"I cannot imagine wanting to immerse oneself in another culture without feeling a sensual pull," Buruma writes.
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It is altogether peculiar to immerse oneself in a story of New York written by a near-lifelong Californian.
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"It's a luxury to have a bigger budget and a longer time to immerse oneself in a story, to create a little world," he said.
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The only way to resist post-literacy is through acts of will: to forcefully limit one's media consumption and immerse oneself in thoughtful, extended text.
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This makes it hard to forget you are watching a film, which, in turn, makes it hard to immerse oneself in the story rather than just the atmosphere.
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The space may look empty now, but come this holiday season, the temporary store will surely be packed, with lines to hear the Google Max and immerse oneself in Google's VR world.
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Our bodies and our actions — from the medical to the moral — are on trial every day, which can make it difficult to immerse oneself in books that touch on the further brutality of women.
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To immerse oneself in Engel's prose is to surrender to a seductive embrace, a hypnotic beauty that mingles submersion with submission: "You just want to go deep enough to arrive at that moment when your thoughts stop and all you feel is the water and your heartbeat."
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But it fulfilled a basic human desire: to immerse oneself in a world that's vast but circumscribed, and traverse it from point A to Z. It's like following a baseball team intently for all 218 games; reading all of Graham Greene; looking at every Vermeer painting; watching all of Fellini.
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The ability to immerse oneself in the gaming process facilitates "empathetic embodiment" which occurs when a player learns to identify with the character they have chosen for the game and the virtual environment of the game (Barab, 2009).
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Immediately after the liberation of Korea, Soviet authorities sent Cho, who was fluent in both Korean and Russian, to North Korea in order to shape the country's literary institutions on the Soviet model. Cho diligently followed the Workers' Party's instructions to "immerse [oneself] in the masses" and would visit factories, villages and farms and write poems based on these experiences. His experiences in the Soviet Union helped him in producing explicitly political works. Many other authors were not equally adept to write about political subjects and were reluctant to visit places of work.
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Cynthia Ona Innis (born 1969) is an American painter, sculptor and visual artist raised in San Diego and based out of Oakland. Her work has been described as "paintings one doesn't look at so much as immerse oneself in", as well as "sensual", "organic" and "science fiction-y" where "a futuristic heaven-meets-hell".Stretcher.org "Amy Globus and Cynthia Ona Innis" by Veronica Kavass Innis graduated with a B.A. from the University of California at Berkeley and earned her post-graduate M.F.A. from Rutgers University in New Brunswick, New Jersey. She has received the San Francisco Arts Commission Honorarium, the James D. Phelan Award in printmaking, a MacDowell Colony Fellowship and Residency award, and the James D. Phelan Award in painting, among other awards and recognition.
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In Part IV, the author discusses meaninglessness and its role in psychotherapy. He discusses various answers related to questions around the "meaning of life", distinguishing between "cosmic" and "terrestrial" meaning, and noting that "most Western theological and atheistic existential systems agree [that] it is good and right to immerse oneself in the stream of life", describing hedonism and self-actualization, which have a main focus on the self, and altruism, dedication to a cause, and creativity, which focus more on transcending oneself. He presents in depth Frankl's therapeutic approach, logotherapy, that focusses on the human search for meaning. In terms of clinical research, he speaks of two psychometric instruments designed to measure purpose in life, summarizing criticism and results with regard to the "Purpose–in–Life Test" and briefly mentioning the "Life Regard Index".
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If one cannot find such a group, the solution the framework offers is to make the context in which one generally finds oneself the self (however, the self must be in meditative solitude—alone and at peace, not lonely and ruminating—as stated, a state commonly achieved through the practice of meditation). The framework suggests that a lack of self-acceptance lies at the root of depression and that one can heal their own depression if they (a) keep an alert eye to their own emotional state (i.e., identify feelings of shame or depression) and (b) upon identification, take reparative action: undergo a context shift and immerse oneself in a new group that is unconditionally accepting (accepts the self, as it is)—whether that group is one that exists apart from the self or simply is the self [in meditative solitude]. Over time, the unconditional acceptance experienced in this setting will be internalized, allowing one to achieve self-acceptance, eradicating conflict, eliminating one’s depression.
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