This book argues that, by virtue of his original and ongoing contribution to ontology and modal philosophy (from the texts gathered in Psychanalysis and Transversality to the unpublished manuscript notes for What Is Philosophy?), Guattari is to be acknowledged a philosopher in his own right, independently from Deleuze. Furthermore, it looks back and forth beyond Anti-Oedipus and contends that Guattari’s major writings gradually supplement deterritorialization with determinability. Accordingly, it offers a new interpretation of the nuanced development of Guattari’s philosophical thought, which it proposes to define as constructivist, rather than post-structuralist. Additionally, it explores the innovative responses that Guattari’s philosophy supplies to various contemporary philosophical debates like those on accelerationism, indeterminacy, compossibility, and worlding. Finally, it examines the differences that, upon a careful cross-reading of their earliest texts (including The Anti-Oedipus Papers and Difference and Repetition), must be drawn between Guattari’s constructivism and Deleuze’s sacrificial philosophy.

Still in its infancy because of the overly conservative views and methods assumed by the majority of scholars working in it since the mid-19th century, the field of early Islamic and quranic studies is one in which the very basic questions must nowadays be addressed with decision. Accordingly, this book tries to resituate the Qur''ān at the crossroads of the conversations of old, to which its parabiblical narratives witness, and explores how Muhammad’s image – which was apparently modelled after that of the anonymous prophet repeatedly alluded to in the Qur''ān – originally matched that of other prophets and/or charismatic figures distinctive in the late-antique sectarian milieu out of which Islam gradually emerged. Moreover, it contends that the Quranic Noah narratives provide a first-hand window into the making of Muhammad as an eschatological prophet and further examines their form, content, purpose, and sources as a means of deciphering the scribal and intertextual nature of the Qur''ān as well as the Jewish-Christian background of the messianic controversy that gave birth to the new Arab religion. The previously neglected view that Muhammad was once tentatively thought of as a new Messiah challenges our common understanding of Islam’s origins.

Still in its infancy because of the overly conservative views and methods assumed by the majority of scholars working in it since the mid-19th century, the field of early Islamic and quranic studies is one in which the very basic questions must nowadays be addressed with decision. Accordingly, this book tries to resituate the Qur''ān at the crossroads of the conversations of old, to which its parabiblical narratives witness, and explores how Muhammad’s image – which was apparently modelled after that of the anonymous prophet repeatedly alluded to in the Qur''ān – originally matched that of other prophets and/or charismatic figures distinctive in the late-antique sectarian milieu out of which Islam gradually emerged. Moreover, it contends that the Quranic Noah narratives provide a first-hand window into the making of Muhammad as an eschatological prophet and further examines their form, content, purpose, and sources as a means of deciphering the scribal and intertextual nature of the Qur''ān as well as the Jewish-Christian background of the messianic controversy that gave birth to the new Arab religion. The previously neglected view that Muhammad was once tentatively thought of as a new Messiah challenges our common understanding of Islam’s origins.

This book argues that, by virtue of his original and ongoing contribution to ontology and modal philosophy (from the texts gathered in Psychanalysis and Transversality to the unpublished manuscript notes for What Is Philosophy?), Guattari is to be acknowledged a philosopher in his own right, independently from Deleuze. Furthermore, it looks back and forth beyond Anti-Oedipus and contends that Guattari’s major writings gradually supplement deterritorialization with determinability. Accordingly, it offers a new interpretation of the nuanced development of Guattari’s philosophical thought, which it proposes to define as constructivist, rather than post-structuralist. Additionally, it explores the innovative responses that Guattari’s philosophy supplies to various contemporary philosophical debates like those on accelerationism, indeterminacy, compossibility, and worlding. Finally, it examines the differences that, upon a careful cross-reading of their earliest texts (including The Anti-Oedipus Papers and Difference and Repetition), must be drawn between Guattari’s constructivism and Deleuze’s sacrificial philosophy.

Still in its infancy because of the overly conservative views and methods assumed by the majority of scholars working in it since the mid-19th century, the field of early Islamic and quranic studies is one in which the very basic questions must nowadays be addressed with decision. Accordingly, this book tries to resituate the Qur''ān at the crossroads of the conversations of old, to which its parabiblical narratives witness, and explores how Muhammad’s image – which was apparently modelled after that of the anonymous prophet repeatedly alluded to in the Qur''ān – originally matched that of other prophets and/or charismatic figures distinctive in the late-antique sectarian milieu out of which Islam gradually emerged. Moreover, it contends that the Quranic Noah narratives provide a first-hand window into the making of Muhammad as an eschatological prophet and further examines their form, content, purpose, and sources as a means of deciphering the scribal and intertextual nature of the Qur''ān as well as the Jewish-Christian background of the messianic controversy that gave birth to the new Arab religion. The previously neglected view that Muhammad was once tentatively thought of as a new Messiah challenges our common understanding of Islam’s origins.

Still in its infancy because of the overly conservative views and methods assumed by the majority of scholars working in it since the mid-19th century, the field of early Islamic and quranic studies is one in which the very basic questions must nowadays be addressed with decision. Accordingly, this book tries to resituate the Qur''ān at the crossroads of the conversations of old, to which its parabiblical narratives witness, and explores how Muhammad’s image – which was apparently modelled after that of the anonymous prophet repeatedly alluded to in the Qur''ān – originally matched that of other prophets and/or charismatic figures distinctive in the late-antique sectarian milieu out of which Islam gradually emerged. Moreover, it contends that the Quranic Noah narratives provide a first-hand window into the making of Muhammad as an eschatological prophet and further examines their form, content, purpose, and sources as a means of deciphering the scribal and intertextual nature of the Qur''ān as well as the Jewish-Christian background of the messianic controversy that gave birth to the new Arab religion. The previously neglected view that Muhammad was once tentatively thought of as a new Messiah challenges our common understanding of Islam’s origins.