Like Kafka's The Castle, Invitation to a Beheading embodies a vision of a bizarre and irrational world. In an unnamed dream country, the young man Cincinnatus C. is condemned to death by beheading for "gnostical turpitude," an imaginary crime that defies definition. Cincinnatus spends his last days in an absurd jail, where he is visited by chimerical jailers, an executioner who masquerades as a fellow prisoner, and by his in-laws, who lug their furniture with them into his cell. When Cincinnatus is led out to be executed, he simply wills his executioners out of existence: they disappear, along with the whole world they inhabit.

​Beheading is not an uncommon undertaking. As a particularized physical violence, it has been practiced by all societies and civilizations at some point in their history. In fact, for millennia public beheadings around the world were routine. In contemporary international society some states and many non-state actors regularly engage in this undertaking. This begs the obvious question: why put a human being through this unimaginable cruelty? While the idea of execution by decapitation appears visceral and horrific, it has always been grounded in cultural, religious and political contexts. If contemporary history is any proof, the enterprise of beheading a fellow human being appears to be making a comeback in certain religious and political landscapes. A question of enormous intellectual importance, the phenomenon of beheading is understudied. There have been many explanations surrounding specific forms of beheading through the ages. However, no inclusive study has engaged with it in its entirety. Primarily a philosophical reflection, On Beheading is inter-disciplinary in nature; it freely cuts across various disciplines within the broad framework of the social sciences. It uses a vast array of empirical evidence from anthropology, literature, jurisprudence and religion to build a discourse and narrative that brings this subject under one intellectual umbrella.

Subterfuge and assassination bring this thrilling series to an end. Despite the odds, the Imperium has triumphed. The orks have been defeated and the Great Beast is no more. Across the length and breadth of the galaxy, humankind celebrates its salvation, and relishes the prospect of a return of peace. But the war against the orks has riven the political bedrock of the Imperium, exposing its rotten core. One man, one powerful man, decides he has the solution, and launches a campaign of destruction so terrible that thousands of years later his actions will still be viewed with horror. And all the while, the true enemy watches and waits in the starless depths of space; an eternal evil that desires only to devour the souls of every living human soul in the galaxy.

The province of Quebec used to be called the priest-ridden province by its Protestant neighbors in Canada. During the 1960s, Quebec became radically secular, directly leading to its evolution as a welfare state with lay social services. What happened to cause this abrupt change? Genevieve Zubrzycki gives us an elegant and penetrating history, showing that a key incident sets up the transformation. Saint John the Baptist is the patron saint of French Canadians, and, until 1969, was subject of annual celebrations with a parade in Montreal. That year, the statue of St. John was toppled by protestors, breaking off the head from the body. Here, then is the proximate cause: the beheading of a saint, a symbolic death to be sure, which caused the parades to disappear and other modes of national celebration to take their place. The beheading of the saint was part and parcel of the so-called Quiet Revolution, a period of far-reaching social, economic, political, and cultural transformations. Quebec society and the identity of its French-speaking members drastically reinvented themselves with the rejection of Catholicism. Zubrzycki is already acknowledged as a leading authority on nationalism and religion; this book will significantly enlarge her stature by showing the extent to which a core feature of the Quiet Revolution was an aesthetic revolt. A new generation rejected the symbols of French Canada, redefining national identity in the process (and as a process) and providing momentum for institutional reforms. We learn that symbols have causal force, generating chains of significations which can transform a Catholic-dominated conservative society into a leftist, forward-looking, secular society."

Losing Our Heads explores in both artistic and cultural contexts the role of the chopped-off head.

Our history is littered with heads. Over the centuries, they have decorated our churches, festooned our city walls and filled our museums; they have been props for artists and specimens for laboratory scientists, trophies for soldiers and items of barter. Today, as videos of decapitations circulate online and cryonicists promise that our heads may one day live on without our bodies, the severed head is as contentious and compelling as ever. From shrunken heads to trophies of war; from memento mori to Damien Hirst's With Dead Head; from grave-robbing phrenologists to enterprising scientists, Larson explores the bizarre, often gruesome and confounding history of the severed head. Its story is our story.

One of the central pillars of US counterterrorism policy is that capturing or killing a terrorist group's leader is effective. Yet this pillar rests more on a foundation of faith than facts. In Leadership Decapitation, Jenna Jordan examines over a thousand instances of leadership targeting—involving groups such as Hamas, al Qaeda, Shining Path, and ISIS—to identify the successes, failures, and unintended consequences of this strategy. As Jordan demonstrates, group infrastructure, ideology, and popular support all play a role in determining how and why leadership decapitation succeeds or fails. Taking heed of these conditions is essential to an effective counterterrorism policy going forward.