the risk of being unwarranted. Trusting those who are not worthy of our trust can lead to exploitation and betrayal. Yet, not trusting those who would be trustworthy can also be a mistake and cause harm. It has been particularly feminist scholars, who have emphasizes the janus-faced nature of trust. How trust is defined and characterized depends strongly on the examples chosen. It makes a difference whether we analyze trust relations between children and their parents, between humans of equal power, between friends, lovers or strangers. Trust in other persons differs from trust in groups, trust in a specific representative of the state differs from trust in more abstract entities such as governments, democracy or society. Technology is yet another important if neglected patient of trust as well as a mediator of many human-to-human trust relations in our contemporary world. Instead of distinguishing proper and improper uses of the term trust, we should carefully attend to these different meanings of the word “trust” to provide a rich and multi-facetted perspective on this complex and important phenomenon."

This paper investigates the problem of trust and solidarity as they were mirrored in private manuscripts on cooking and housekeeping, and traces the circulation of culinary information within specific social networks. Soviet handwritten cookbooks, though rooted in the nineteenth-century tradition, constituted a phenomenon in and of themselves. They maintained and transmitted everyday knowledge on cooking, which was perceived as being opposed to state-published cooking books and brochures. Gastronomical models represented by The Book of Tasty and Healthy Food and other culinary writings were beyond reach of an average Soviet citizen. On the one hand, this inaccessibility aroused huge scepticism; on the other hand, it invigorated "invisible cuisine" -- an informal exchange of routine culinary skills that had aimed to accommodate official quasi-reality to the Soviet everyday life, and to reconcile a dream with a real food basket. Up until perestroika, private cookbooks functioned not only as a corpus of personal skills that could both compensate flaws of economics of shortage and control everyday life, but also an important tool of gender socialisation that could be used to support social prestige, create solidarity and reinforce social bonds.

Sommario: 1. I fatti.-2. la vicenda e il provvedimento.-3. le questioni sul tap-peto.-4. Il controllo "del" e "sul" trustee e lo statuto legale di amministrazione del patrimonio delle persone prive di autonomia.-5. Trust a causa complessa.-6. Trust a causa familiare.-7. Trust a causa di solidarietà.-8. causa familiare e di solidarietà e persone prive in tutto o in parte di autonomia.-8.1. la capacità di donare della persona soggetta ad amministrazione di sostegno.-8.2. Il (preteso) principio di personalità della volizione liberale.-8.3. le regole applicabili ai trust liberali e alle liberalità indirette.-9. A mo' di conclusione.
== Abstract ==
I trust a vantaggio di persone deboli possono valorizzarne la dignità, sia nella dimensione individuale, sia nell’ambito dei rapporti familiari. Sul piano organizzativo, il controllo del trustee è perfettamente compatibile con un controllo sul trustee da parte del guardiano, anche con poteri di revoca e di nomina di un nuovo trustee. Sul piano contenutistico, la nuda proprietà di immobili costituisce un valore, prima che un diritto e può essere fondamentale per la realizzazione del programma.
Nei trust a causa familiare e di solidarietà c’è riscontro di una cause suffisante. La causa familiare e quella di solidarietà sono autonome rispetto a quella liberale. Nel caso in cui disponente sia una persona priva di autonomia occorre rifarsi alle valutazioni del giudice, cui è demandato il compito di fissare, caso per caso, il punto di equilibrio tra beneficità e autodeterminazione. La discrezionalità del trustee nella distribuzione dei redditi e nella scelta del beneficiario finale non incontra invece ostacoli nella personalità della volizione liberale.
Nelle conclusioni l’Autore apre una finestra sulle regualae che governano l’ampiezza e la profondità delle investiture fiduciarie alla luce della legge 22 dicembre 2017, n. 219: se è possibile mettere in mani altrui la propria vita, non si vede perché non si possa affidare alla discrezionalità altrui i proprî denari.
***
Trusts for the benefit of weak persons can enhance their dignity, both in individual dimension and in the context of family relationships. From an organisational point of view, the control of a trustee is perfectly compatible with the enforcer’s power to oversee the trustee, including powers to revoke and appoint a new trustee. In terms of content, the bare ownership is a value, before a right, that can be fundamental to the implementation of the program.
Family trusts and trusts for benefit of a charity present an autonomous consideration. If the settlor is  interdict or minor, it’s necessary to rely on the judge’s assessment: the judge has to find, case by case, a balance between legal protection and self-determination. The trustee’s discretionary in distribution of incomes and in choice of the final beneficiary doesn’t encounter obstacles in the personality of the liberal volition.
In his conclusions, the Author opens a window on the regualae that govern the breadth and depth of fiduciary investitures with regard to italian Law no. 219 of 22 December 2017: if it’s possibile to put life on hands of an other person, at the same way it should be possible to rely own money on trustee’s discretionary.

The Covid-19 pandemic led to widespread adoption of Virtual Teams (VTs), the prevalence of which had already been increasing steadily. However, studies show that VTs often fail to meet their potential, highlighting the centrality of trust to enable success. While trust is important at the team member level and the focus of much of the extant research; it also underpins effective virtual leadership. Following a review of the VT and trust literatures, research conducted within three global technology companies across Europe, Middle East and Africa is used to provide insights into trust development in virtual leader-member dyads. Along with highlighting the challenges of building trust remotely, the research findings highlight leaders' behaviours that can both demonstrate their own trustworthiness to VT members and their trust of VT members. These behaviours are integrated into a framework for enabling high trust VT leadership emphasising member-centricity.

Research has revealed service industries’ benefits from customer trust including positive effects on commitment, loyalty, sales effectiveness, and collaborative, cooperative, and successful exchange relationships. Yet, despite the relevance of customer trust, gaps remain in our understanding regarding its implications and effective management. Commencing with a consideration of the theoretical foundations of trust, this theoretical review paper highlights the key trust theories synthesising service industries and management literatures on trust, its levels, development, violations and repair. Drawing on this, recommendations are offered for scholars regarding future research, and for service firms and their representatives regarding enabling customer trust.

This chapter critically discusses the significance of trust and its theoretical cognates-distrust , trustworthiness and distrustworthiness-in social epistemology. Special focus is given to the following issues: (i) knowledge on trust; (ii) the entitlement to expect to be presumed trustworthy; (iii) the normativity of trusting; and the role of defective trust and distrust in cases of (iv) epistemic injustice; and (v) the uptake and spread of conspiracy theories.

There are frequent calls to enhance citizens' trust in government to pave the way towards a new paradigm of participatory governance and strong citizen support for government. In various realms, citizens may directly or indirectly engage with the government through various available mediums, even though, despite the availability of various policies and services provided by the government, citizens are generally passive and adamant in trusting the public sector. While many studies have explored a set of determinants that influence citizens' trust in government (i.e., central government, local government, parliament, and the legal system), few studies have ascertained the relationship and the role of social trust, happiness, governance, and political systems. These are critical factors that may influence trust in government. To address this gap, this study draws on the theoretical lens of social capital theory, proposing that cognitive social trust and citizen happiness—environment and performance—are the most likely predictors of citizen trust in government. This study assumes that citizens' perceptions of governance and political systems will moderate the effect of social trust and happiness on trust in government. Using data from the Asia Barometer Survey 2007, and focusing on data collected from the Philippines, this study tests a latent model employing the structural equation modelling technique. It finds that happiness negatively predicts trust in the central government and the legal system, while all other predictors do not have a significant effect. The findings also show that the political system moderates the impact of social trust and happiness on trust in government. Finally, this article points out its theoretical, empirical, and practical implications and provides directions for future research.

Volumul de față a fost conceput ca o cooperare între autori menită să exploateze în principal datele colectate prin versiunile românești ale sondajelor valorilor (EVS – European Values Study și WVS – World Values Survey). EVS și WVS sunt sondaje periodice ce se colectează cu începere din 1981, în peste 100 de societăți din lume. Distanța între două sondaje WVS este 5 ani, iar între două sondaje EVS este de 9 ani. România a colectat date în 1993 (EVS/WVS), 1999 (EVS/WVS), 2005 (WVS), 2008 (EVS), 2012 (WVS), 2017/2018 (EVS și WVS). Cel mai recent val documentează astfel situația României la 100 de ani de la Unirea din 2018, sărbătorită azi ca zi națională ce marchează făurirea statului modern România. Am profitat de suprapunerea valului EVS/WVS cu aniversarea Marii Uniri și documentăm în acest volum starea societății. În plus, folosim două sondaje complementare, ce ne permit să vorbim despre generația născută după 2000 și despre emigranții români. Pornind de la aceste date, vă propunem un volum care să prezinte succint și într-un limbaj foarte accesibil care sunt valorile sociale ale românilor. Ne adresăm unui public larg, interesat să înțeleagă România de azi, și căutăm să oferim cifre atent documentate care să contribuie la dezbaterea publică contemporană. Dezbaterile recente privind teme precum caracterul tradițional sau modern al românilor, ce înseamnă a fi român, cum trebuie să ne organizăm ca societate vor găsi argumente suplimentare în capitolele din acest volum.

Vastly growing online free-hospitality networks are a phenomenon of modern times. They have been already subject of social and peace studies, here explored from the perspective of information science.
The main focus in this research, author puts on the role of information in modern society, particularly on access to information and information management as prerequisites for participative and democratic society.
Both theoretically and empirically, author explores first the changes in society that were caused by popular usage of Internet, secondly introduces the phenomenon of free-hospitality as an example of modern social network, lastly explores in details functioning of these networks and throughout whole text the role of information in here.
keywords: CouchSurfing, hospitality club, free hospitality, sociology, tourism, internet, gift exchange, gift exchange trust, free, couch surfing, modern society, structure, free values, free culture, sociology, sociology of tourism, socjologia turystyki, wymiana darów, struktura społeczeństwa, warm showers, pasporta servo, servas, BeWelcome, home exchange, homeshare, hospex, hospitality exchange, open couchsurfing, opencouchsurfing, OLPC, L/GHEI, gościnność, intimate tourism ...

The research reported in this thesis makes a contribution towards a comprehensive
understanding of the online distance learning process. This research specifically
addresses the effects of learners’ trust in relation to particular trust factors in their
academic performance when studying at a distance.
An initial theoretical framework is outlined, which encompasses investigated areas such as distance education, online distance learning, trust, performance, assessment, online communities, co-operation and collaboration. Subsequently, a two stage empirical research process is described.

Libraries may stimulate social capital and social integration. They are institutions that enjoy a high level of social trust, which creates many opportunities. In 2018 and 2019, a survey on social capital, trust and social activity of librarians was conducted in 20 countries across the world. The research addresses the question of whether libraries as public institutions may prevent the alarming processes of social alienation of individuals. The findings show that librarians have an average level of individual social capital, but they have a relatively high level of trust in other people and often volunteer for their communities. Nonetheless, librarians tend to not believe in their own impact on the rest of the society/local community. Of most importance for them in their lives are emotional values, attachment and family values; they are less focused on material values, image, etc.

شواهد موجود حکایت از تحولی بنیادین در ارکان روابط اجتماعی و فضای فرهنگی جامعه ایرانی در دهه های گذشته می کند. در این مقاله با استفاده از روش تحقیق اسنادی، داده‌های موجود – آمارهای رسمی، نتایج تحقیقات و اطلاعاتی از صورت‌های فرهنگی مثل شعر و خاطرات- را مبنای تحلیل قرار داده‌ایم. در این مقاله تلاش کرده ایم تا زمان آن تحول بنیادین را از خلال اطلاعات موجود دریابیم. بر اساس یافته های ارائه شده در این مقاله، معتقدیم که چنین تحولی در فاصله یک و نیم تا دو دهه ای روی داده است که از نیمه دهه ۱۳۶۰ آغاز می‌شود و تا اواسط دهه ۱۳۸۰ ادامه می یابد. شناختن روندهای فوق از این جهت اهمیت دارد که بیشتر مباحثی که در دهه های اخیر در مورد تحولات ایران صورت گرفته، مستقیم و غیرمستقیم، به موضوعات سیاسی و دولت ربط داده شده اند، و آن چه که در این مطالعات و بحث ها مورد غفلت قرار گرفته تحول بنیادین و گسترده‌ای است که در لایه های زیرین جامعه در جریان بوده است. ما این تحول را «افول اجتماع» نامیده ایم. به طور خلاصه مضمون عمده این تحول را می‌توان تضعیف شدید بنیادهای حیات اخلاقی و از دست رفتن پیوندهای اجتماعی ای دانست که ستون های مختلف جامعه را در کنار هم برپا نگاه میدارند، و یا می توان آنها را به ملاتی تشبیه کرد که سنگها و آجرهای بنای اجتماعی را به هم متصل نگاه می دارد، و یا به روغنی که موجب ادامه کار کرد روان چرخ دنده های ماشین اجتماع است. این تحول، پیکره اجتماع را از درون متحول کرده و هویت متفاوتی به جامعه ایرانی داده است. اما به دلیل آن که این تحول به مدتی طولانی و در زیر پوست جامعه در جریان بوده است به آسانی به چشم نیامده است.

Während Polizeiforschung innerhalb der Sozialwissenschaften in den angelsächsischen Ländern ihren festen Platz einnimmt, ist sie in der Schweizer Forschungslandschaft nur marginal vertreten. Weiter befasst sich die Vertrauens- und Institutionenforschung mehrheitlich mit politischen Institutionen und weniger mit Gerichten oder der Polizei. Diese Lücken werden mit dem vorliegenden Artikel geschlossen, indem das Vertrauen in die Schweizer Polizei untersucht wird. Hierbei werden zum einen die prozedurale Gerechtigkeit und die Zufriedenheit mit der Behandlung durch die Polizei in Interaktionen analysiert. Zum anderen wird aber auch dem Einfluss von Vertrauen in politische Institutionen Rechnung getragen. Schließlich wird das zwischenmenschliche Vertrauen miteinbezogen. Anhand der Daten des European Social Survey (ESS) aus dem Jahr 2010 können enge Verknüpfungen von Vertrauen in die Polizei, prozeduraler Gerechtigkeit, dem generalisierten Vertrauen in der Bevölkerung und Erfahrungswerten bestätigt werden.