This multi-disciplinary collection examines the recent wave of political apologies for acts of past injustice.

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Decolonisation has lost its way. Originally a struggle to escape the West’s direct political and economic control, it has become a catch-all idea, often for performing ‘morality’ or ‘authenticity’; it suffocates African thought and denies African agency. Olúfẹ́mi Táíwò fiercely rejects the indiscriminate application of ‘decolonisation’ to everything from literature, language and philosophy to sociology, psychology and medicine. He argues that the decolonisation industry, obsessed with cataloguing wrongs, is seriously harming scholarship on and in Africa. He finds ‘decolonisation’ of culture intellectually unsound and wholly unrealistic, conflating modernity with coloniality, and groundlessly advocating an open-ended undoing of global society’s foundations. Worst of all, today’s movement attacks its own cause: ‘decolonisers’ themselves are disregarding, infantilising and imposing values on contemporary African thinkers. This powerful, much-needed intervention questions whether today’s ‘decolonisation’ truly serves African empowerment. Táíwò’s is a bold challenge to respect African intellectuals as innovative adaptors, appropriators and synthesisers of ideas they have always seen as universally relevant.

Christopher Woodard presents a new and rich version of utilitarianism, the idea that ethics is ultimately about what makes people's lives go better. He launches a state-of-the-art defence of the theory, often seen as excessively simple, and shows that it can account for much of the complexity and nuance of everyday ethical thought.

A landmark work of political and legal philosophy, Ronald Dworkin's Taking Rights Seriously was acclaimed as a major work on its first publication in 1977 and remains profoundly influential in the 21st century. A forceful statement of liberal principles - championing the legal, moral and political rights of the individual against the state - Dworkin demolishes prevailing utilitarian and legal-positivist approaches to jurisprudence. Developing his own theory of adjudication, he applies this to controversial public issues, from civil disobedience to positive discrimination. Elegantly written and cuttingly insightful, Taking Rights Seriously is one of the most important works of public thought of the last fifty years.

A hilarious illustrated meditation on the question that runs through the mind of every woman who cohabitates with--or simply enjoys the company of--the opposite sex: Seriously, WTF is wrong with men? If you've ever laid awake at night wondering why the man in your life seems physically incapable of moving a two-pound laundry basket 45 degrees in order to accurately deposit a pair of dirty socks (#literallywhy), you'll find succor in this lighthearted--but smart and savvy--collection of all those little stories that women share about their dudes. From WTFs throughout history (like how Attila the Hun was so in love with his bride-to-be that he felt the need to destroy Italy en route to picking her up), to WTFs at home (Your Husband Put the Baby to Sleep: What's Wrong with This Picture?), to WTFs in the wild (Manspreading: A Diagram), Seriously WTF offers a compilation of positively eye-rolling conversations, illustrations, anecdotes, e-mails, text messages, and miscellany that will make women everywhere think, Yup. That.

Taking Rites Seriously is about how religious beliefs and religious believers are assessed by judges and legal scholars and are sometimes mischaracterized and misunderstood by those who are critical of the influence of religion in politics or in the formation of law. Covering three general topics - reason and motive, dignity and personhood, nature and sex - philosopher and legal theorist Francis J. Beckwith carefully addresses several contentious legal and cultural questions over which religious and non-religious citizens often disagree: the rationality of religious belief, religiously motivated legislation, human dignity in bioethics, abortion and embryonic stem cell research, reproductive rights and religious liberty, evolutionary theory, and the nature of marriage. In the process, he responds to some well-known critics of public faith - including Brian Leiter, Steven Pinker, Suzanna Sherry, Ronald Dworkin, John Rawls, and Richard Dawkins - as well as to some religiously conservative critics of secularism, such as the advocates for intelligent design.

A brilliant tour of mathematical thought and a guide to becoming a better thinker, How Not to Be Wrong shows that math is not just a long list of rules to be learned and carried out by rote. Math touches everything we do; It's what makes the world make sense. Using the mathematician's methods and hard-won insights-minus the jargon-professor and popular columnist Jordan Ellenberg guides general readers through his ideas with rigor and lively irreverence, infusing everything from election results to baseball to the existence of God and the psychology of slime molds with a heightened sense of clarity and wonder. Armed with the tools of mathematics, we can see the hidden structures beneath the messy and chaotic surface of our daily lives. How Not to Be Wrong shows us how--Publisher's description.

The author, a computer science professor diagnosed with terminal cancer, explores his life, the lessons that he has learned, how he has worked to achieve his childhood dreams, and the effect of his diagnosis on him and his family.

Refugee displacement is a global phenomenon that has uprooted millions of individuals over the past century. In the 1980s, repatriation became the preferred option for resolving the refugee crisis. As human rights achieved global eminence, refugees' right of return fell under its umbrella. Yet return as a right and its practice as a rite created a radical disconnect between principle and everyday practice, and the repatriation of refugees and Internally Displaced Persons (IDPs) remains elusive in cases of forced displacement of victims by ethnic conflict. Reviewing cases of ethnic displacement throughout the twentieth century in Europe, Asia, and Africa, Howard Adelman and Elazar Barkan juxtapose the empirical lack of repatriation in cases of ethnic conflict, unless accompanied by coercion. The emphasis on repatriation during the last several decades has obscured other options, leaving refugees to spend years warehoused in camps. Repatriation takes place when identity, defined by ethnicity or religion, is not at the center of the displacing conflict, or when the ethnic group to which the refugees belong are not a minority in their original country or in the region to which they want to return. Rather than perpetuate a ritual belief in return as a right without the prospect of realization, Adelman and Barkan call for solutions that bracket return as a primary focus in cases of ethnic conflict.