472:(AWE), for which he serves as Creative Director. According to their website, the Alliance is "a consortium of individuals and organizations working to ease the spreading devastation of the animate earth through a rapid transformation of culture. We employ the arts, often in tandem with the natural sciences, to provoke deeply felt shifts in the human experience of nature. Motivated by a love for the more-than-human collective of life, and for human life as an integral part of that wider collective, we work to revitalize local, face-to-face community – and to integrate our communities perceptually, practically, and imaginatively into the earthly bioregions that surround and support them."
320:. After graduating summa cum laude from Wesleyan in 1980, Abram traveled throughout Southeast Asia as an itinerant magician, living and studying with traditional, indigenous magic practitioners (or medicine persons) in Sri Lanka, Indonesia, and Nepal. Upon returning to North America he continued performing while devoting himself to the study of natural history and ethno-ecology, visiting and learning from native communities in the Southwest desert and the Pacific Northwest. A much-reprinted essay written while studying ecology at the
31:
937:
the Spring 2008 issue of
Environmental Philosophy. See also Meg Holden, "Phenomenology versus Pragmatism: Seeking a Restoration Environmental Ethic." Spring 2001 issue, and Abram's reply in the Fall 2001 issue, as well as Steven Vogel, "The Silence of Nature" in Environmental Values 15:2, 2006, and Bryan Bannon, "Flesh and Nature: Understanding Merleau-Ponty's Relational Ontology" in Research in Phenomenology, Volume 41, Issue 3, 2011.
291:" as a complexly nuanced and uniquely viable worldview — one which roots human cognition in the sensitive and sentient human body, while affirming the ongoing entanglement of our bodily experience with the uncanny sentience of other animals (each of which encounters the same world that we perceive yet from an outrageously different angle and perspective). A close student of the
465:, at the old Town Hall in Boston, on science and ethics. (An essay by Abram that grew out of that debate, entitled "Earth in Eclipse," has been published in several versions.) In the summer of 2005, Abram delivered a keynote address for the United Nations "World Environment Week" in San Francisco, to 70 mayors from the largest cities around the world.
518:, where he teaches regularly. For 2022–2023, Abram is senior visiting scholar in ecology and natural philosophy at the Center for the Study of World Religions at Harvard University. He also teaches a weeklong intensive each summer on Cortes Island, in British Columbia. Abram lives with his family in the foothills of the southern Rockies.
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particular earthly places — the bioregions (or ecosystems) — that surround and sustain our communities. In recent years his work has come to be closely associated both with the "new animism," and with a broad movement loosely termed "New
Materialism," due to Abram's espousal of a radically transformed sense of matter and materiality.
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See, for example, Ted
Toadvine, "Limits of the Flesh: The Role of Reflection in David Abram's Ecophenomenology" and David Abram, "Between the Body and the Breathing Earth: A Reply to Ted Toadvine" in Environmental Ethics, summer 2005 issue. See also Eleanor D. Helms, "Language and Responsibility" in
388:
Writing in the mid-1990s, and finding himself frustrated by the problematic terminology of environmentalism (dismayed by the longstanding conceptual gulf between humankind and the rest of nature tacitly implied by the use of conventional terms like "environment" and even by the word "nature" itself,
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human culture. The phrase was intended, first and foremost, to indicate that the space of human culture was a subset within a larger set — that the human world was necessarily sustained, surrounded, and permeated by the more-than-human world — yet by the phrase Abram also meant to encourage a new
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Born in the suburbs of New York City, Abram began practicing sleight-of-hand magic during his high school years in
Baldwin, Long Island; it was this craft that sparked his ongoing fascination with perception. In 1976, he began working as "house magician" at Alice's Restaurant in the Berkshires of
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and throughout the text of that book); the term was gradually adopted by other scholars, theorists, and activists, and has become a key phrase within the lingua franca of the broad ecological movement. In recent writings, Abram sometimes refers to the more-than-human world as "the commonwealth of
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said: "David Abram is a true magician, superbly skilled in both sleight-of-hand magic and the literary art of awakening us to the superabundant wonders of the natural world. He is one of
America's greatest Nature writers... The language is luminous, the style hypnotic. Abram weaves a spell that
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which is so often contrasted with "culture" as though there were a neat divide between the two), Abram coined the phrase "the more-than-human world" in order to signify the broad commonwealth of earthly life, a realm that manifestly includes humankind and its culture, but which also necessarily
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edited by
Michelle Bastian, Owain Jones, et al. (Routledge, 2016), "Locative Texts for Sensing the More–Than–Human" by Alinta Krauth (Electronic Book Review: Digital Futures of Literature, Theory, Criticism, and the Arts; May 2020) and innumerable other papers and books, "Routledge Handbook of
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systems of diverse indigenous peoples, Abram articulates the entwinement of human subjectivity not only with other animals but with the varied sensitivities of the many plants upon which humans depend, as well as our cognitive entanglement with the collective sensitivity and sentience of the
316:. After his second year of college, Abram took a year off to travel as an itinerant street magician through Europe and the Middle East; toward the end of that journey, in London, he began exploring the application of sleight-of-hand magic to psychotherapy under the guidance of Dr.
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both in
Britain and the United States. In the late 1980s, Abram turned his attention to exploring the decisive influence of language upon the human senses and upon our sensory experience of the land around us. Abram received a doctorate for this work from the
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lets us listen in on wordless conversations with ancient boulders, walruses, birds, and roof beams. His profound recognition of intelligences other than our own enables us to enter into reciprocal symbioses that can in turn, sustain the world.
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Stengers did the first full translation, which then was honed by her colleague, the
Belgian bioregionalist and artist Didier Demorcey, and was published in France as "Comment la terre s'est tue: Pour une Ă©cologie des sens (La DĂ©couverte,
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for
Nonfiction. Abram is founder and creative director of the Alliance for Wild Ethics (AWE); his essays on the cultural causes and consequences of ecological disarray have appeared often in such journals as the online magazine
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humility on the part of humankind (since the "more" could be taken not just in a quantitative but also in a qualitative sense). Upon introducing the phrase as the central term for "nature" in his 1996 book
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Since 1996, Abram has lectured and taught at universities throughout the world, while nonetheless maintaining his independence from the institutional world of academe. He was named by the
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illuminates a way forward in restoring relationship with the earth, led by our vibrant animal beings to re-inhabit the glittering world," while in the UK, a review in the journal
344:
Abram's writing is informed by his studies among indigenous peoples in
Indonesia, Nepal, and the Americas, as well as by the American nature-writing tradition that stems from
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which was the sole runner-up for the inaugural PEN Edward O. Wilson Award for Literary Science Writing, and a finalist for the 2011 Orion Book Award. A review in
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In 2006, Abram—together with biologist Stephan Harding, ecopsychologist Per Espen Stoknes, and environmental educator Per Ingvar Haukeland—founded the non-profit
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described the book thus: "Prose as lush as a moss-draped rain forest and as luminous as a high desert night ... Deeply resonant with Indigenous ways of knowing,
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See, for example, its use within many papers in the Journal of Environmental Humanities, or the centrality of the phrase for recent textbooks such as
886:
See "100 Visionaries," Utne Reader, Jan/Feb 1995; and "The Loose Canon: 150 Great Works to Set Your Imagination On Fire," Utne Reader, May/June 1998.
421:. Already translated into numerous languages, the first French translation of the text was completed by the eminent Belgian philosopher-of-science,
402:), the phrase was gradually adopted by many other theorists and activists, soon becoming an inescapable term within the broad ecological movement.
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356:. His philosophical work is informed by the European tradition of phenomenology — especially by the writings of the French phenomenologist,
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In 1996 Abram coined the phrase "the more-than-human world" as a way of referring to earthly nature (introducing it in the subtitle of
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441:. His ideas have often been debated (sometimes heatedly) within the pages of various peer-reviewed academic journals, including
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in 1984 — entitled "The Perceptual Implications of Gaia" — brought Abram into association with the scientists formulating the
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proved to be catalytic for the formation and consolidation of several new disciplines, especially the burgeoning field of
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is an American ecologist and philosopher best known for his work bridging the philosophical tradition of
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edited by Serenella Iovino and Serpil Oppermann (Indiana University Press, 2014), Jeffrey Jerome Cohen,
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360:. Abram's evolving work has also been influenced by his friendships with the archetypal psychologist
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as one of a hundred visionaries currently transforming the world, and profiled in the 2007 book,
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627:"The Spell of the Sensuous: Perception and Language in a More-Than-Human World By David Abram"
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853:"Stony Brook University College of Arts and Sciences: Department of Philosophy: Placement"
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Ecocultural Identity" edited by Tema Milstein and José Castro-Sotomayor (Routledge, 2020).
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In 2014 Abram held the international Arne Næss Chair of Global Justice and Ecology at the
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Massachusetts and soon was performing at clubs throughout New England while studying at
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Invisible Nature: Healing the Destructive Divide between People and the Environment,
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edited by Serenella Iovino and Serpil Oppermann (Indiana University Press, 2014)
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Abram is currently senior visiting scholar in ecology and natural philosophy at
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The Spell of the Sensuous: Perception and Language in a More-than-Human World.
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See "United Nations Keynote" on the website of the Alliance for Wild Ethics:
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The Spell of the Sensuous: Perception and Language in a More-than-Human World
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by Soren C. Larsen and Jay T. Johnson (University of Minnesota Press, 2017),
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The Spell of the Sensuous: Perception and Language in a More-than-Human World
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by Kenneth Worthy (Prometheus Books, 2013), or many more recent works like
413:(both as a theoretical discipline and as therapeutic practice), as well as
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Abram was the first contemporary philosopher to advocate a reappraisal of "
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Being Together in Place: Indigenous Coexistence in a More Than Human World
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949:"Earth in Eclipse: an Essay on the Philosophy of Science and Ethics"
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sponsored a public debate between Abram and distinguished biologist
514:, in Norway. In that same year he became a distinguished fellow of
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by David Mevoroch Seidenberg (Cambridge University Press, 2016),
1012:"Book awards: PEN/E. O. Wilson Literary Science Writing Award"
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Visionaries: The 20th Century's 100 Most Inspirational Leaders
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Kabbalah and Ecology: God's Image In The More-Than-Human World
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Visionaries: The 20th Century's 100 Most Inspirational Leaders
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with environmental and ecological issues. He is the author of
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See the papers and essays by Abram published on Academia.edu.
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Yale School of Forestry & Environmental Studies alumni
1191:"Falling Awake: The Ecology of Wonder With David Abram"
599:"Becoming Animal: An Earthly Cosmology By David Abram"
1038:"Becoming Animal is a 2011 Orion Book Award Finalist"
802:"The Ecology of Magic: An Interview with David Abram"
828:"The Perceptual Implications of Gaia - David Abram"
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international Lannan Literary Award for Non-Fiction
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400:Perception and Language in a More-than-Human World
922:Whitefield, Freddie; Kumar, Satish, eds. (2007).
372:— as well as by his esteem for the American poet
328:; he was soon lecturing in tandem with biologist
717:Participatory Research in More-than-Human Worlds
1119:UiO: Centre for Development and the Environment
747:. Vintage Books / Random House. pp. 63–85.
507:brings the world alive before your very eyes."
974:https://wildethics.org/united-nations-keynote/
573:. Institute of Noetic Sciences. Archived from
376:and the agrarian novelist, poet, and essayist
368:, and the social critic and radical historian
193:Environmental effects of orality and literacy.
707:by Martin Lee Mueller (Chelsea Green, 2017),
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276:as well as in numerous academic anthologies.
200:Sensorial perception as inherently animistic.
126:Continental Philosophy, Ecological Philosophy
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1223:The Ecology of Magic: chapter excerpt from
1064:"Finalist: Becoming Animal, by David Abram"
339:State University of New York at Stony Brook
364:, the iconoclastic evolutionary biologist
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557:"Fellowships in Environmental Journalism"
207:Climate as "the commonwealth of breath."
1170:Center for the Study of World Religions
780:Center for the Study of World Religions
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1218:Alliance for Wild Ethics (AWE) website
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477:Becoming Animal: An Earthly Cosmology,
99:Becoming Animal: An Earthly Cosmology.
765:(University of Minnesota Press, 2015)
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236:Becoming Animal: An Earthly Cosmology
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832:The Perceptual Implications of Gaia
699:by Patrick Curry (Polity, 2011) or
697:Ecological Ethics: An Introduction
242:(1996), for which he received the
16:American philosopher and ecologist
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1265:American male non-fiction writers
1231:The Acoustic Ecology Institute:
947:Abram, David (2 December 2015).
763:Stone: An Ecology of the Inhuman
293:traditional ecological knowledge
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1062:Kimmerer, Robin Wall (2011).
533:List of American philosophers
57:Nassau County, New York, U.S.
1233:Speaking with Animal Tongues
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1285:Wesleyan University alumni
1275:Environmental philosophers
1239:Interview with David Abram
729:See Abram's afterword for
186:The More-than-Human World.
1225:The Spell of the Sensuous
705:Being Salmon, Being Human
407:The Spell of the Sensuous
396:The Spell of the Sensuous
384:The more-than-human world
307:Life and early influences
281:The Spell of the Sensuous
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1241:on the spell of literacy
1145:schumachercollege.org.uk
663:Alliance for Wild Ethics
571:"IONS Directory Profile"
475:In 2010 Abram published
470:Alliance for Wild Ethics
451:Environmental Philosophy
1270:American nature writers
538:Socio-ecological system
322:Yale School of Forestry
301:Harvard Divinity School
71:Yale School of Forestry
759:Material Ecocriticism,
731:Material Ecocriticism,
631:penguinrandomhouse.com
603:penguinrandomhouse.com
1090:"Saturated With Soul"
976:Retrieved 2018-05-18.
826:Abram, David (1985).
743:Abram, David (1996).
559:. Middlebury College.
358:Maurice Merleau-Ponty
244:Lannan Literary Award
1166:"Current Affiliates"
776:"Current Affiliates"
455:New England Aquarium
447:Environmental Values
443:Environmental Ethics
258:Environmental Ethics
1115:"2014: David Abram"
528:American philosophy
491:Robin Wall Kimmerer
449:and the Journal of
405:The publication of
346:Henry David Thoreau
314:Wesleyan University
75:SUNY at Stony Brook
67:Wesleyan University
1088:Harding, Stephan.
665:. 30 November 2015
516:Schumacher College
512:University of Oslo
172:Harvard University
168:University of Oslo
164:Schumacher College
1068:orionmagazine.org
1042:orionmagazine.org
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423:Isabelle Stengers
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