Since the very beginnings of literature, "half humankind"--The female of the species-has been an irresistible subject for the pens of the other half.

"An audacious and concrete proposal…Half-Earth completes the 86-year-old Wilson’s valedictory trilogy on the human animal and our place on the planet." —Jedediah Purdy, New Republic In his most urgent book to date, Pulitzer Prize–winning author and world-renowned biologist Edward O. Wilson states that in order to stave off the mass extinction of species, including our own, we must move swiftly to preserve the biodiversity of our planet. In this "visionary blueprint for saving the planet" (Stephen Greenblatt), Half-Earth argues that the situation facing us is too large to be solved piecemeal and proposes a solution commensurate with the magnitude of the problem: dedicate fully half the surface of the Earth to nature. Identifying actual regions of the planet that can still be reclaimed—such as the California redwood forest, the Amazon River basin, and grasslands of the Serengeti, among others—Wilson puts aside the prevailing pessimism of our times and "speaks with a humane eloquence which calls to us all" (Oliver Sacks).

AN INSTANT NEW YORK TIMES BESTSELLER The “lively” (The New Yorker), “convincing” (Forbes), and “riveting pick-me-up we all need right now” (People) that proves humanity thrives in a crisis and that our innate kindness and cooperation have been the greatest factors in our long-term success as a species. If there is one belief that has united the left and the right, psychologists and philosophers, ancient thinkers and modern ones, it is the tacit assumption that humans are bad. It's a notion that drives newspaper headlines and guides the laws that shape our lives. From Machiavelli to Hobbes, Freud to Pinker, the roots of this belief have sunk deep into Western thought. Human beings, we're taught, are by nature selfish and governed primarily by self-interest. But what if it isn't true? International bestseller Rutger Bregman provides new perspective on the past 200,000 years of human history, setting out to prove that we are hardwired for kindness, geared toward cooperation rather than competition, and more inclined to trust rather than distrust one another. In fact this instinct has a firm evolutionary basis going back to the beginning of Homo sapiens. From the real-life Lord of the Flies to the solidarity in the aftermath of the Blitz, the hidden flaws in the Stanford prison experiment to the true story of twin brothers on opposite sides who helped Mandela end apartheid, Bregman shows us that believing in human generosity and collaboration isn't merely optimistic—it's realistic. Moreover, it has huge implications for how society functions. When we think the worst of people, it brings out the worst in our politics and economics. But if we believe in the reality of humanity's kindness and altruism, it will form the foundation for achieving true change in society, a case that Bregman makes convincingly with his signature wit, refreshing frankness, and memorable storytelling. "The Sapiens of 2020." —The Guardian "Humankind made me see humanity from a fresh perspective." —Yuval Noah Harari, author of the #1 bestseller Sapiens Longlisted for the 2021 Andrew Carnegie Medal for Excellence in Nonfiction One of the Washington Post's 50 Notable Nonfiction Works in 2020

This volume is an updated and revised version of the General Course on Public International Law delivered by the Author at The Hague Academy of International Law in 2005. Professor Cançado Trindade, Doctor honoris causa of seven Latin American Universities in distinct countries, was for many years Judge of the Inter-American Court of Human Rights, and President of that Court for half a decade (1999-2004). He is currently Judge of the International Court of Justice; he is also Member of the Curatorium of The Hague Academy of International Law, as well as of the Institut de Droit International, and of the Brazilian Academy of Juridical Letters.

Readers will no doubt discern points of contiguity among the essays in this volume. For example, several essays investigate sources - literary, pictorial, architectural - and Milton's use of those sources in his poetry. Others view Milton from the perspective of his age and seventeenth-century contemporaries such as Michael Drayton and Aemelia Lanyer.

Nation and Nurture in Seventeenth-Century English Literature connects changing seventeenth-century English views of maternal nurture to the rise of the modern nation, especially between 1603 and 1675. Maternal nurture gains new prominence in the early modern cultural imagination at the precise moment when England undergoes a major paradigm shift — from the traditional, dynastic body politic, organized by organic bonds, to the post-dynastic, modern nation, comprised of symbolic and affective relations. The book also demonstrates that shifting early modern perspectives on Judeo-Christian relations deeply inform the period's interlocking reassessments of maternal nurture and the nation, especially in the case of Milton. The book's five chapters analyze a wide range of reformed and traditional texts, including A pitiless Mother, William Gouge's Of Domesticall Duties, Shakespeare's Macbeth, Charles I's Eikon Basilike, and Milton's Paradise Lost, and Samson Agonistes. Equal attention is paid to such early modern visual images as The power of women (a late sixteenth-century Dutch engraving), William Marshall's engraved frontispiece to Richard Braithwaite's The English Gentleman and Gentlewoman (1641), and Peter Paul Rubens's painting of Pero and Cimon or Roman Charity (1630). The book argues that competing early modern figurations of the nurturing mother mediate in politically implicated ways between customary biblical models of English kingship and innovative Hebraic/Puritan paradigms of Englishness.

In early modern Europe, the circulation of visual and verbal transmissions of sati, or Hindu widow burning, not only informed responses to the ritualized violence of Hindu culture, but also intersected in fascinating ways with specifically European forms of ritualized violence and European constructions of gender ideology. European accounts of women being burned in India uncannily commented on the burnings of women as witches and criminal wives in Europe. When Europeans narrated their accounts of sati, perhaps the most striking illustration of Hindu patriarchal violence, they did not specifically connect the act of widow burning to a corresponding European signifier: the gruesome ceremonial burnings of women as witches. In examining early modern representations of sati, the book focuses specifically on those strategies that enabled European travellers to protect their own identity as uniquely civilized amidst spectacular displays of 'Eastern barbarity'.