<p> Trauma is a devastating consequence that affects the human identity resulting in the shattering of basic trust in oneself, others, and God. Often people suffering the effects of trauma turn to the Christian community for answers and assistance. Through understanding how trauma affects a person the Christian community is better equipped to walk along side those who are in the recovery process. Compassion creates a safe place for an individual to reveal the depths of emotional pain. The attribute of resilience enables the traumatized individual to continue moving through the recovery process. Six narratives were examined using constructive narrative theology as the methodology. From weaving these narratives together it became apparent that the Christian community can best aid a traumatized person by listening to their story, entering into their lament, drawing out their metaphorical and symbolic language, lifting them up in prayer, and leaving them in God's hands.</p> / Thesis / Master of Arts (MA)

The focus of this thesis is to investigate the role of voice pitch (the perception of fundamental frequency and/or corresponding harmonics) and apparent vocal tract length (VTL-the perception of the vocal tract resonances i.e. formant frequencies) in perceptions of trustworthiness and other related social attributions. Past research has found that women trust men with relatively higher pitched voices as long-term romantic partners. People with relatively higher pitched voices are also judged as more cooperative than people with relatively lower pitched voices. However, women choose men with relatively lower pitched voices when asked to select which leaders are more trustworthy and make better economic decisions. In study 1, I used “The Trust Game” to determine whether women trust men with higher or lower pitched voices to evenly divide a sum of money. Women trusted men with relatively higher pitched voices more often. Thus, even though men with lower pitched voices are more often elected to office, and are CEOs of larger companies that make more money, women trust men with relatively low pitched voices less than men with relatively high pitched voices to equitably distribute money. Surprisingly, no studies have examined the relationship between VTL and trust, but one recent study examined the relationship between VTL and perceptions of cooperation. In study 2, I was the first to test the role of voice pitch and VTL on perceptions of trust and cooperation. In general, people with higher frequency voices (high pitch and a shorter VTL) were relatively more cooperative and trustworthy than people with lower frequency voices (low pitch and a longer VTL). Despite correlations between the effects of voice frequency manipulations on ratings of trustworthiness and cooperativeness, the amount to which people thought pitch and VTL affected cooperativeness and trustworthiness was different enough to determine that these two constructs overlap, but are not synonymous. Together, these studies show that despite the fact that masculine men tend to win political elections and run large and successful companies, they are viewed as uncooperative and untrustworthy. Future research should investigate if those who win political elections and run successful companies do so because they keep more than their fair share of money. / Thesis / Master of Science (MSc)

Thesis advisor: John Sallis / The power and the problem of trust, πίστις, is nearly central to Plato’s Republic – in at least two senses. In the first sense, trust receives its most explicit consideration and treatment by Socrates in the central images of the Republic, specifically in the divided line image of Book VI, which Socrates uses to lay out the various powers and affections of knowing and opining in the soul and their corresponding objects. The line is divided into two proportional segments, both of which are divided again in turn. Trust, in its relation to the relative truth and clarity of objects of knowledge, is situated above imagination (εἰκασία), which relates to images, and by which Socrates means “first shadows, then appearances produced in water and in all close-grained, smooth, bright things, and everything of the sort.” Trust comes next in line, in the third place in relation to the truth itself. According to Socrates, trust, as a kind of power and affection of the soul, is related to “the animals around us, and everything that grows, and the whole class of artifacts (σκευαστὸν).” These are the things, Socrates says, that the objects of imagination are related to by way of likeness. Trust then, in this most basic sense, indicates the power of the soul by which human beings are primarily related to the objects in their environment – the everyday sorts of things which human beings encounter as they navigate their daily lives within the πόλις and the broader horizon of the κόσμος. They are the sorts of things that human beings generally take for granted. We are generally of the opinion that such things are what they are, as they appear. In another sense, trust is nearly central to the narrative of the Republic as it is situated within the divided line image itself. It is one of the two powers of the human soul that share a common border with the center of the divided line – the main division between the powers that relate to matters of opinion in the visible realm and the powers that are related to the intelligible realm, which is situated beyond the visible. On the other side of this major line of division lies the power of thought, διάνοια. Trust then, given where Socrates situates it along the divided line, although it is a lesser power in terms of its relationship to intelligible truths, still by way of its position and the border that it shares with thought, points to the very limit of the visible – perhaps the very limits of the κόσμος itself – the place where the visible gives way to the order of the intelligible. The power of trust, I will show by way of this work, is the power of the soul which can stretch opinion all the way out to its very limit – to the border of the visible and the intelligible which it shares with the power of thought. However, I argue that the power of trust is not only manifest in the nearly central treatment it receives in the central images of the Republic, it is also very much front and center, albeit often times implicitly, in the periphery of the Republic’s narrative, on either side of the central books. Much of this work constitutes an attempt draw out the power and the problem of trust as it arises in the periphery so that it may be seen not only in its tertiary relationship to truth in the divided line, but also in the immense import it holds for human beings in their lives within the πόλις and in the greater context of the κόσμος itself. Indeed, the power of trust may seem somewhat small in relation matters of the intelligible as they arise along the divided line; however, it will appear rather large when it is considered in relation to the lives of human beings as they find themselves born into a κόσμος and situated within a πόλις. By way of this situation, human beings find themselves fundamentally related to one another. Although trust, according to the divided line, is not strictly a matter of intelligence or that which is knowable in relation to truth in the intelligible realm, it is very much a matter of learning and coming to know – to the extent that this is possible – within the realm of becoming. The power of trust is critically important insofar as it informs our relation to our surroundings, the πόλις, and the κόσμος itself. Moreover, trust has an enormous impact on the kinds of lives that we choose to lead, that we find worth choosing, and it helps us determine in whom and in what we can ultimately place our trust. As such, the question of trust seems to, quite naturally, raise problem of judgment (κρίσις) in its turn. The question of judgment will run parallel to the theme of trust throughout this work. For, in many ways the two, trust and judgment, are inseparable. The two will arise quite frequently alongside one another, joined together as if in a kind of partnership. This is because, it seems, that in the order of the intelligible, and according to the power of knowing (νόησις) as it is developed in the divided line image, things that are known are simply known. Once a person, in the strictest sense, comes to know that something or other is true, he or she can take it for granted as something that is known – whatever it may be; however, in the realm of appearances and becoming, on the side of opinion, imagination, and trust, it is often the case that things must be judged, judgments must be made, and opinions must be formed on the basis of appearances alone – in the absence of any definitive sort of knowledge. And although trust constitutes a way of taking something for granted on the side of appearances, it is a kind of taking for granted that is at the same time held open – in a kind of suspension – provided that one does not confuse one’s judgments and opinions in accordance with trust with matters of knowing. That is, judgments which are made according to the power of trust, judgments that determine that something may or may not be taken for granted as it appears, are left decidedly unsettled in the way that matters of knowing and of knowledge are not. If we do not mistake the judgments that we make on the basis of trust with a certain kind of knowing, then the question of judgment as it relates to trust proves, by nature, to always be something of an open question. Trust in its relation to judgment, and the opinions that we form on the basis of this relation, can potentially become an opening onto the order of the intelligible. By way of its most basic operation, trust can be that power by which human beings can be made open to questions and inquiries that reach beyond the order of the visible and into the realm of the intelligible, questions concerning the truth of what is and not what merely appears; however, if matters of trust are mistaken for knowledge, then trust becomes a matter of enclosure. If one mistakes the opinions that one forms on the basis of trust for a kind of knowledge, then one mistakenly closes off the possibility of any further inquiry and further questioning into that which lies beyond appearance. And so, as I argue in this work, trust is both a source of great potential for the human being and a source of great risk. In Chapter I, I examine Socrates’ exchanges with Cephalus and Polemarchus respectively, as they occur in Book I. I argue that, even in these initial exchanges surrounding the question of justice, the question of trust in relation to judgment is already made manifest within the narrative of the Republic. I also discuss the way in which each interlocutor’s opinion about justice somehow mediates and informs his character in turn, especially in relation to the question of trust. Both Cephalus’ and Polemarchus’ formulations of justice, I argue, are somehow reflective of the trust each places in himself and in others. The way in which one relates to trust, then, will deeply inform the kind of person one becomes. In Chapter II, I continue this discussion of trust as it relates to issues of character, judgment, and justice in the context of Socrates’ exchange with Thrasymachus in Book I. I show how the tyrant is characterized and plagued by a fundamental sense of mistrust in others. This pervasive distrust is that which both propels the tyrant into a position of power over the πόλις, and it is also that which leads to his or her seemingly inevitable decline. I also make the case that this attitude is reflected by Thrasymachus in his own conduct in Book I, especially in the way in which he thinks about λόγος and the way in which he engages in dialogue with others. In Chapter III, I begin with a consideration of the various challenges that Glaucon and Adeimantus raise surrounding the question of justice, particularly as it relates to the themes of trust and judgment. I consider Glaucon’s depiction of the perfectly unjust individual. Then, I examine Adeimantus’ claim that in a πόλις, justice is either praised merely for its appearance, for the reputation it provides, or justice is simply forgone in favor of a conventional kind of injustice. I also examine the way in which the first πόλις that is constructed by Socrates in λόγος – the one that he calls the true and healthy πόλις but Glaucon calls a “πόλις of sows” – is characterized and made possible by the sense of trust that prevails within it. The citizens of this πόλις seem to have an unquestioning sense of trust in one another insofar as they each can be trusted to provide for the basic needs of each other without taking more than is needed in return. This sense of trust is extended beyond the boundaries of the healthy πόλις in its relations with its neighbors. Socrates initial account of the origin of the πόλις, I argue, gives way to what I call a “cosmopolis of trust.” In Chapter IV, I examine the πόλις in λόγος as it passes into the unhealthy πόλις of the relishes, which are introduced by Glaucon in Book II. I consider the various lines that need to be drawn within the πόλις, in addition to the various laws and programs of education that are instituted, so as to restore a sense of trust amongst the citizens of the πόλις – especially the guardians – in the face of the temptation and the threat posed by the relishes themselves. I argue that a similar gesture is made for the same underlying reasons in Book V in relation to ἔρος. I conclude with a detailed consideration of trust as it is treated by Socrates in the divided line image and how this informs trust’s relationship to judgment. In Chapter V, by way of conclusion, I consider the issues of trust and judgment as they relate to the central figure of the philosopher-king. For, as Socrates says in Book V, in order for the πόλις in λόγος to become a reality, a philosopher must come to rule in the πόλις. I reflect upon the way in which, in relation to trust and to judgment, the philosopher-king comes to constitute at once the highest aspiration of the πόλις and perhaps its greatest risk. I then consider what I take to be two separate attempts to situate the πόλις in λόγος within the boundaries of the κόσμος. The first of these takes place in Books VIII-IX of the Republic, in which the πόλις ruled by philosophical monarchy or aristocracy inevitably declines into timocracy, oligarchy, democracy, and down into tyranny itself. I examine in outline, the way in which this decline is set underway by way of mistrust and various failures in judgment along the way. I then situate this discussion in relation to the narrative of the Timaeus, in which, at least as far as it seems, a separate attempt to situate the πόλις of the Republic within the boundary of the κόσμος is made. I argue that, in the face of the decline of the πόλις that we see in the Republic, the Timaeus might provide us with a model of soul and of κόσμος which, when placed in relation to the πόλις of the republic, resists the seeming inevitability of this decline and thereby vindicates the power of trust. / Thesis (PhD) — Boston College, 2021. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

Experiencing interpersonal betrayals or trust violations can often create negative consequences for victims when creating new relationships. Past studies have found that trauma from previous betrayals can impair trust and thereby trust behavior for victims in the future. However, little research has been done to empirically characterize this connection and existing studies have provided conflicting results. The goal of this study was to explore the relationship between past trust violations, measured through the Brief Betrayal Trauma Survey (BBTS), and present self-reported trust and trust behavior. Differences in trust behavior between those with or without a history of betrayals was measured through an experimental economic trust game. Results found that those with a history of betrayal trauma had marginally lowered self-rated trust in strangers. While a history of betrayal trauma did not yield main effects on either first or average investments in the trust game, those with a history of betrayal had similar first and average investments in partners regardless of visual cue trustworthiness. Victims of betrayal seem to lack discriminatory trust behavior or possibly disregard visual cues entirely. These findings add to the current understanding of how victims of interpersonal betrayal interpret and respond to visual cues both initially and across multiple interactions and is especially relevant for those who aim to form close relationships with these individuals such as care providers.

In the era of e-commerce and m-commerce, money has become bits of data stored on computers and moves around the world as bytes of information on data communication networks. Mobile and wireless is rapidly changing the way personal financial services are designed and delivered. Mobile banking is one of the new access methods for banking services via new delivery channels consisting of the Internet and mobile technologies. Innovative technologies have changed the nature of selling and buying financial services in the new electronic banking paradigm. Customers are increasingly given the option to provide services for themselves via electronic delivery channels. As technology has become increasingly a more vital element of service delivery, managerial interest in understanding the adoption processes, preferences, and needs of different customers have led to calls for more academic research. Due to the newness of the mobile banking services, customer behavior in the mobile banking context has remained a rather uncharted territory. Literature suggests that previous adoption models which view technology use as a behavior completely under volitional control are limited in the sense that they do not specifically address the possibility that people may try to undertake the learning activities and experience the outcomes necessary to use a technology. This study will evaluate a global view of users? acceptance of mobile banking between Asian and Western market to better understand the users? behavioral pattern in different cultural settings. Based on such theoretical underpinnings as The Theory of Trying, UTAUT, Trust, Self-Efficacy and Cross-cultural Dimensions, this research tends to grasp a comprehensive view of mobile banking adoption, based on both perspectives of volitional and non-volitional such as trying. Results of this research may help practitioners of mobile banking services, such as information systems designers and marketing and management executives, to more efficiently design, implement, and promote mobile banking services. Also, identifications of the factors and causal relationships that influence and describe the end user?s adoption toward mobile banking service help focus m-commerce research on questions that significantly impact the development of mobile banking and m-commerce as a whole.

Cross-border acquisitions (CBAs), as organisational entities which are formed and controlled by foreign firms, are one of the most effective methods of expansion available to international firms. Cross-border acquisition is a highly complex and multi-faceted business model which presents several challenges for management. Over the past several years, CBA has become a more frequent target for research in business, and has received significant attention from academia and practitioners alike. The aim of this research is to investigate the factors that impact interorganizational trust and as an outcome, the performance of CBAs in Iraq and the United Arab Emirates (UAE). According Fadol and Sandhu, (2013), Abosag and Lee, (2012), there are few studies that focused on alliances in Middle Eastern countries and more studies on these areas are required. The empirical study is preceded by a review of the existing literature that led to the development of a conceptual framework for this research. The target population samples for this research were collected from four target firm’s employees in Iraq and the UAE, where those firms were identified as having acquired by firms from Western Europe and Asia. The research tool used to collect the necessary data was a survey questionnaire, and the data analysis was undertaken using SPSS and Structural Equation Modelling (SEM). The findings of this study identify that relationship history, inter-firm distance, and integration approach factors have a positive impact on the level of target firm members’ trust; while factors such as collaboration history, complementarity, and autonomy preservation were not found to have a positive and significantly related to the trust. Moreover, Country risk was found to have a negative and significant relationship with the trust. Religion was not found to be positive and significantly related to the trust. Furthermore, positive relationship between trust and performance and between commitment and performance were found. The results of this study offer a framework that identifies the key factors in the development of trust within CBAs and demonstrates that this trust and it’s antecedents have a significant impact on firm performance in Middle Eastern countries such as Iraq and UAE. The findings of this study offer us implications for meaningful managerial practice in selecting cross-border competitors as target firms.

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