Would the world be a better place if women were in charge? Heads of state and world leaders are now women, they have changed the world to be how they want it to be. With women in charge they have stopped the days of mail order brides, now we live in a world of rental husbands. We live in a world where men are secondary, used for whatever women want. Men are trained to be whatever their owner wants them to be: enforcer, worker, bodyguard or personal slave. Sold into slavery when he was a baby, Scott Magentas life is to be seen not heard, to be touched but never loved. His life is filled with death and pain while he is forced to be nothing but a glorified one night stand for the rich and powerful. Slaves are treated like show animals, they make their owner money and if they misbehave they can be punished by their owner. When the whole world doesnt see you as a person how can you be one?

Reprint of the original, first published in 1838.

When Jack London died in 1916 at age forty, he was one of the most famous writers of his time. Eighty years later he remains one of the most widely read American authors in the world. The first major critical study of London to appear in a decade, Male Call analyzes the nature of his appeal by closely examining how the struggling young writer sought to promote himself in his early work as a sympathetic, romantic man of letters whose charismatic masculinity could carry more significance than his words themselves. Jonathan Auerbach shows that London's personal identity was not a basis of his literary success, but rather a consequence of it. Unlike previous studies of London that are driven by the author's biography, Male Call examines how London carefully invented a trademark "self" in order to gain access to a rapidly expanding popular magazine and book market that craved authenticity, celebrity, power, and personality. Auerbach demonstrates that only one fact of London's life truly shaped his art: his passionate desire to become a successful author. Whether imagining himself in stories and novels as a white man on trail in the Yukon, a sled dog, a tramp, or a professor; or engaging questions of manhood and mastery in terms of work, race, politics, class, or sexuality, London created a public persona for the purpose of exploiting the conventions of the publishing world and marketplace. Revising critical commonplaces about both Jack London's work and the meaning of "nature" within literary naturalism and turn-of-the-century ideologies of masculinity, Auerbach's analysis intriguingly complicates our view of London and sheds light on our own postmodern preoccupation with celebrity. Male Call will attract readers with an interest in American studies, American literature, gender studies, and cultural studies.

Forster's reading reveals the Phenomenology of Spirit as in fact an impressively coherent text containing a rich array of ideas of extraordinary philosophical originality and depth.

The first decades of the twentieth century witnessed an explosion of nationalist sentiment in East Asia, as in Europe. This comprehensive work explores how radical Chinese and Japanese thinkers committed to social change in this turbulent era addressed issues concerning national identity, social revolution, and the role of the national state in achieving socio-economic development. Focusing on the adaptation of anarchism and then Marxism-Leninism to non-European contexts, Germaine Hoston shows how Chinese and Japanese theorists attempted to reconcile a relatively new appreciation for the nation-state with their allegiance to a vision of internationalist socialist revolution culminating in stateless socialism. Given the influence of Western experience on Marxism, Chinese and Japanese theorists found the Marxian national question to be not merely one of whether the "working man has no country," but rather the much more fundamental issue of the relative value of Eastern and Western cultures. Marxism, argues Hoston, thus placed native Marxists in tension with their own heritage and national identity. The author traces efforts to resolve this tension throughout the first half of the twentieth century, and concludes by examining how the tension persists, as Chinese and Japanese dissidents seek identity-affirming modernity in accordance with the Western democratic model.