Herschel Henderson says, "I do," to gain access to his wife's money. Lexington Lewis vows for his better and her worse, and Brian Flaw claims until death do we part, but does he really mean it?
The one thing these men share is none of them will give up the sexual freedom they enjoyed as single men to make their marriages work. Herschel has a mistress that he sexes more than his wife and thinks nothing of it. Lexington is making love to as many women as he can, and Brian is sexing women of every ethnicity because he's become bored with his wife. Will their infidelties come back to haunt them in the end?

The first volume of David M. Honey’s comprehensive history of Chinese thought offers a close study of Confucius, that tradition’s proto-classicist. This opening volume examines Confucius traditions that largely formed the views of later classicists, who regarded him as their profession’s patron saint. Honey’s survey begins by examining how these views informed the Chinese classicists’ own identities as textual critics and interpreters, all dedicated to self-cultivation for government service. It focuses on Confucius’s methods as a proto-classical master and teacher, and on the media in which he worked, including the spoken word and written texts. As Honey explains, Confucius’s immediate motivations were twofold: the moral development of himself and his disciples and the ritual application of the lessons from the classics. His instruction occurred in ritualized settings in the form of a question and answer catechism between master and disciples. This pedagogical approach will be analyzed through the interpretive paradigm of “performative ritual,” borrowed from recent studies of Greek classical drama. The volume concludes with a detailed treatment of a trio of Confucius’s disciples who were most prominent in transmitting his teachings, and with chapters on his intellectual inheritors, Mencius and Xunzi.

Throughout history, the thinking of Western Europe and America has often dominated scholarly conversation, even on objects of study outside of those cultures. Thus Western academic inquiry into Chinese philosophy, for example, from Confucius and Laozi to Mozi and Chen Liang, has rarely engaged with scholarly work from China itself. This has been the West's great loss. Penn State University Press is pleased to have entered into an agreement with Nanjing University Press to allow greater access to the critical work of Chinese scholars concerning prominent Chinese thinkers. These volumes, all displaying the text in both Chinese and English, offer unique, fresh, and provocative assessments of these essential Chinese philosophical and intellectual figures.

Throughout history, the thinking of Western Europe and America has often dominated scholarly conversation, even on objects of study outside of those cultures. Thus Western academic inquiry into Chinese philosophy, for example, from Confucius and Laozi to Mozi and Chen Liang, has rarely engaged with scholarly work from China itself. This has been the West's great loss. Penn State University Press is pleased to have entered into an agreement with Nanjing University Press to allow greater access to the critical work of Chinese scholars concerning prominent Chinese thinkers. These volumes, all displaying the text in both Chinese and English, offer unique, fresh, and provocative assessments of these essential Chinese philosophical and intellectual figures.

Throughout history, the thinking of Western Europe and America has often dominated scholarly conversation, even on objects of study outside of those cultures. Thus Western academic inquiry into Chinese philosophy, for example, from Confucius and Laozi to Mozi and Chen Liang, has rarely engaged with scholarly work from China itself. This has been the West's great loss. Penn State University Press is pleased to have entered into an agreement with Nanjing University Press to allow greater access to the critical work of Chinese scholars concerning prominent Chinese thinkers. These volumes, all displaying the text in both Chinese and English, offer unique, fresh, and provocative assessments of these essential Chinese philosophical and intellectual figures.

Sisters Foxy, Victoria, and Deja run a prosperous bakery in the small town of Creme City by day and fulfilling client's adult fantasies by night at Creme Fantasyland. Although business is booming, life at home doesn't prove as successful.
Foxy can't seem to get her husband to show her any type of affection and won't leave her one true love-an ex-fiance who's still very much in love with her. "Trysexual" Victoria wears her heart on her sleeve and falls for any man or woman who can bring her to climax. Dominatrix Deja, the toughest sister of the three, is perfect on the outside, but her need to control everything around her may prove detrimental to their success-and her marriage.
All is well in the land of Creme, until spurned lover and police chief, Rain makes an indecent proposal and attempts to shut down their business. With the whole town standing behind them (and not just because some of them happen to be clients), the women must decide whether to stand together and fight, or risk losing their business and, possibly, their freedom.

Herschel Henderson says, "I do," to gain access to his wife's money. Lexington Lewis vows for his better and her worse, and Brian Flaw claims until death do we part, but does he really mean it?
The one thing these men share is none of them will give up the sexual freedom they enjoyed as single men to make their marriages work. Herschel has a mistress that he sexes more than his wife and thinks nothing of it. Lexington is making love to as many women as he can, and Brian is sexing women of every ethnicity because he's become bored with his wife. Will their infidelties come back to haunt them in the end?