Hegel and Speculative Realism has two main objectives. Firstly, to assess the speculative realist formulations of the real regarding the ‘withdrawn’ object, radical contingency, the absolute register of extinction, and the current interest in ‘powers philosophy’, with special attention to their possible relation to the absolute scope of Hegelian philosophy. Secondly, to invite the reader to reconsider Hegel in a new way; uncovering rare insights into his thoughts on astronomy, actuality, the concrete and non-being. Johns’ inclination is to not mistake the necessary path to the absolute as the only path. Johns argues that Hegel describes the unique trajectory of the dialectical relationship between Nature and Idea as a Spirit oriented by both logical and physical (spatio-temporal) dimensions. Johns reads this as a theory of singularity and makes the bold claim that there may be other paths not taken by the Hegelian spatio-temporal path synonymous with the dialectic; synthesis, sublation and unfolding. In-fact, speculative philosophy should not be satisfied to study only  “what exists� but also what “could exist� or what it means to “inexist� and should entertain multiple modes of potential becoming between Hegel’s initial triad of logical categories; Being, Non-Being and Becoming.       

The Book of Baruch is a Bible pseudepigrapha; a deuterocanonical work attributed to Baruch ben Neriah, the scribe of the prophet Jeremiah. The Assumption of Moses is a Jewish apocryphal work concerning hidden prophecies that Moses revealed to Joshua prior to the latter inheriting his leadership of the ancient Jews. Together these works constitute typical examples of popular Biblical texts which are extra-canonical; most Christian and Jewish groups do not regard their contents as true. Their origins are definitively proven to be several centuries after the time they purport to be from. However, theological scholars have expressed some interest, particularly given the time and context of the writing; being as these pseudepigrapha are old texts, they themselves carry value. This edition contains a lengthy, explanatory introduction by W. O. E. Oesterley, and the well-regarded translations of Bible scholars R. H. Charles (for Baruch) and William John Ferrar (for Moses).

This book deals with the possibility of an ontological and epistemological account of the psychological category 'neurosis'. Intertwining thoughts from German idealism, Continental philosophy and psychology, the book shows how neurosis precedes and exists independently from human experience and lays the foundations for a non-essentialist, non-rational theory of neurosis; in cognition, in perception, in linguistics and in theories of object-relations and vitalism. The personal essays collected in this volume examine such issues as assimilation, the philosophy of neurosis, aneurysmal philosophy, and the connection between Hegel and Neurosis, among others. The volume establishes the connection between a now redundant psycho-analytic term and an extremely progressive discipline of Continental philosophy and Speculative realism.

This intriguing and compact book investigates whether or not philosophy can have a use in the face of 'capitalist realism' today. Can philosophy study everyday objects like computers and mobile phones? Can it think of advertising, the population, electricity, buildings and even dreams as 'objects' in their own right, which convey particular and novel qualities when analysed? Johns' book starts from an immanent phenomenological study of objects, arguing that such objects disclose larger systems of anthropological meaning and control. The author moves away from the Husserlian 'essence' of the object and embeds his objects in a series of 'uses' (or 'equipment' as Heidegger called it). However, Johns makes a speculative move by positing the very existence of such 'uses' distinct from the human and first person phenomenological consciousness. This is when the annals of phenomenology meet contemporary strands of realism such as Speculative and Object Oriented models. For Johns, the world is in a constant state of being utilised, not merely through humans but through objects and their relations, and not only on a macro scale but on a micro scale (described by the theories of quantum physics). The object then becomes a locus of use, yet, importantly, one that can never be reduced to relations alone. This is because the author believes that certain aspects of a relation withholds itself in its act of relating. The mutual dynamics of relation and property are thus rearticulated in a new light. This novel description of relation places Johns squarely between relational ontologies (such as Deleuze, Latour and Garcia) and non-relational ontologies (Harman). This work is invaluable to researchers and any reader of contemporary philosophy in the age of advanced technology and capitalism.