I suppose for most humans the character of distrust amasses an inchoate form of experiences that generally lead to the creation of a certain cognitive faculty that promotes its continued success more rapidly at some ages, as opposed to others. For myself, the triggering experience was that distrust of my other Mother's epistemic tools for truth discovery. The limited range of phrases concerning problems of identity, motivation, concern, governance, and many others all leaned on the same narrative structure that more or less categorized someone else as the creator and myself as the discoverer of any range of truths that could not possibly extend beyond my own creative abilities — my dreams, for instance, were considerably too information-dense for any agent imaginable by my own wits exhaustively to reasonably discover within a finite time-frame.
Generally we rank those as maniacs and psychopaths, those who fail to rationally apply this trust to society. When I say 'fail', I am minimally assuming two attributes of systemic failure and vertical-meaning failure. We generally are successful in applying civil distrust, for instance, in proportion to our interactions with characters of the fashion in which those truths are palpably held and disclosed across a network of actors who are maximally attempting to discover the most visible set of theoretical considerations between durational frames.
Aubrey de Grey poses the question that assuming other maximizing norms in technological growth, the upload of our consciousness will naturally alleviate certain categories of aging — like those which render mental illness. At the same juncture of thought we might consider that consciousness itself requires certain real forms of materiality to entail the determination of any variegation of cognitive activity or, what is essentially, life at its most basic level. Consciousness inherently breads consciousness, as life at this scope of materiality requires the organization of thought to build the essential features of its very discovery.
The Other lives within our very thoughts. But I recall one saying, indeed, that one is “dead forever”. However, the considerations laid our here require civilizations of the only philosophically justifiable graveyards, no simpler.