Trust is vital in so many dimension of our private and public life. But why? Well, it is first and foremost about believing. It is a primary attitude one person shows toward another. Before we even learn to understand, our first condition is that of vulnerability which demands trust. Every helpless infant must trust in the good of humanity. Trust, we learn, can be given to persons and things, to an individual or a community, to an ideal, or to an object. It indicates a sense of reliability that both fashions and upholds the relationship. It also names the truth of the relationship, a genuine honesty of things. It can also speak to us of the abilities of another person or of things as trustworthy. That is the question this first in a trilogy on trust explores. It raises for us the question of a kind of default suspicion in society, a trend to assume the negative. Each work in the trilogy will explore the sources of suspicion, the deep seated absolute distrust of all pleasure, wealth, and power regardless of virtuous or noble purpose. The philosophical genesis of this suspicion can be found in the thought of Sigmund Freud, Karl Marx, and Friedrich Nietzsche. Together they have been called the "Masters of Suspicion" by Paul Ricoeur for their negative presuppositions in all interpretation. And yet, trust is perhaps as critical to our environment as are clean air and clean water. A climate of trust is vital to human flourishing and skepticism is like a poison that destroys a community's ability to risk and to be vulnerable. We have seen a steady decline in the levels of trust. The Pew Research Center has been studying the question of trust in society for decades. Alarmingly, 71% of adults believe Americans are less confident in each other than they were 20 years ago. "About three-in-four Americans (79%) think their fellow citizens have too little confidence in each other. Relatedly, a fifth of adults (21%) think personal confidence in the country has worsened for little good reason" (29). The question of distrust is alarming and we need to examine its harm and what will heal it. In this work, The Tyranny of Perfection, we see how suspicion has robbed us of the simple delight of being. This Freudian fracturing and critical analysis of the person into id, ego, superego has left us unable to trust pleasure itself. This self-alienation denies that necessary wholeness of life. It compartmentalizes life and how we think about life. Freud is just one player in Modernity's abuse of science, casting it as superior to all other disciplines. Fragmentation and specialization have alienated the disciplines of science, art, and religion. Rather than the three together providing the integration of life and living, science, art, and religion have wrongly been cast as opposed to each other. The tyranny is this undermining of the greatest pleasure, our ability to love life with all its fragile qualities. Wealth and power, we will see, also attack our sense of trust, but for now, we will look at the tragic loss of trust in pleasure. The other two works in this trilogy, The Want of Wealth and The Bondage of Power, examine the seeds of suspicion that have led us to mistrust both economics and politics, both wealth and power. It is this widespread mistrust that has brought us to tragic levels of alienation and isolation, not pleasure, wealth, and power per se. These can be abused as tools of alienation, division and suspicion. As we will see in this trilogy, we must learn to love, to believe, and to hope again as our social corrective. If these three books help to initiate greater interest in our learning to trust once more, then they will have served a good and noble purpose