Abstract
Early people lived in the mythological Bubbleverse. The Greek philosophers kept animism but transformed the mythological Bubbleverse into the ‘living machine’ which they called Cosmos. In Judaism, mythological deities were replaced by almighty God, who acquired a monopoly on the active element—agency, thus pulling this element off a large part of the Bubbleverse. Christianity made a step towards overcoming the gap between a person and the Bubbleverse. As a result, Logos of the ancient philosophers turned into a human being—Jesus Christ the Son of God. In the time of Renaissance, an individual human being was placed in the centre of the world, replacing God. Philosophers and psychologists of the nineteenth century resisted aspirations of science to replace the Bubbleverse with the science-shaped reality.
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Notes
- 1.
In this book, the Freudian term ‘unconscious’ is covered by the term ‘subconscious’.
References
Subbotsky, E. (2018). Science and magic in the modern world. Psychological perspectives on living with the supernatural. London and New York: Routledge.
Whitley, D. S. (2009). Cave paintings and the human spirit: The origin of creativity and belief. New York: Prometheus.
Frazer, J. G. (1923). The golden bough. A study in magic and religion. London: Macmillan & Co. Ltd..
Cambridge Dictionary of Philosophy. (1999).
Sellars, J. (2006). Stoicism. California: University of California Press.
Retrieved from https://www.bartleby.com/2/3/4.html
de Chardin, T. P. (2008). The phenomenon of man. New York: Harper Perennial.
Tipler, F. J. (1994). The physics of immortality: Modern cosmology, God, and the resurrection of the dead. New York: Anchor Books.
Holub, D., & Roode, D. (2018). This little scientist: A discovery primer. New York: Little Simon.
Gopnik, A., Meltzoff, A. N., & Kuhl, P. (2001). The scientist in the crib. New York: Harper Collins.
Gopnik, A. (2009). Amazing Babies. Retrieved from https://www.edge.org/conversation/alison_gopnik-amazing-babies
Subbotsky, E. (1996). Vygotsky’s distinction between lower and higher mental functions and recent studies on infant cognitive development. Journal of Russian and European Psychology, 34(2), 61–66.
Kragh, H. (1996). Cosmology and controversy. The historical development of two theories of the universe. Princeton: Princeton University Press.
Piaget, J. (1954). The construction of reality in the child. London: Routledge and Kegan Paul Ltd..
Subbotsky, E. (1996). The child as a Cartesian thinker. Children’s reasonings about metaphysical aspects of reality. New York and London: Psychology Press.
Churchland, P. (2013). Touching a nerve: The self as brain. New York: W. W. Norton & Company.
Dennett, D. C. (2006). Sweet dreams. Philosophical obstacles to a science of consciousness. Cambridge, MA: MIT Press.
Griffin, D. R. (Ed.). (1988). The reenchantment of science: Postmodern proposals. New York: SUNY Press.
Laszlo, E. (2006). Science and the reenchantment of the Cosmos: The rise of the integral vision of reality. (Kindle ed.). Rochester: Inner Traditions.
Abram, D. (1997). The spell of the sensuous. Perception and language in a more-than-human world. New York: Vintage Books.
Nagel, T. (2012). Mind and Cosmos: Why the materialist Neo-Darwinian conception of nature is almost certainly false. Oxford and New York: Oxford University Press.
Batson, C. D., & Thompson, E. R. (2001). Why don’t moral people act morally? Motivational considerations. Current Directions in Psychological Science, 10(2), 54–57.
Barrow, J., & Tipler, F. (1986). The anthropic cosmological principle. New York: Oxford University Press.
Subbotsky, E. (2005). The permanence of mental objects: Testing magical thinking on perceived and imaginary realities. Developmental Psychology, 41, 301–318.
Subbotsky, E. (2007). Children’s and adult’s reaction to magical and ordinary suggestion: Are suggestibility and magical thinking psychologically close relatives? British Journal of Psychology, 98, 547–574.
Bloom, P., & Weisberg, D. S. (2007). Childhood origins of adult resistance to science. Science, 316, 996–997.
Shtulman, A. (2017). Scienceblind: Why our intuitive theories about the world are so often wrong. (Kindle ed.). New York: Basic Books.
Bettelheim, B. (1977). The uses of enchantment: The meaning and importance of fairy tales. New York: Vintage Books.
Subbotsky, E., Hysted, C., & Jones, N. (2009). Watching films with magical content facilitates creativity in children. Perceptual and Motor Skills, 111, 261–277.
Subbotsky, E., & Matthews, J. (2011). Magical thinking and memory: Distinctiveness effect for TV advertisements with magical content. Psychological Reports, 109, 1–11.
Subbotsky, E., & Slater, E. (2011). Children’s discrimination of fantastic vs realistic visual displays after watching a film with magical content. Psychological Reports, 112, 603–609.
Jameson, F. (1992). Postmodernism or the cultural logic of late capitalism. North Carolina: Duke University Press.
McLuhan, M. (1962). The Gutenberg Galaxy: The making of typographic man. Toronto: University of Toronto Press.
Author information
Authors and Affiliations
Rights and permissions
Copyright information
© 2020 The Author(s)
About this chapter
Cite this chapter
Subbotsky, E. (2020). The Hi-story of the Bubbleverse. In: The Bubble Universe: Psychological Perspectives on Reality. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-49008-9_13
Download citation
DOI: https://doi.org/10.1007/978-3-030-49008-9_13
Published:
Publisher Name: Palgrave Macmillan, Cham
Print ISBN: 978-3-030-49007-2
Online ISBN: 978-3-030-49008-9
eBook Packages: Behavioral Science and PsychologyBehavioral Science and Psychology (R0)