In 1900 Freud wrote that the title he chose for "The Interpretation of Dreams" 'makes plain which of the traditional approaches to the problem of dreams I am inclined to follow...["i.e."] "interpreting" a dream implies assigning a "meaning" to it.' The French psychoanalyst Jacques Lacan later extended Freudian hermeneutics into other psychical realms. His early work from the 1930s–50s is particularly influenced by Heidegger, and Maurice Merleau-Ponty's hermeneutical phenomenology. Psychologists and computer scientists have recently become interested in hermeneutics, especially as an alternative to cognitivism. Hubert Dreyfus's critique of conventional artificial intelligence has been influential among psychologists who are interested in hermeneutic approaches to meaning and interpretation, as discussed by philosophers such as Martin Heidegger (cf. Embodied cognition) and Ludwig Wittgenstein (cf. Discursive psychology). Hermeneutics is also influential in humanistic psychology. The understanding of a theological text depends upon the reader's particular hermeneutical viewpoint. Some theorists, such as Paul Ricœur, have applied modern philosophical hermeneutics to theological texts (in Ricœur's case, the Bible). Mircea Eliade, as a hermeneutist, understands religion as 'experience of the sacred', and interprets the sacred in relation to the profane. The Romanian scholar underlines that the relation between the sacred and the profane is not of opposition, but of complementarity, having interpreted the profane as a hierophany. The hermeneutics of the myth is a part of the hermeneutics of religion. Myth should not be interpreted as an illusion or a lie, because there is truth in myth to be rediscovered. Myth is interpreted by Mircea Eliade as 'sacred history'. He introduces the concept of 'total hermeneutics'. In the field of safety science, and especially in the study of human reliability, scientists have become increasingly interested in hermeneutic approaches. It has been proposed by ergonomist Donald Taylor that mechanist models of human behaviour will only take us so far in terms of accident reduction, and that safety science must look at the meaning of accidents for human beings. Other scholars in the field have attempted to create safety taxonomies that make use of hermeneutic concepts in terms of their categorisation of qualitative data. In sociology, hermeneutics is the interpretation and understanding of social events through analysis of their meanings for the human participants in the events.