| Honorific Prefix: | The Most Illustrious |
| The Marquis of Salobreña | |
| Birth Name: | Carlos Andrés Segovia y Corral |
| Birth Date: | 22 May 1970 |
| Occupation: | Academic |
Carlos Andrés Segovia y Corral, 2nd Marquis of Salobreña (born 22 May 1970), is a Spanish nobleman and academic specialising in philosophy and religious studies.
Segovia y Corral is a freelance philosopher and scholar, formerly associate professor of philosophy and religious studies at Saint Louis University in Madrid, Spain between 2013 and 2024.[1]
He works since 2018 against the backdrop of contemporary philosophical discussions on contingency and thinkability. He views the opposition between Openness and Closure as the core problem of today’s philosophy, in which Closure remains the undesirable object and Openness tends to be conceived in three different ways: as dissolution, randomness, and chiasmus or infinitesimality. Segovia y Corral's work explores this third possibility – which goes back to Heraclitus and Leibniz – after Heidegger, Lévi-Strauss, and especially Guattari, on whom he has moreover published an essay titled: Guattary Beyond Deleuze: Ontology and Modal Philosophy in Guattari's Major Writings,[2] that cross-examines for the first time Guattari and Deleuze’s philosophies and highlights their divergent aspects, and a co-edited volume (with Gary Genosko) titled: Guattari and the Ancients: Theatrical Dialogues in Early Philosophy.[3] Besides, and against the anti-correlationist identification of thought with intelligible closure, Segovia y Corral is currently developing a philosophy of pre-representational thought’s rhythmic thresholds and configurations partly inspired in Guattari’s heretofore unpublished views on conceptual variance. These two gestures aim at setting the ontological and epistemological basis of a post-nihilist thinking – post-nihilism being his own coined term in his recently co-authored book: Dionysus and Apollo after Nihilism: Rethinking the Earth–World Divide.[4]
From a more practical standpoint, Segovia y Corral explores the ways in which the production of subjectivity proves an always-creative undertake that puts forward each time its own chaosmic lines, or lines of articulation which allow us, individually and collectively, to combine the chaotic multiplicity of material, energetic, sensorial, affective, mnemonic, oneiric, aesthetic, symbolic and conceptual stuff through which our everyday lives roll so as to configure new existential Territories and Universes of value capable of conferring sense upon what we live and of improving our mental, social, and natural habitats. In this respect, he work at the crossroads of Guattarian schizoanalysis and contemporary philosophy.
Additionally, Segovia y Corral has published on comparative ontologies at the crossroads of Anthropocene studies, contemporary philosophy, and cultural anthropology, which have resulted in several publications in edited volumes like Jan Alber’s The Apocalyptic Dimensions of Climate Change,[5] Joan Pedro-Caraña, Eliana Herrera-Huérfano, and Elena Ochoa-Almanza’s Communication Justice in the Pluriverse: An International Dialogue,[6] and in the journal Tipití: Journal of the Society for the Anthropology of Lowland South-America;[7] as well as in the organization of several workshops and artshops, including Becoming Terrans at the Institute for X in Godsbanen, Aarhus (Denmark).[8] Plus, as a diagrammatic artist himself, he has worked, published and presented publicly his work on the reciprocal presupposition of earth and world,[9] the earth’s semiotic prism, the dynamics of openness and closure, the role of axiological antitheses in cinematographic diegesis,[10] infinitesimalness in musical counterpoint,[11] Heraclitus’s fractal logic,[12], Antigone’s rhythmic registers,[13] and contemporary philosophy’s post-nihilist geography and meta-conceptual star.
In turn, between 2008 and 2018 Segovia y Corral mostly worked on late-antique religion (with special emphasis on the intertwining of group-identity markers, sectarian boundaries, discursive strategies, and more generally the conceptualisation of hybridity and ambiguity in religious origins, as a means to counter present-day religious fundamentalism, ethnocentrism, and xenophobia); and published several books on these and other related issues, including Remapping Emergent Islam: Texts, Social Settings, and Ideological Trajectories,[14] The Quranic Jesus: A New Interpretation,[15] The Quranic Noah and the Making of the Islamic Prophet: A Study of Intertextuality and Religious Identity Formation in Late Antiquity,[16] and (with Gabriele Boccaccini) Paul the Jew: Rereading the Apostle as a Figure of Second Temple Judaism,[17] He was also series co-editor of Apocalypticism: Cross-disciplinary Explorations at Peter Lang.[18] as well as the Spanish translation of Daniel Boyarin's Border Lines: The Partition of Judaeo-Christianity: Espacios fronterizos. Judaísmo y cristianismo en la Antigüedad tardía.[19] Formerly, between 2005 and 2007, he had published several translations into Spanish of Avicenna's[20] and Abu Hasan al-Ash'ari's[21] works, and a monograph on the philosophy of Mulla Sadra in contemporary perspective: Șadr ad-Dīn Šīrāzī: La filosofía islámica y el problema del ser.[22]
Segovia y Corral is the author of numerous scholarly books and articles, including the monographs Guattary Beyond Deleuze: Ontology and Modal Philosophy in Guattari's Major Writings,[23] Dionysus and Apollo after Nihilism: Rethinking the Earth–World Divide (with Sofya Shaikut),[24] Guattari and the Ancients: Theatrical Dialogues in Early Philosophy (with Gary Genosko),[25] Immanence and the Sacred,[26] The Quranic Noah and the Making of the Islamic Prophet: A Study of Intertextuality and Religious Identity Formation in Late Antiquity,[27] and The Quranic Jesus: A New Interpretation;[28] the edited journal topical issues Conceptual Personae in Ontology,[29] and From Worlds of Possibles to Possible Worlds: On Post-nihilism and Dwelling;[30] the edited volume Remapping Emergent Islam: Texts, Social Settings, and Ideological Trajectories;[31] and articles such as "Spinoza as Savage Thought," [32] "Post-Heideggerian Drifts: From Object-Oriented-Ontology Worldlessness to Post-Nihilist Worldings," [33] "Earth and World(s): From Heidegger's Fourfold to Contemporary Anthropology," [34] "Rethinking Dionnysus and Apollo: Redrawing Today's Philosophical Board," [35] "Guattari \ Heidegger: On Quaternities, Deterritorialisation and Worlding",[36] "From Worlds of Possibles to Possible Worlds – or, Dionysus and Apollo after Nihilism," [37] "Paul and the Plea for Contingency in Contemporary Philosophy: A Philosophical and Anthropological Critique," [38] "Tupi or Not Tupi – That is the Question: On Semiocannibalism, Its Variants, and their Logics," [39] "Impromptu: The Alien – Heraclitus's Cut," [40] "Fire in Three Images, from Heraclitus to the Anthropocene," [41] "Four Cosmopolitical Ideas for an Unworlded World," [42] "The New Animism: Experimental, Isomeric, Liminal, and Chaosmic," [43] and "Rethinking Death's Sacredness: From Heraclitus's frag. DK B62 to Robert Gardner's Dead Birds";[44] also writes regularly about philosophy at polymorph.blog.[45]
Carlos Andrés Segovia y Corral is the youngest child of the celebrated classical guitarist Andrés Segovia, the first Marquis of Salobreña.[46] He is married to performative artist and Butoh dancer Sofya Shaikut.