I have long railed against "faith" as a universal category for understanding religion or even for understanding how people go about being human. I am not a person of faith if the contrast is to evidence, analysis, and facts such as we know them. The latter may be provisional and incomplete but they are sure better than "belief" or "feeling" that flies in the face of the former. You can't tell me that one got up from the dead when all the rest of us stay dead---however if you convey that faith to me, you may not be acting in bad faith. You are just wrong about the facts and we can then decide how much that matters to the rest of us. When someone's faith becomes problematic to the welfare of others then it is no longer a private matter.
I'm wounded about "faith" too because I studied with an eminent scholar who wrote a book called Faith and Belief that I feel confident in saying was among the worst efforts in the theory of religion I have ever read. He was the director of my doctoral program and needless to say we could not get along. My response to him once was, "I refuse to sing from your Protestant hymnal." This did not go over well.
The core of the problem is that we are not mature enough to understand that a good faith argument, like democracy, takes time to reveal its intentions and outcomes. Much like Professor Smith who may not have liked me anymore than I liked him but was actually willing to continue to act in good faith because I too was acting in good faith. That is what it took for both of us and for me to survive his program. Good faith requires patience; bad faith is rewarded when we convulse into impulses and immediate gratifications. (Krsna makes this point in the Gita, obviously.)
Biden stands in opposition, actually closer to the Eisenhower Republican ethos of government rather than any socialism; that is, he wants government when it can do what individuals cannot, thus closer to "leave me alone until I need us." It's not the nanny state and I suppose I warm to some of that ethos because no one likes to be told what to do. If there were more honest (i.e., good faith) justice and less systemic prejudice we could actually warm to the idea that liberty has a cost but there is too much structural corruption for any individual to change. I doubt we can wait much longer before the world---both naturally and politically---burns down around us.
The core of "bad faith" has two principal requirements. First, one must assume the stance of a blithe indifference to the welfare of others. This isn't the same as wishing ill on others; rather, one need only fail to consider what happens to others given one's intentions and behaviors. Second, one has to prioritize one's own interests in such a way that the effort to secure one's personal interest outweighs any commitment to reveal those interests honestly. These criteria let spies spy in "good" faith while lying and allows the "faithful" to say (or even believe) in things that might be regarded as patently absurd (e.g., virgin birth).