In the spirit of the mega-selling On Bullshit, philosopher Aaron James presents a theory of the asshole that is both intellectually provocative and existentially necessary.What does it mean for someone to be an asshole? The answer is not obvious, despite the fact that we are often personally stuck dealing with people for whom there is no better name. Try as we might to avoid them, assholes are found everywhere—at work, at home, on the road, and in the public sphere. Encountering one causes great difficulty and personal strain, especially because we often cannot understand why exactly someone should be acting like that.Asshole management begins with asshole understanding. Much as Machiavelli illuminated political strategy for princes, this book finally gives us the concepts to think or say why assholes disturb us so, and explains why such people seem part of the human social condition, especially in an age of raging narcissism and unbridled capitalism. These concepts are also practically useful, as understanding the asshole we are stuck with helps us think constructively about how to handle problems he (and they are mostly all men) presents. We get a better sense of when the asshole is best resisted, and when he is best ignored—a better sense of what is, and what is not, worth fighting for.

Product Description: This book considers a 'baptist' account of the identity of the church, Jesus' body, and the communion elements in the Lord's Supper. It does so in conversation with Thomas Aquinas, Balthasar Hubmaier, and James Wm. McClendon, Jr. in the context of contemporary Baptist engagements with ecumenical Christianity and of contemporary philosophy of language...read more

If the global economy seems unfair, how should we understand what a fair global economy would be? What ideas of fairness, if any, apply, and what significance do they have for policy and law?Working within the social contract tradition, this book argues that fairness is best seen as a kind of equity in practice. The global economy as we know it is organized by an international social practice in which countries mutually rely upon common markets. This practice generates shared responsibilities of "structural equity," independently of humanitarian, human rights, or other justice concerns, for how benefits and burdens are distributed across different societies and their social classes.Equity in the practice of trade requires not only compensation of people harmed by their exposure to global economic forces, but also equal division of the "gains of trade," across and within societies, unless still greater gains flow to developing countries. Fairness therefore calls for strong social insurance schemes, international capital controls, policy flexibility for developing countries, and more-all as the "fair price" of free trade.