Ramakrishna's influence is also seen in the works of artists such as Franz Dvorak (1862–1927) and Philip Glass. Vivekananda portrayed Ramakrishna as an Advaita Vedantin. Vivekananda's approach can be located in the historical background of Ramakrishna and Calcutta during the mid-19th century. Neevel notes that the image of Ramakrishna underwent several transformations in the writings of his prominent admirers, who changed the 'religious madman' into a calm and well-behaving proponent of Advaita Vedanta. Narasingha Sil has argued that Vivekananda revised and mythologised Ramakrishna's image after Ramakrishna's death. McDaniel notes that the Ramakrishna Mission is biased towards Advaita Vedanta, and downplays the importance of Shaktism in Ramakrishna's spirituality. Malcolm McLean argued that the Ramakrishna Movement presents "a particular kind of explanation of Ramakrishna, that he was some kind of neo-Vedantist who taught that all religions lead to the same Godhead." Carl Olson argued that in his presentation of his master, Vivekananda had hid much of Ramakrishna's embarrassing sexual oddities from the public, because he feared that Ramakrishna would be misunderstood. Tyagananda and Vrajaprana argue that Oslon makes his "astonishing claim" based on Kripal's speculations in "Kali's Child", which they argue are unsupported by any of the source texts. Sumit Sarkar argued that he found in the "Kathamrita" traces of a binary opposition between unlearned oral wisdom and learned literate knowledge. He argues that all of our information about Ramakrishna, a rustic near-illiterate Brahmin, comes from urban "bhadralok" devotees, "...whose texts simultaneously illuminate and transform." Amiya Prosad Sen criticises Neevel's analysis, and writes that "it is really difficult to separate the Tantrik Ramakrishna from the Vedantic", since Vedanta and Tantra "may appear to be different in some respects", but they also "share some important postulates between them". In 1927 Romain Roland discussed with Sigmund Freud the "oceanic feeling" described by Ramakrishna. Sudhir Kakar (1991), Jeffrey Kripal (1995), and Narasingha Sil (1998), analysed Ramakrishna's mysticism and religious practices using psychoanalysis, arguing that his mystical visions, refusal to comply with ritual copulation in Tantra, "Madhura Bhava", and criticism of "Kamini-Kanchana" (women and gold) reflect homosexuality.