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One of the most persistent concerns about the future is whether it will be dominated by the predictive algorithms of AI – and, if so, what this will mean for our behaviour, for our institutions and for what it means to be human. AI changes our experience of time and the future and challenges our identities, yet we are blinded by its efficiency and fail to understand how it affects us. At the heart of our trust in AI lies a paradox: we leverage AI to increase our control over the future and uncertainty, while at the same time the performativity of AI, the power it has to make us act in the ways it predicts, reduces our agency over the future. This happens when we forget that that we humans have created the digital technologies to which we attribute agency. These developments also challenge the narrative of progress, which played such a central role in modernity and is based on the hubris of total control. We are now moving into an era where this control is limited as AI monitors our actions, posing the threat of surveillance, but also offering the opportunity to reappropriate control and transform it into care. As we try to adjust to a world in which algorithms, robots and avatars play an ever-increasing role, we need to understand better the limitations of AI and how their predictions affect our agency, while at the same time having the courage to embrace the uncertainty of the future.

What happened to Generation X? Millenials dominate our Facebook feeds and people bang on about the baby boomers – but what about us? The lost generation, the middle youth, the middle child of today. Are we still cool? Generation X? Remember them? The kids who believed they'd never grow up. The generation Douglas Coupland immortalised in his novel of the same name. The wry, knowing navel-gazers obsessed with cool and being cool who today are sandwiched between the boomers of the 60s and the millennials. Gen X'ers came of age against a backdrop of Britpop and the Spice Girls, Tarantino and Pulp Fiction, Madchester and the Stone Roses, acid house and rave, super clubs, Ministry and Cream. They holidayed in Ibiza high on hooch and E and never ever believed there'd be a comedown. So whatever happened to them? We turned 40. And as Tiffanie Darke points out in this witty exploration of the generation who defied generalisation, we're not handling it all that well Where once we wore floaty skirts and Doc Martins, now we’re sporting Scandi fashion and 'interesting' trainers. We still party in Ibiza but now bodyboard in Cornwall. Where once mixtapes were the ultimate mating call, now we take selfies and swap Spotify playlists all the while conspicuously wearing large Dr Beats headphones and casually leaving old packets of Kingsize Rizla lying round our open plan kitchens. More to the point, Gen X are now in charge. In government, in business and the creative industries. The most anti-establishment of generations has now become the establishment. But as tech overtakes the arts as society's great shaping force, Tiffanie ponders does cool and its pursuit still matter? If Gen X had it sorted, gave us Barack Obama and downward facing dogs, why is stress the new flu? Why are we working not for love anymore or cool but to avoid negative equity and depleting pension pots? In Now We Are 40, Tiffanie interviews some of the most iconic Gen X’ers such as Pearl Lowe, Richard Reed and Blur’s bassist Alex James to look at how Gen X live their life in between being young and old, and how it feels to want to burn down the establishment only to realise that now you are the establishment.

The Ways We Think critiques predominant approaches to the development of thinking in education and seeks to offer a new account of thought informed by phenomenology, post-structuralism and the ‘ordinary language’ philosophical traditions. Presents an original account of thinking for education and explores how this alternative conception of thought might be translated into the classroom Explores connections between phenomenology, post-structuralism and ordinary language philosophical traditions Examines the relevance of language in accounts of how we think Investigates the philosophical accounts of Gilbert Ryle, Martin Heidegger, John Austin and Jacques Derrida Draws upon experience of own teaching practice as philosopher-in-residence

A woman; a war; a child that changed everything. Spanning the sweep of the twentieth century, We Must Be Brave is a luminous and profoundly moving novel about the people we rescue and the ways in which they rescue us back.She was fast asleep on the back seat of the bus. Curled up, thumb in mouth. Four, maybe five years old. I turned around. The last few passengers were shuffling away from me down the aisle to the doors. ‘Whose is this child?’ I called. Nobody looked back.December, 1940. As German bombs fall on Southampton, the city’s residents flee to the surrounding villages. In Upton village, amid the chaos, newly-married Ellen Parr finds a girl sleeping, unclaimed at the back of an empty bus. Little Pamela, it seems, is entirely alone.Ellen has always believed she does not want children, but when she takes Pamela into her home the child cracks open the past Ellen thought she had escaped and the future she and her husband Selwyn had dreamed for themselves. As the war rages on, love grows where it was least expected, surprising them all. But with the end of the fighting comes the realization that Pamela was never theirs to keep…A story of courage and kindness, hardship and friendship, We Must be Brave explores the fierce love we feel for our children and the astonishing power of that love to endure.

Anton de Kom’s We Slaves of Suriname is a literary masterpiece as well as a fierce indictment of racism and colonialism. In this classic book, published here in English for the first time, the Surinamese writer and resistance leader recounts the history of his homeland, from the first settlements by Europeans in search of gold through the era of the slave trade and the period of Dutch colonial rule, when the old slave mentality persisted, long after slavery had been formally abolished. 159 years after the abolition of slavery in Suriname and 88 years after its initial publication, We Slaves of Suriname has lost none of its brilliance and power.

A beautiful and distinguished family. A private island. A brilliant, damaged girl; a passionate, political boy. A group of four friends—the Liars—whose friendship turns destructive. A revolution. An accident. A secret. Lies upon lies. True love. The truth. Read it. And if anyone asks you how it ends, just LIE.