Academic literature on the topic 'Oceanic feeling'

Abstract The emotional connections that humans feel with other humans seem quite distinct from the ‘oceanic feeling’ that confronts us when solitary mortals face the great waters. Uniting these discourses requires drawing together the myriad resources of sea poetry, canonical novels, and multiple theoretical traditions from Freudian psychoanalysis to the ‘blue’ (or oceanic) humanities and contemporary environmental studies. Shifting from narrowly human to post-human ways of understanding our human and nonhuman surroundings enables the novels of Austen and Cervantes to speak to the theoretical perspectives of Luce Irigaray, Sigmund Freud and John Dewey, as well as contemporary figures such as Allan Sekula, Karin Animoto Ingersoll and Christopher Connery. Principles of connection and ‘experience’ unearth new ways of imagining the relationships among humans and between humans and the nonhuman environment that seem particularly valuable in our own moment of ecological crisis and catastrophe.

This paper takes up Romain Rolland’s description of a nearly universal “oceanic feeling” and considers Freud’s avowed disinterest in this concept. Herman Melville elaborates and expands the concept of the oceanic in the text of Moby Dick, juxtaposing Ishmael’s oceanic reverie while up high on the masthead with Ahab’s focused determination to destroy Moby Dick. Melville’s extension of the concept recasts the oceanic as an aspect of Freud’s recommendations about the necessary conditions for psychoanalytic process, inviting a comparison of going to sea with going into analysis. Freud’s Civilization and Its Discontents allows for further thoughts about the danger Freud recognizes in this feeling, a way that the oceanic feeling may be an expression of the death instinct. Together, these explorations point in the direction both of a centrality of an oceanic experience in psychoanalysis and a recognition of the risks that the oceanic entails, deepening our understanding of the many reasons Freud might have wished to avoid it.

Freud’s explanation of Rolland’s “oceanic feeling” is reconsidered in the light of similar phenomena that occur in the face of impending death, such as the experiences described by Socrates in Plato’s Phaedo, and the aesthetic and transformational experiences described by Christopher Bollas. These phenomena are included in what Karl Jaspers calls “ciphers.” Other examples are presented to indicate the need to consider such phenomena in human psychology, phenomena that have been neglected in psychoanalysis due to the profound but arbitrary influence of Freud’s analysis of the “oceanic feeling,” an analysis based on the outmoded rigid assumptions of classical nineteenth-century science.

Climate change is more than a discrete issue demanding political attention and response. A changing climate permeates political life as material processes of planetary change reverberate in our bodies, affecting subterranean processes of attention and evoking bodily responses at and below the register of awareness. By way of example, I explore the register of bodily feeling to raise the possibility that proliferating anomalies in atmospheric, oceanic, and seismic activities are entering into subliminal experiences of time and confounding embodied expectations of how the future is likely to flow from the past. The essay concludes with a preliminary discussion of how micropolitical strategies to amplify visceral experiences of climatic changes might valuably contribute to larger programs for climate action.

The magnetism of the oceanThis article compares the use of oceanic symbolism in the poetry of Karin Boye, Ingrid Jonker and Sylvia Plath. Freud’s “oceanic feeling” is described and contrasted with Jung’s theory of the “great mother”. According to Jung, the “great mother” is the unconscious which is represented by water. All these elements are discussed in the poems and compared to each other in order to gain a better understanding of the poetry. Although “death” (drowning) in the ocean appears to point to new life, it ends in unification with the archetypal mother. This liberates the poets symbolically, but not physically.

Abstract Kate Chopin’s The Awakening is a book about women’s position in late 19th century, showing a woman’s attempt to find liberation and emancipation in a restricting, male-dominated society. Much is revealed already in the title. We understand that the text is about someone who will awaken, and the heart is in fact a story about Edna Pontellier’s gradual awakening to her own sexual and individual being, what it is and what she has to do. She is a woman living in a society where a wife is expected to be rather weak and dependable on her husband. Step by step she discovers why she does not feel pleased with doing what is expected of her by her husband and by society.           The acts of Edna Pontellier, the protagonist in Kate Chopin’s novel The Awakening, is in this essay analysed with help of the Freudian terms oceanic feeling, the unconscious, and the pair Eros and Thanatos. Edna’s different swims gradually help her to find what is hidden in her unconscious. At the start of the novel, she is not conscious of the fact that there is another, deeper set of feelings, but the essay shows how through her minor swims she is driven by the Eros drive towards an overwhelming awakening which leads her to Thanatos and her final oceanic swim.

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The objective of this work is to review the principle texts of Freud which treat the subject of religion and to propose a map with which to study his ideas striving, whenever possible, to discriminate Freud's important contributions from his radically anti-religious militancy. This work also makes a discussion if the psychoanalytical theory is compatible with religion. This study also includes the influence of two important interlocutors , the preacher Oskar Pfister and the writer Romain Rolland. And to finalize, the work briefly presents some relevant considerations of Winnicott. The study concludes that Freud s own scientific account became restricted by his prejudicial view of religion
Considerando a enorme influencia que as concepções de Freud sobre a religião teve sobre os psicanalistas e psicólogos, o objetivo deste trabalho é retomar e apresentar os principais textos de Freud que tratam do tema , e proporcionar um mapa de estudo sobre suas idéias, procurando, sempre que possível, discriminar as importantes contribuições de Freud das posições demasiadamente influenciadas por sua militância anti religião. Também discute a questão de se o arcabouço psicanalítico seria incompatível com a religião. Este estudo retoma, também, as contribuições de dois interlocutores de Freud, o pastor Oskar Pfister e o escritor Romain Rolland. Ao final, o estudo apresenta, brevemente, as importantes contribuições de Winnicott. Conclui que Freud trouxe contribuições de grande valor à psicologia da religião, mas que sua postura contra a religião fez com que visse tão somente os aspectos negativos dela

Cette thèse retrace les étapes de la création d’un dispositif projectif permettant d’explorer le soi-archaïque d’un sujet adulte. Son élaboration est le fruit de plusieurs recherches antérieures auprès de diverses populations : sujets adultes ne présentant pas de pathologie reconnue, jeunes adultes psychotiques et/ou états-limites, sujets adultes paraplégiques. Le dispositif créé pour ces recherches a évolué pour devenir un outil d’exploration et de médiation utilisé depuis plusieurs années dans le cadre de mes prises en charges thérapeutiques, auprès de patients souffrants majoritairement de troubles narcissiques identitaires.Des photographies de l’espace, pour la plupart prises par le CNRS ou la NASA avec différents télescopes sont utilisées comme support projectif. Avec ces photographies, l’impact esthétique est indéniable. « Que représente pour vous l’univers ? » : L'utilisation de photographies de divers objets célestes comme support projectif pour répondre à une question latente sur la subjectivité mobilise la pensée en images et vient questionner le sentiment de soi actuel et archaïque. Ces photographies offrent une figuration de vécus originaires, métaphores cosmiques déjà remarquées dans la littérature psychanalytique (Anzieu et les signifiants formels, Aulagnier et le trou noir de la psyché…), elles favorisent une mise en scène imagée des interactions précoces.Le dispositif de l’EPSA est un « attracteur » sollicitant la projection d’un "incréé", d’une expérience en souffrance de symbolisation. La malléabilité de l’EPSA permet au sujet de la mettre en forme, raconter l’histoire de ce qu’il ne connait pas de lui et qui le hante. Le sujet projette dans l’EPSA une ambiance psychique, trace d’un soi-émergent dans un fonctionnement parfois en souffrance, où apparaissent des « processus » de transformation.L’EPSA permet d’explorer les capacités réflexives du sujet : Capacités du sujet à élaborer ou non un conflit esthétique, la gestion et l’expression de ce conflit. Capacités à « raisonner » affectivement, à être en contact avec ses émotions, à les éprouver. Se sentir, se voir, « dire » ses émotions. (Trois « degrés » de symbolisation).La maturité du soi archaïque et son expression (maturité affective du sentiment de soi) peut se définir ainsi : la tolérance et l’acceptation des affects, émotions, sentiments… provoqués par les conflits à se penser sujet. La capacité à ne pas être « débordé » affectivement sans trop d’évitement et d’inhibition. L’élaboration psychique et verbale de ces conflits (le partage et la communication avec autrui).L’EPSA permet ainsi d’observer chez l’adulte des troubles liés aux premiers stades de développement : le traitement de l’affect, les interactions précoces, les troubles dus à des déficiences dans l’accordage… L’EPSA est un outil d’exploration de certains processus importants dans la construction de la subjectivité, et permet d’affiner notre regard clinique concernant les troubles identitaires narcissiques, état-limites, pathologies de la dépendance…La passation de l’EPSA, en proposant au sujet de rapporter ses impressions, favorise un travail de mise en forme et de mise en mots. C’est un espace créatif, de trouvé/créé. Un dispositif symbolisant et de partage et rencontre. Il est un objeu, un support thérapeutique. Finalement, l’EPSA est un miroir de soi, et aussi un outil de « transformation », de symbolisation
This thesis traces the steps of creating a projective device for exploring the self-archaic of an adult subject. Its development is the result of several former studies from various groups: adult subjects with no pathology recognized, young psychotic adults and/or borderlines, and adult paraplegic subjects. The device created for this research has evolved into an exploration and mediation tool used for many years as part of my therapeutic group of patients, mostly suffering from identity narcissistic disorders.Photographs of space, mostly taken by the CNRS or NASA with different telescopes, are used a carrier. With these photographs, the visual impact is undeniable. "What does the Universe mean to you?": The use of photographs of various celestial objects as projective medium to respond to a latent question about subjectivity, mobilizes thinking in images and comes to question the sense of self, archaic and current. The photographs offer a representation of native experiences, cosmic metaphors already presented in the psychoanalytic literature (Anzieu and formal signifiers, Aulagnier and the black hole of the psyche... These favor an imaged scene of early interactions.The EPSA device is an "attractor" seeking the projection of an "uncreated" image, an experience in default of symbolization. The EPSA malleability allows the patient to put into shape the uncreated, to tell the story of what he does not know of himself and that haunts him. The subject projects into the EPSA a psychic atmosphere, a trace of an emerging self with an operation that is sometimes problematic, in which appears "processes" of transformation.EPSA explores the reflexive capacities of the subject: the subject ability to be able to develop or not an aesthetic conflict, management and expression of conflict. It is also explores the ability to "reason" emotionally, to be in touch with his emotions, to experience them, to feel oneself, to see oneself, and "to express" his emotions (Three "degrees" of symbolization).The maturity of the archaic self and its expression (emotional maturity of the sense of self) can be defined as the tolerance and acceptance of affects, emotions, and feelings... caused by conflicts to think about oneself. In this way, the subject avoids being "overwhelmed" emotionally and inhibition. The mental and verbal elaboration of conflicts provides for sharing and communication with others.EPSA allows us to observe in adults the relationship in the early stages of development disorders: treatment of affect, early interactions, and disorders due to deficiencies in the tuning... EPSA is an exploration of an important tool in the construction of subjectivity processes, and refines our clinical look on narcissistic identity disorders, borderline condition, and disease of addiction...The EPSA device, which proposes the patient to imagine his impressions, enables the patient to put words to his thoughts. It is a creative space in which we found and create. A symbolizing device which encourages sharing and meeting. It is an "objeu", a therapeutic carrier. Finally, EPSA is a mirror of oneself, and also a tool of "transformation" of symbolization

Please note: creative writing theses are permanently embargoed in OpenBU. No public access is forecasted for these. To request private access, please click on the locked Download file link and fill out the appropriate web form.
Four stories and an excerpt from a novel.
2031-01-01

This chapter further explores snake symbolism, highlighting also goddesses, Freud’s mother Amalia, and Freud’s brothers and half-brothers. The author considers the ideas of post-Freudian psychoanalytic writers who shed light on these themes, including Eric Erikson, and Freud’s “specimen dream” of “Irma’s Injection” as evoking a vagina. Here, Freud states his rule that every dream has an “unplumbable navel” beyond which the analyst cannot go. The chapter goes on to discuss ideas of Bernard This, John Abbott, and Bruno Bettelheim, with Freud’s early mention of the Loch Ness monster as a likely allusion to Athena with her snakes. Finally, the author takes up Bertram Lewin’s concept of the “dream screen,” as well as the personal universe of Romain Rolland’s oceanic feeling.

Chapter 2 compares the second phase of the Bose–Freud correspondence with the first two periods of Freud’s correspondence with Romain Rolland. Freud’s preference for Oedipal insights is explored along with his slow-to-emerge interest in the pre-Oedipal, as discussed by Harold Blum and Madalon Sprengnether. Both Bose and Rolland introduced pre-Oedipal themes to Freud, Bose in his letters and writings and Rolland in the “oceanic feeling” he described to Freud, which Freud acknowledged in Civilization and Its Discontents. Freud also explored the pre-Oedipal before this in his study of Leonardo da Vinci, as discussed by Ilse Barande. The chapter ends with an insight from Henri and Madeleine Vermorel about Freud’s letter to Rolland, “A Disturbance of Memory on the Acropolis,” that opens up Freud’s earliest screen memory about the death of his brother Julius.

The ambiguities of the globalized economy—epitomized by growing levels of inequality exacerbated by the 2007–8 financial debacle—have generated a feeling of disbelief towards experts and hostility towards elites. Financial elites, in particular, have become one of public opinion’s favourite targets because of their responsibilities in triggering the financial crisis, the very high compensations enjoyed before and after the 2008 Lehman collapse, and the relatively obscure nature of their activity. What has been the role played by financial elites (and financial experts) in different European societies and markets over time? What have been their links with other national/international elites? What has been their contribution to the recent financial collapse, and how does this compare to previous crises? How have financial elites adjusted to, or influenced, the process of evolution of the financial system’s regulatory framework over time? This book—a collection of chapters dedicated to the European financial elites—answers these questions through historical comparisons and country and cross-country case studies. The volume provides a timely contribution to the current debate on the role of financial elites/financial experts within society and the markets. The focus on European bankers complements the post-crisis literature mainly focused on American (or Anglo-Saxon) bankers and allows for a fruitful comparison between the two sides of the Atlantic Ocean.

AbstractThis chapter discusses Daniel Defoe’s Robinson Crusoe and Olaudah Equiano’s The Interesting Narrative as foundational texts of emergent enlightenment thinking about the subject in relation to modernity and slavery. The aesthetics of their entangled foundational tonality is characterised by self-reflexive descriptions of psychological interiority, a retrospective temporal framework, religious conversion, and a belief in the emerging modern market economy. While both self-made men develop an emotive claim to Britishness, the representation of familial feelings remains stifled. In contrast to insular adventurer Robinson Crusoe, former slave Olaudah Equiano’s life story is much more strongly reliant on bonds to establish commonality. Moreover, their constructions of masculinity are spatially distinct. While Equiano’s “oceanic” identity is mostly formed in movement on the sea, Crusoe’s “insular” version seems to fend off any form of Otherness. For Equiano claiming familiarity is instrumental in the process of being recognised as a citizen, for Crusoe, the flight from familial obligations is part of the narrative appeal of his adventure. Thus, this chapter argues that while Black writing is often dismissed as imitative, it is in fact the marginalised perspective of the ex-slave that can be considered foundational of a more realistic description of intersubjectivity in English writing.

In Japan, there are some floating structures on the sea. The structures take the form of pontoon and are called “floating artificial base”. Buildings are able to be constructed on it, so the floating artificial base is expected as utilization of ocean space. It is thought the structural design should be considered habitability for human living in a floating artificial base. We investigated an existing floating structure. In the concrete, vertical acceleration was measured and questionnaire survey was sent out for user of the structure in the purpose of grasping the motion and the habitability. The habitability was evaluated by Saito’s diagram. As a result of this, it is confirmed the existing floating structure shows elastic behavior and rigid motion simultaneously. It is obtained a lot of respondents felt the motion most sensitively at the dolphin mooring however they did not think uneasy or displeasingly from results of the questions. Visual is important factor in feeling the motion. The habitability became Work Level according to Saito’s diagram for evaluation. Therefore it is though activities on the structure are not difficulty.

Maritime accident statistics show that the majority of accidents/incidents are attributed to human errors as the initiating cause. Some studies put this as high as 95% of all accidents (collision, grounding, fire, occupational accidents, etc). The traditional way to investigate human factors in maritime industry is the statistical analysis of accident data. Although this analysis can provide key findings, it cannot capture the causal relationship between performance shaping factors and human performance in the everyday routine work, and is not suitable to be used in the individual assessment of cadets. To reveal the effects of human factors in maritime and assess the performance of cadets, a full-mission simulator is widely used. Different scenarios such as bad weather, day and night environment, different traffic load, etc. can be simulated. The fine details of the cadet performance can be recorded in the simulator during the assessment. As a result, other than performance failure, the near misses can also be detected. Additionally, a number of cadets can go through the same scenarios at the same time and between-subjects comparison is enabled. Besides the operations recording provided by the simulator, biosignal-based tools can additionally help in the human factors study in maritime. The existing methods include palmer perspiration, electrocardiography, etc. However, the psychophysiological states that can be recognized by these methods are limited. Electroencephalogram (EEG) biosignals can be used to directly assess the “inner” mental states of subjects. Nowadays, since the EEG devices become portable, easy to setup, and affordable in price, EEG-based tools can be used to assess psychophysiological state of subjects. Using the sensors during performing the task we can recognize the cadet/captain’s emotions, attentiveness/concentration, mental workload, and stress level in real time. In this work, we propose a real-time brain state recognition system using EEG biosignals to monitor mental workload and stress of cadets during simulator-based assessment. Currently, the proposed and implemented system includes stress and mental workload recognition algorithms. The EEG-based mental state monitoring can reflect the true “inner” feelings, stress level and workload of the cadets during the simulator-aided assessment. The time resolution is up to 0.03 second. As a result, we can analyze the recognized brain states and the corresponding performance and behavior recorded by the simulator to study how human factors affect the subject’s performance. For example, we can check is there any correlation of the cadet’s stress level and performance results. Finally, the proposed EEG-based system allows us to assess whether a cadet is ready to perform tasks on the bridge or needs more training in the simulator even if he/she navigated with few errors during the assessment.

The power spectrum of human heart rate measured over 24 h exhibits “power-law” 1/f alpha-type spectral behavior with alpha approximately 1. This may be one of the reasons why 1/f noise help people make relaxed, or feel comfortable. As a result, people feel relaxed by looking at a candle light, listening to the sound of ocean wave, or feeling the breezing wind because all of these natural phenomenon is based on the 1/f noise fluctuation. Considering this feature, a technical approach of 1/f noise fluctuation has been applied to various industry products, ranging from light illumination, fan control, temperature control, etc. to implement cozy products. For example, one typical example would be a lighting product mimicking a candle light, which illuminate just like a true candle. A candle light provides a cozy atmosphere to relax our mind by forgetting severe business issues, which is because of the nature of 1/f noise fluctuation as mentioned above. However, it is not suitable to do something important by concentration under a candle light because of the changes of brightness and the blinking nature of candles. This study designs and develops 1/f noise-fluctuated cozy lighting system with stable brightness and chromaticity without blinking so that people unconsciously feel relaxed under this lighting system without noticing the 1/f noise fluctuation and concentrate on work or operation. In order to implement this lighting system, combination of two types of white LED lights were used. White LED lights are manufactured by the combination of different colors having different spectrum. For example, Blue with YAG fluorophore, Blue with RG fluorophore, UV with RGB fluorophore, etc. provide all white LED lights. This means that it is possible to make two different types of LED lights which have the same white color with different combination of spectrums. If the two white colors of the two LED are the same, nobody cannot notice when the two LEDs are switching over each other, periodically or randomly. People only think that the white color is constantly provided by the white LED light. However, if the switching is based on 1/f noise fluctuation, some positive effect can be expected under this lighting system. This paper shows the overview of the idea of 1/f noise-fluctuated cozy lighting system, and then presents the two basic challenges of the idea towards concentration improvement; Combination of two types of white LED and 1/f noise-fluctuated switching system. These two challenges are presented using a prototype lighting systems developed in this study.