Product Description

David Abram draws on sources as diverse as the philosophy of Merleau-Ponty, Balinese shamanism, Apache storytelling, and his own experience as an accomplished sleight-of-hand magician to reveal the subtle dependence of human cognition on the natural environment. He explores the character of perception and excavates the sensual foundations of language, which--even at its most abstract--echoes the calls and cries of the earth. On every page of this lyrical work, Abram weaves his arguments with passion and intellectual daring.

"Long awaited, revolutionary...This book ponders the violent disconnection of the body from the natural world and what this means about how we live and die in it."--Los Angeles Times

Product Details

• Amazon Sales Rank: #40343 in Books
• Published on: 1997-02-25
• Released on: 1997-02-25
• Original language: English
• Dimensions: 8.01" h x .71" w x 5.21" l, .56 pounds
• Binding: Paperback
• 352 pages

From Amazon.com
David Abram's writing casts a spell of its own as he weaves the reader through a meticulously researched work that gently addresses such seemingly daunting topics as where the past and future exist, the relationship between space and time, and how the written word serves to sever humans from their primordial source of sustenance: the earth.

"Only as the written text began to speak would the voices of the forest, and of the river, begin to fade. And only then would language loosen its ancient associations with the invisible breath, the spirit sever itself from the wind, the psyche dissociate itself from the environing air," writes Abram of the separation caused by the proliferation of the written word.

In writing The Spell of the Sensuous, Abram consulted an engaging collection of peoples and works. He uses aboriginal song lines, stories from the Koyukon people of northwestern Alaska, the philosophy of phenomenology, and the speeches of Socrates to paint a poetic landscape that explains how we became separated from the earth in the first place. With minimal environmental doomsaying, Abram discusses how we can begin to recover a sustainable relationship with the earth and the nonhuman beings who live among us--in the more-than-human world. --Kathryn True

From Publishers Weekly
How did Western civilization become so estranged from nonhuman nature that we condone the ongoing destruction of forests, rivers, valleys, species and ecosystems? Santa Fe ecologist/philosopher Abram's search for an answer to this dilemma led him to mingle with shamans in Nepal and sorcerers in Indonesia, where he studied how traditional healers monitor relations between the human community and the animate environment. In this stimulating inquiry, he also delves into the philosophy of phenomenologists Edmund Husserl and Maurice Merleau-Ponty, who replaced the conventional view of a single, wholly determinable reality with a fluid picture of the mind/body as a participatory organism that reciprocally interacts with its surroundings. Abram blames the invention of the phonetic alphabet for triggering a trend toward increasing abstraction and alienation from nature. He gleans insights into how to heal the rift from Australian aborigines' concept of the Dreamtime (the perpetual emerging of the world from chaos), the Navajo concept of a Holy Wind and the importance of breath in Jewish mysticism.
Copyright 1995 Reed Business Information, Inc.

From Library Journal
This is an interesting, if impossible to classify, book; Abram is a philosopher, magician, and essayist (of the Utne Reader type); this book grew out of his explorations of magic and sorcery in indigenous cultures and the relationship between magic and the natural world. Where he leads the reader after this is tough to summarize: Edmund Husserl, Maurice Merleau-Ponty, Balinese sorcerers, origins of the alphabet, Kant, Newton. Word by word this is readable and connected to a fascinating thesis: that our perceptions grew from the natural world around us, and we can "return to our senses" and be reinvigorated, reformed, by the experience. While serious readers of ecology will likely have their ideas expanded and challenged by Abram, it is more likely that his work will be of greater interest to students of philosophy, ethnography, and anthropology. Literate readers and academic collections in the philosophical sciences are likely audiences; the book is probably too ambitious for most general readers.
Mark L. Shelton, UMass Medical Ctr., Worcester
Copyright 1996 Reed Business Information, Inc.