 In recent years, a number of philosophers have argued that “Informed consent… is generally important [in part] because it can make a distinctive contribution to the restoration of trust” (O’Neill 2002, 145; see also Bok 1999, 11, 26–7, 63; Jackson 1994, 491; Kass et al 1996; Tännsjö 1999, 24). Their trust rationale is future-looking. It points out the importance of ongoing societal trust in caretakers and medical institutions, for example, as a precondition of ongoing compliance with medical advice, registration for organ donor cards, and participation in medical research. Since violations of informed consent would jeopardize that trust, they are something to be avoided. This rationale has the advantage of potentially demanding informed consent even to certain low-risk and low-impact interventions. For example, forced testicular exam may be medically “safe”, but, if discovered, could profoundly shake public trust in providers. The rationale also addresses the special wrongness of outright lying to patients (perhaps worse than non-lying deceit: Jackson 1991, 7–9)), say, to realize beneficial placebo effects. If discovered, lying and battery could easily undermine public trust in physicians.