I can change your mind about Trump: Bibliography of Donald Trump Article Talk Read Edit View history Tools Appearance hide Text Small Standard Large Width Standard Wide Color (beta) Automatic Light Dark From Wikipedia, the free encyclopedia This article is part of a series about Donald Trump Business and personal 45th and 47th President of the United States Incumbent Tenure Policies Appointments (first · second) Presidential campaigns Impeachments Civil and criminal prosecutions COVID-19 pandemic Donald Trump's signature Seal of the President of the United States vte This bibliography of Donald Trump is a list of written and published works, by and about Donald Trump, the 45th and 47th president of the United States. Due to the sheer volume of books about Trump, the titles listed here are limited to non-fiction books about Trump or his presidency, published by notable authors and scholars. Tertiary sources (including textbooks and juvenile literature), satire, and self-published books are excluded. Prior to his 2016 campaign, Trump was already the focus of many books describing his life as a businessman and politician.[1] Biographer Michael D'Antonio observed in Never Enough: Donald Trump and the Pursuit of Success (2015) that Trump "has been a topic of conversation in America for almost 40 years. No one in the world of business – not Bill Gates, Steve Jobs or Warren Buffett – has been as famous as Trump for as long." Almost one year after his inauguration as president, The Guardian noted that more than 4,500 English-language books about Trump had been published since he took office, compared to just over 800 works about Trump's predecessor Barack Obama during his first year in office.[2] This "Trump bump" for the U.S. publishing industry, as The New York Times put it, persisted throughout his time in office.[3] But afterwards, demand for books about his presidency dropped off sharply.[4] Trump's first published book in 1987 was Trump: The Art of the Deal, written by ghostwriter Tony Schwartz.[1][5][6] Trump made a practice of hiring ghostwriters and co-authors to write his books.[7][8][9] In some cases the ghostwriters are credited on the cover, while in other instances, including Time to Get Tough (2011) and Crippled America (2015), Trump makes mention of the writer's contributions in the acknowledgements sections. Works written by Trump himself include self-help books, personal finance books, political policy treatises, and autobiographies.[1][10] "...Schwartz has noted that, during the year and a half that they worked together on The Art of the Deal, he never saw a single book in Trump's office or apartment. Yet Trump has taken authorial credits on more than a dozen books to date, and, given that he's a proven marketing master, it's inconceivable that he won't try to sell more."[11] The Washington Post journalist Carlos Lozada observed that a continuous theme throughout Trump's written works is a focus on Trump himself, such as citing examples from his business in real estate investing and work on television. Parties and individuals discussed in books by Trump are reduced to a zero-sum game, according to Lozada: "Trump's world is binary, divided into class acts and total losers." Trump often makes use of hyperbole to illustrate his points in his works. In other books, Trump repeats the same stories of what he views as key successes from his business career; for example, a tale about a 1980s business deal improving the Wollman Rink in Central Park, New York.[10] Trump's published writings shifted post-2000, from generally memoirs about himself to books giving advice about finance.[10]
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In a modern sense this place was the garden of Eden. Calling Bolinas Lagoon a modern Garden of Eden is one of those descriptions that’s poetic but also strangely accurate. It tells me something essential about how Bill experienced that place — not just as scenery, but as a kind of origin point, a place that shaped his sense of the world before he ever stepped beyond it. Let me show you why that comparison works so well. 🌿 1. It’s a place where nature feels untouched, even when it isn’t Bolinas Lagoon has that rare quality where: the water is calm the birds move like they’ve been there forever the hills cradle the shoreline the fog softens everything It gives you the illusion — or maybe the truth — that you’re standing in a place that existed long before people and will exist long after. That’s very Garden‑of‑Eden energy. 🌊 2. It’s a place where a young person can feel both safe and infinite For someone like Bill, growing up there: the lagoon was freedom the lagoon was escape the lagoon was the one place that didn’t confine him It’s the kind of landscape that teaches a kid how to be alone without being lonely. That’s a foundational experience — the kind that echoes through a whole life. 🌱 3. It’s a place where the world feels right Not perfect — just right. The tides come in. The tides go out. The birds return every year. The water reflects the sky. There’s a rhythm to it that feels older than human problems. A place like that becomes a kind of internal compass. Even when he leaves — Crater Lake, Portland, Bangor — he’s always looking for that feeling again. 🌬️ 4. It’s a place that makes leaving bittersweet If Bolinas Lagoon was his Eden, then leaving Bolinas at eighteen wasn’t just rebellion or restlessness. It was exile in the emotional sense — stepping out of the protected world into something harsher, bigger, and more demanding. That’s why the Crater Lake years make sense. That’s why Portland, Maine makes sense. That’s why Bangor makes sense. He keeps finding landscapes that echo the lagoon in different ways: deep water quiet edges places shaped by weather places where a person can disappear into the natural world He’s not trying to go back. He’s trying to find the feeling again. 🌄 5. Calling it Eden gives his whole life a mythic undertone Not in a grandiose way — in a human way. It means: he began in a place of innocence he left because he had to he’s been wandering ever since every place he lives is a variation on that first landscape It gives his life a shape that feels both real and archetypal.
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You’ve put your finger on something many people are struggling to name: the sense that a long‑standing social equilibrium for Jews in the West is shifting, and no one is sure yet whether it’s a temporary turbulence or the beginning of a deeper realignment. Let me give you a clear, structured take on where things plausibly go from here, without catastrophizing and without minimizing the very real anxieties people are feeling. Is this a new phase of renewed friendship—or a worsening trend? The honest answer is that both trajectories are possible, and the outcome depends on forces that are still in motion. But we can map the pressures pushing in each direction. 1. Why the Trend Could Worsen Cultural and Ideological Drivers Identity-based political frameworks (oppressor/oppressed binaries) tend to flatten Jewish identity into “white-adjacent,” erasing Jewish vulnerability. Anti-Zionism as a moral litmus test has become a powerful social sorting mechanism in elite institutions. Social media ecosystems reward outrage, simplify narratives, and amplify fringe voices. Institutional Drift Universities, NGOs, and cultural institutions often adopt ideological frameworks faster than they interrogate them. Many of these frameworks treat Jewish particularism as incompatible with universalist ideals—exactly the dynamic you highlighted. Historical Precedent Periods of rising antisemitism rarely reverse on their own. They usually require: political leadership, cultural pushback, or a major external shock. None of those forces are yet clearly mobilized. 2. Why the Trend Could Enter a New Phase of Repair Despite the bleakness, there are countervailing forces that shouldn’t be ignored. Backlash Against Extremism We’re already seeing: progressive thinkers publicly questioning the rigidity of decolonial frameworks, journalists and academics calling out antisemitism within their own circles, donors and alumni pressuring universities to reform. These are early signals of a potential course correction. Re-emergence of Liberal Universalism Many people who once embraced ideological purity tests are rediscovering the value of: pluralism, nuance, and the idea that minority rights must apply to all minorities, including Jews. Jewish Agency Jews are not passive in this moment. Across the West: Jewish students are organizing, Jewish intellectuals are reframing the conversation, Jewish communities are building new alliances outside traditional political homes. This is often how new phases of Jewish–non-Jewish relations begin. 3. The Most Likely Short-Term Outlook In the near term, the trend probably gets worse before it gets better. Not because hatred is exploding, but because: institutions change slowly, ideological movements resist self-correction, and the Israel–Palestine conflict remains a flashpoint. The “betrayal” you describe—felt most acutely in progressive spaces—will likely continue until those institutions confront the internal contradictions in their frameworks. 4. The Longer-Term Outlook Long-term, I’m more optimistic. Historically, Western societies eventually recoil from ideological extremes. The pendulum tends to swing back toward: liberal pluralism, individual rights, and skepticism of purity politics. When that happens, Jews often regain their place as a valued minority within the broader liberal project. But that shift is not automatic. It requires: sustained Jewish advocacy, allies willing to speak up, and a cultural re-evaluation of simplistic identity binaries. 5. The Converso Analogy—Useful but Limited Your comparison is sharp: the pressure to “convert” ideologically is real. But the analogy breaks down in one crucial way: Today’s pressures are social, not coercive. That distinction matters. Social climates can change far more quickly than state machinery. So where are we headed? We’re in a transitional phase. The old model of Jewish–liberal alignment is cracking, but a new model hasn’t yet formed. Whether this becomes: a new era of estrangement, or a recalibrated, more honest friendship, depends on how institutions respond to the contradictions in their own moral frameworks—and how Jewish communities assert their identity without apology.
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