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On the twenty-eighth of February, two thousand and twenty-six, an artificial intelligence system helped designate a girls' elementary school in the southern Iranian town of Minab as a military target. One hundred and sixty-eight people died, most of them schoolchildren. The system was working as designed. That is the problem. This book argues that the danger of artificial intelligence has been catastrophically misdiagnosed.

Your passport is not a document of freedom. It is a leash with a government logo. The nation-state—that seventeenth-century invention built on territory, bureaucracy, and the implied threat of force—is creaking under the weight of a world it was never designed to manage. Tax codes nobody understands, border walls that solve nothing, surveillance dressed up as security, and a social contract you never actually signed. The question is no longer whether this system works. The question is: what comes next?

Look up at the night sky. Every star, every galaxy, every wisp of nebula appears perfectly, eternally still. The constellations that Hipparchus cataloged over two thousand years ago remain recognizable tonight. The Universe seems frozen. It is not. Behind that apparent stillness rages a cosmos of extraordinary violence: galaxies colliding over hundreds of millions of years, stars being born and dying in thermonuclear cataclysms, space itself expanding and carrying everything apart. The Universe is not frozen. We are merely too brief to see it move.

In The Attention Trap, Boris Kriger traces the quiet catastrophe unfolding behind every screen: the transformation of human attention from an intimate, irreplaceable faculty into the most fiercely contested commodity on Earth. Algorithms bid for your gaze. Platforms auction your focus. Love letters vanish between memes, and wars disappear behind recipe videos. Meanwhile, small businesses are crushed not by competition but by invisibility, and trust between people erodes as every word begins to feel like a sales pitch.

In 1800, a young Welsh factory manager did something no one had ever tried before: he treated his workers like human beings. He raised their wages, shortened their hours, built schools for their children, and — to the astonishment of absolutely everyone — made more money than ever.

Every morning, billions of people drag themselves out of bed to perform tasks that a machine could do better, faster, and without existential dread. They commute for hours, attend meetings that could have been emails, fill out forms that no one reads, and return home too exhausted to wonder why. They were told this was life. They were told wrong. The Career Redundancy in the Age of Intelligent Machines is a provocative manifesto that refuses to pretend the crisis of work and education is a problem to be managed. It is a liberation to be seized.

Peter Griffin, the cartoon patriarch of Family Guy, is in a theater and says what no one else in the theater dares say: what the hell is this! The audience is frozen. The actors are frozen. He is the only living person in the room. And—strangely—he is closer to what Anton Chekhov actually wanted than any of the reverent strangers around him. This book is about a writer who quietly invented something nobody had named: a literature that works the way real life works. Without resolution. Without verdict. Without the lies of plot.

We have mapped the surface of Mars with greater precision than the floor of our own oceans. We predict the weather on Jupiter but cannot say when the next earthquake will strike. We speak of the planet’s future with the confidence of prophets—yet we do not know where the water came from, why heavy elements sit in the crust instead of sinking to the core, or how the first living cell assembled itself from dust. Dust and Time is a sweeping, unflinching exploration of the vast territories of geological ignorance that modern science has papered over with confident models and apocalyptic headlines.

You are not imagining it. The years really are getting shorter. Not on any clock, not on any calendar — but inside the three pounds of tissue between your ears, something has changed. The summers that once stretched into lazy eternities now collapse into a long weekend. A decade vanishes like a coin in a magician's hand. And the unsettling sense that you are being robbed of time — that life is accelerating toward some finish line you never agreed to approach — is shared by nearly everyone who has lived long enough to notice it.

What if time is not something the universe runs on, but something the universe produces? For more than a century, Henri Bergson’s notion of “duration” shaped how philosophers, artists, and psychologists thought about time. He won a Nobel Prize for it. He publicly challenged Einstein over it. And yet his beautiful metaphors never answered the most basic question: what actually is time?

Every major nation on Earth is governed by someone you wouldn’t trust to park your car. From aging strongmen who confuse their own biography with history to ambitious young demagogues who confuse their Instagram following with a mandate, the global political class has achieved something remarkable: unanimous, bipartisan, cross-cultural incompetence. Meanwhile, automated systems already fly your planes, regulate your power grid, and manage the supply chains that keep civilization from starving.

Nietzsche said: push the falling. A plush bear says: sit down. Have some tea. Boris Krige—former priest, systems theorist, and the man who may have solved the universe with one formula and zero free parameters—has spent twenty years arguing with a dead philosopher at his kitchen table. The philosopher said God is dead. Kriger yells at God regularly and considers this proof of His existence. The philosopher said pity is poison. Kriger ran a shelter for fourteen homeless people in his own house for nine years. The philosopher said the strong must overcome.

Why do human beings dream of flying? Not in airplanes or helicopters, but on their own—effortlessly, weightlessly, the way we do in sleep? The question “Why don’t we fly like birds?” sounds like something a child might ask on a summer afternoon, but it turns out to be one of the oldest and most persistent riddles of human existence. It is a question not merely about missing wings or inadequate muscles, but about the strange mismatch between the freedom we imagine and the bodies we inhabit.

In a world obsessed with endless expansion and saying “yes” to every opportunity, The Freedom of No in Business reveals a proven truth: lasting competitive advantage comes from preserving structural integrity, not matching rivals’ indiscriminate openness.

War is not an aberration of civilization. It is civilization's shadow—cast in every direction, at every hour, by the very light that humanity imagines will guide it to peace.

Why do the best ideas produce the worst outcomes? Saint-Simon sacrificed his fortune, his title, and his health to build a fairer world. Marx devoted his life to liberating the working class. The architects of liberal democracy genuinely believed in human dignity. Yet every system they created — however noble its origin — ended by devouring the people it promised to serve.

Four thousand years ago, someone in Mohenjo-Daro carved a tiny stone seal. On it: a unicorn with muscles so finely rendered you can count the tendons, and above it, a string of mysterious signs that no one has been able to read since the city fell silent. That seal survived earthquakes, floods, and the full weight of four millennia. It looks like it was made yesterday morning. For a century, scholars tried to crack the Indus script the way you crack a code—by finding the language hidden inside. They all failed. Every last one.

Something is deeply wrong with school—and everybody knows it. Students forget nearly everything they learn within months of passing a test. Teachers burn out, crushed between impossible bureaucratic demands and classrooms full of children who would rather be anywhere else. Parents oscillate between guilt and helplessness, dimly aware that the system they entrust with their children's futures is failing spectacularly—yet unable to imagine an alternative.

How long do the traces of a civilization last? A thousand years? A hundred thousand? A million? And if they vanish completely —does that mean the civilization never existed? We assume we would know if advanced societies had preceded us on Earth. We assume the geological record would preserve their footprint. We assume that silence from the deep past means emptiness. But these assumptions have never been tested with mathematical rigor—until now.

Every revolution in history promised equality, brotherhood, and shared prosperity. Every one of them delivered tyranny, suffering, and betrayal. And yet the dream persists—because it was never wrong. Only the method was. In What Institutional Communism Got Wrong, Boris Kriger—a former Orthodox priest who ran a homeless shelter in his own house for nine years, lived in an Israeli kibbutz, and once found himself teaching communism to the general secretaries of Canada’s two communist parties—makes a case so simple it sounds radical: cooperation is the natural state of human beings.