Preceiving Function

Introverted Sensing
http://personalitycafe.com/sjs-temperament-forum-overseers/8692-introverted-
sensing.html#post4216339
This is an excerpt from van der Hoop's "Conscious Orientation", which I originally found on
infp.globalchatter.com. I'm re-posting it on this forum, since it already has Fi,Ti and Fe descriptions by
this author and so that it will be easily accessible to those interested in MBTI as the other forum seems to
be down.

* Author refers to "Sensing" as "Instinct"
** Posting it in the SJ Forum because the author describes how it manifests as a dominant function in ISXJs.

The instinctive introvert is ruled by his emotions and impulses. These form the subjective side of instinctual life,
just as sensation represents its objective side. The attention of the introvert is not directed primarily to the
source of sensation (as communicated to {31} him through his sense-organs), but to its so-called feeling-tone,
and to his own impulses. It depends upon the extent to which he is stirred, whether a given experience will
make a big impression on him, not upon the intensity of the sensation itself. This aspect of susceptibility to
emotion may occasionally, under certain conditions, prevail in anyone, but here it dominates all the other
functions. Inherited disposition and early experience have produced a certain susceptibility to impressions and a
certain need for emotional experience, and in these cases the whole mental life is directed by these two factors.
Adjustment along these lines may, under favourable circumstances, provide for such people a satisfying
existence, so long as these needs are met. Since in most cases there is little external evidence of this inner
satisfaction, the lives of these people may sometimes appear to others as anything but happy, arousing
compassion, for which there is no real reason.

Children of this type are frequently noted for a certain gentleness and receptiveness, but also for periods of
timidity and monosyllabic reserve. There is something a little vague and passive about them. They are attached
to people in their environment who are kind to them. They love nature, animals, beautiful things, and an
environment with which they have become familiar. Anything strange or new has at first no attraction for them;
but they offer little active resistance to it and soon learn to accept the good in it. They are often friendly and
easy to get on with, but a little lazy and impersonal. When older, too, these people usually give an outward
impression of being reserved, quiet, and somewhat passive. Only in rare cases, for example, in artists, does the
distinctive and personal quality of their inner emotion come to expression. In other cases, however, their whole
behavior reveals their peculiar characteristics, although it is not easy to define these.

People of this type have well-developed sense-organs, but they are particularly receptive to anything having
lasting value for human instinctual needs. This lends to their lives a certain solid comfort, although it may lead to
somewhat ponderous caution, if instinct becomes too deeply attached to all kinds of minor details. The
advantages and disadvantages of this type are well brought out in the reserved and conservative farmer, with
his care for his land and his beasts, and his tendency to carry on everything, down to the smallest detail, in the
same old way. The same is true of the sailor. He also shows a passive resistance to anything new, which can
only be overcome by absolutely convincing experience. Other examples of this type are the naturalist, devotedly
observing in minutest detail the lives of plants and animals, the lonely collector of beautiful {32} or interesting
things, the worker in applied art, and the painter, who manage to express a deep experience in the presentation
of ordinary things. In their own field these people are usually very much at home, having a good mastery of the
technical side of their calling, but without regarding this as any special merit. They accept both what they can,
and what they cannot, do, as simple facts, but they tend on the whole to under-estimate rather than to over-
estimate themselves. Pretense and bluff in others may irritate them to the point of protest, which is probably
connected with their own difficulty in understanding their own potentialities and worth. These people usually
strike one as very quiet and somewhat passive. Except in relation to persons and things in their own immediate
sphere, to which they are bound by their instinctual reactions, they show little inclination to activity; they never
readily depart from their routine. If anything gets in their way, they put up a peculiarly passive resistance,
although under exceptional circumstances there may be an outbreak of wrath. If their environment is not
favorable, they will nevertheless try to adapt themselves to it; in such circumstances, they are inclined to regard
their emotions, in so far as they differ from other peoples ideas, as morbid. At the same time, they feel
extraordinarily helpless and inferior. Or they may turn away from the world and give themselves up entirely to
their own emotions. Where this is the case, they see any adaptation to other people as a mere pretense, and
may develop remarkable skill in belittling the motives and ideals of others.

The development of reason also follows the same lines here as the general attitude to life. Facts are its point of
departure, and particularly certain fundamental facts, which are subjected to exact and thorough investigation.
Observations and ideas are matter-of-fact and clear. There is nothing contemplative about people of this type.
Moreover, they prefer to stick to the familiar, and find it difficult to adopt anything new. This is connected with
their need to see things in a clear setting. If they can bring themselves to accept anything new, they tend to
occupy themselves with it until it has become absolutely clear to them. Here is revealed the obstinacy of
instinct, with its ever-renewed attack until it has learned to control its object. Circumstances, however, have to
be favorable. In more abstract matters, they find it difficult to form an opinion of their own, and follow those
authorities {33} which, by a knowledge of facts, give them the impression of being thorough. Even so, they do
not feel any confidence, and are easily upset if drawn into discussion in this field, or if the value of their
authorities is questioned. On the other hand, they have few prejudices, and their view of things is calm and
temperate.

Feeling may also make itself felt here, in which case it is, by the influence of instinct, attached to concrete
objects. But the emphasis does not rest on the object, as with the extravert of this type, but on its feeling-tone,
on the reactions of the subjective personality. Here there is something compulsive in the reaction. It appears as
something unalterable, and the feelings which arise therefrom are also experienced as something unavoidable,
and are accepted with a certain fatalism. The attitude is, I was born that way, and I cannot change my nature.
As a result, those people and circumstances are sought out which are congenial to them, and no attempt at
adaptation is made if this search is not immediately successful. Feelings are therefore specially developed
within a personal sphere to which the individual is attached and which reminds him of home. Within such a
sphere, these people may occasionally be able to emanate a certain warmth and cosiness around themselves,
and their love is frequently concentrated on beautiful things and on animals within this sphere. If they do not
succeed in creating such a personal sphere for themselves, they may become very depressed and unhappy. In
the realm of sex their feelings are strongly colored by sensual manifestations, with the result that they may
become deeply attached to the object of their attraction. This predominance of the sexual instinct causes sexual
attraction to play a larger part in their sentimental relationships with the opposite sex than is the case with
people of other types. Masculinity and femininity are accordingly strongly emphasized in the emotional life of
such people.

As regards intuition, it is a concept which this type of instinctive individual also finds very difficult to grasp, and
he regards its activity in others with misgiving. He cannot take it seriously. At the same time, the intuitive views
of leading spirits on matters, for example, of religion and politics are accepted by him, provided they appear in
traditional form. The somewhat passive attitude towards life of these people then exerts an influence, in that
factors of predestination and fate are likely to play a large part in their philosophy. This latter is not much
affected by their personal life, since abstract vision and practical adaptation are for them two entirely different
things. This lack of a comprehensive {34} vision, and their introversion, stand in the way of a satisfactory
external adaptation. They are less able than the extraverts of this type to make use of helpful circumstances,
and in this respect they have, as a rule, to get help from others, who, recognizing their good qualities, manage
to find an environment for them where these can come to expression.

The Extraverted Sensation Type
http://personalitycafe.com/estp-articles/87816-extraverted-sensation-type-se-dom-
described-jung.html

No other human type can equal the extraverted sensation type in realism. His sense for objective facts is
extraordinarily developed. His life is an accumulation of actual experiences of concrete objects, and the
more pronounced his type, the less use does he make of his experience. In certain cases the events in his
life hardly deserve the name "experience" at all. What he experiences serves at most as a guide to fresh
sensations; anything new that comes within his range of interest is acquired by way of sensation and has
to serve its ends. Since one is inclined to regard a highly developed reality-sense as a sign of rationality,
such people will be esteemed as very rational. But in actual fact this is not the case, since they are just as
much at the mercy of their sensations in the face of irrational, chance happenings as they are in the face
of rational ones. This typethe majority appear to be mennaturally does not think he is at the "mercy"
of sensation. He would ridicule this view as quite beside the point, because sensation for him is a concrete
expression of life-it is simply real life lived to the full. His whole aim is concrete enjoyment, and his
morality is oriented accordingly. Indeed, true enjoyment has its own special morality, its own moderation
and lawfulness, its own unselfishness and willingness to make sacrifices. It by no means follows that he is
just sensual or gross, for he may differentiate his sensation to the finest pitch of aesthetic purity without
ever deviating from his principle of concrete sensation however abstract his sensations may be. Wulfen's
Der Genussmensch: ein Cicerone im rcksichtslosen Lebensgenuss is the unvarnished confession of a type
of this sort, and the book seems to me worth reading on that account alone.

On the lower levels, this type is the lover of tangible reality, with little inclination for reflection and no
desire to dominate. To feel the object, to have sensations and if possible enjoy themthat is his constant
aim. He is by no means unlovable; on the contrary, his lively capacity for enjoyment makes him very good
company; he is usually a jolly fellow, and sometimes a refined aesthete. In the former case the great
problems of life hang on a good or indifferent dinner; in the latter, it's all a question of good taste. Once
an object has given him a sensation, nothing more remains to be said or done about it. It cannot be
anything except concrete and real; conjectures that go beyond the concrete are admitted only on
condition that they enhance sensation. The intensification does not necessarily have to be pleasurable, for
this type need not be a common voluptuary; he is merely desirous of the strongest sensations, and these,
by his very nature, he can receive only from outside. What comes from inside seems to him morbid and
suspect. He always reduces his thoughts and feelings to objective causes, to influences emanating from
objects, quite unperturbed by the most glaring violations of logic. Once he can get back to tangible reality
in any form he can breathe again. In this respect he is surprisingly credulous. He will unhesitatingly
connect a psychogenic symptom with a drop in the barometer, while on the other hand the existence of a
psychic conflict seems to him morbid imagination. His love is unquestionably rooted in the physical
attractions of its object. If normal, he is conspicuously well adjusted to reality. That is his ideal, and it even
makes him considerate of others. As he has no ideals connected with ideas, he has no reason to act in any
way contrary to the reality of things as they are. This manifests itself in all the externals of his life. He
dresses well, as befits the occasion; he keeps a good table with plenty of drink for his friends, making them
feel very grand, or at least giving them to understand that his refined taste entitles him to make a few
demands of them. He may even convince them that certain sacrifices are decidedly worth while for the
sake of style.

The more sensation predominates, however, so that the subject disappears behind the sensation, the less
agreeable does this type become. He develops into a crude pleasure-seeker, or else degenerates into an
unscrupulous, effete aesthete. Although the object has become quite indispensable to him, yet, as
something existing in its own right, it is none the less devalued. It is ruthlessly exploited and squeezed dry,
since now its sole use is to stimulate sensation. The bondage to the object is carried to the extreme limit.
In consequence, the unconscious is forced out of its compensatory role into open opposition. Above all,
the repressed intuitions begin to assert themselves in the form of projections. The wildest suspicions arise;
if the object is a sexual one, jealous fantasies and anxiety states gain the upper hand. More acute cases
develop every sort of phobia, and, in particular, compulsion symptoms. The pathological contents have a
markedly unreal character, with a frequent moral or religious streak. A pettifogging captiousness follows,
or a grotesquely punctilious morality combined with primitive, "magical" superstitions that fall back on
abstruse rites. All these things have their source in the repressed inferior functions which have been
driven into harsh opposition to the conscious attitude, and they appear in a guise that is all the more
striking because they rest on the most absurd assumptions, in complete contrast to the conscious sense of
reality. The whole structure of thought and feeling seems, in this second personality, to be twisted into a
pathological parody: reason turns into hair-splitting pedantry, morality into dreary moralizing and blatant
Pharisaism, religion into ridiculous superstition, and intuition, the noblest gift of man, into meddlesome
officiousness, poking into every corner; instead of gazing into the far distance, it descends to the lowest
level of human meanness.

The specifically compulsive character of the neurotic symptoms is the unconscious counterpart of the
easy-going attitude of the pure sensation type, who, from the standpoint of rational judgment, accepts
indiscriminately everything that happens. Although this does not by any means imply an absolute
lawlessness and lack of restraint, it nevertheless deprives him of the essential restraining power of
judgment. But rational judgment is a conscious coercion which the rational type appears to impose on
himself of his own free will. This coercion overtakes the sensation type from the unconscious, in the form
of compulsion. Moreover, the very existence of a judgment means that the rational type's relation to the
object will never become an absolute tie, as it is in the case of the sensation type. When his attitude
attains an abnormal degree of one-sidedness, therefore, he is in danger of being overpowered by the
unconscious in the same measure as he is consciously in the grip of the object. If he should become
neurotic, it is much harder to treat him by rational means because the functions which the analyst must
turn to are in a relatively undifferentiated state, and little or no reliance can be placed on them. Special
techniques for bringing emotional pressure to bear are often needed in order to make him at all
conscious.


Introverted Intuition
http://personalitycafe.com/myers-briggs-forum/8074-introverted-intuition.html
In the same vein as Psilo's postings about introverted thinking and feeling, here is JH van der Hoop's
interpretation of introverted intuition.


The introverted intuitive perceives connections and meaning in the internal world, and with as much spontaneity
and conviction as the extraverted intuitive sees them in the external world. It is not primarily his own personal
inner life that he grasps in this way, but rather inner life in general, the inner nature of things. The aim of
intuition here is to perceive the ideal essence of all things animate and inanimate, and in their inter-relations.
The clearest example of the kind of thing is seen in Plato's "ideas", which give a purer representation of the
inner being of the world than does reality itself. Jung calls these mental images, supplying meaning and a
standard of comparison, "archetypes", and he regards them as a deposit of ancestral experience. Others see in
them the immediate expression of a spiritual world. These questions lie outside the realm of psychology, and
would lead us to that of metaphysics. Here we must confine ourselves to the statement that intuitions of this
kind concerning the inner essence of things do occur in the human mind, and that for a certain type of mind,
that of the introverted intuitive, they determine and control the direction and the content of life. Here, also,
intuitive knowledge is felt by the person concerned as objective and as having the universal validity of truth.
Here we find, in addition to the tangible reality of sensory perception, and the conviction of instinctual impulse,
another source of certainty, of great significance for humanity, for from this intuitive knowledge there arises not
only religious conviction, but, in fact, all spiritual assurance. Spinoza speaks in this respect of "scientia intuitiva".
Hence there are found also among intuitive introverts great spiritual leaders, prophets, founders of religions, all
those people who, for the sake of some sacred inner conviction, will endure the world's misunderstanding and
contempt.

It would be a mistake, however, in studying a function, to consider only its extreme potentialities, in which all
that is most profound in the human mind has taken form. For this type assumes also many much less noble
forms, and there is peculiar difficulty, where this inner knowledge is concerned, in finding even approximate
expression for what is perceived. It is extremely important, therefore, for people of this type to attain through
their education a technique of expression, as was the case with two great artists, Rembrandt and Beethoven,
both of whom I include in this class. The development of this type is slower and more arduous than that of most
other people. In childhood, these people have something about them as spontaneous as have the extraverts of
this type; but it is, both in form and expression, more bizarre, and less intelligible, owing to the causes being
less explicable from external conditions. Such children are not very amenable to influence from their
environment. They may have periods of uncertainty and reserve, after which they suddenly become very
determined, and if then they are opposed, they may manifest an astonishing self-will and obstinacy. As a result
of the intensely spontaneous activity within, they are frequently moody, occasionally brilliant and original, then
again reserved, stubborn and arrogant. In later life, also, it is a persistent characteristic of people of this type,
that while on the one hand they possess great determination, on the other hand they find it very difficult to
express what they want. Although they may have only a vague feeling about the way they want to go, and of the
meaning of their life, they will nevertheless reject with great stubbornness anything that does not fit in with this.
They fear lest external influences or circumstances should drive them in a wrong direction, and they resist on
principle.

In their mode of life, and in their immediate environment, they seek to regulate everything according to their own
ideas, which is apt to make them tyrants within their own small circle. Rather than adapt themselves, they will
limit their contact with those who do not fall in with them. The rest of the world matters, in fact, very little to
them. In contradiction to this reserve, there is the genuine enthusiasm which they may suddenly display for
something. If some individual, or some event, or some object, responds to this sense which they have of the
meaning of their life, and reveals to them something of their deeper purposes, then they take up a different
attitude, and become conscious of a more intense, more profound connection in things. The highest form of this
function would imply a capacity for perceiving the deeper meaning of verything. The marvellous richness of life
would then be revealed. As a rule, however, this only happens at certain moments and in relation to certain
persons or things. This contradiction between intimate contact and cold reserve has been very clearly described
by the introverted intuitive, Buber, in his account of the "I you" and the "I it" relationship. This contradiction
also occurs in other people, but not with the same mutual exclusion, nor with such definiteness, as in this type.
Where the inner life finds expression, there will be close attachment; but side by side with this there will be a
cold aloofness.

As far as material and instinctual life is concerned, these people feel exceedingly helpless, like people suddenly
transplanted from another planet. They feel much more at home in spiritual things. In the realm of the spirit they
have far greater assurance than other people. Here they are stimulating; one feels that something peculiar to
themselves is operative within them. But its activity often remains indefinite, owing to an inability to find
adequate expression for the tension of what they mean. The spiritual side of life can only be approached
through symbols; its cnport can only be understood in mental images, and it is by no means always possible to
find this approach. Moreover, a great deal of confusion arises, because it is not understood that this is, in any
case, only an approximation. Certainty in regard to the underlying intent is then transferred to the form in which
it is expressed, as a result of which formulations become dogmatic and judgment rigid. Incidental and
inadequate points in the formulation are then regarded as essential and absolute. The firm conviction of these
people may in such cases arouse strong opposition or find blind support. They often lay down the law in regard
to what they have perceived, without its even occurring to them that it might be possible to find incorrect as well
as correct elements therein. This often makes their influence over others the more effective, but it may prepare
the way for great confusion. One is reminded of the influence which a man like Nietzsche has had on our
generation.

In the realm of thought we shall to some extent find the same characteristics as we found when extraverted
intuition influences reason. Here also the influence of reason is very variable and ego-centric, and knowledge
fragmentary. Ideas must come of themselves, and great effort is required if this does not happen. Thought is,
however, less flexible than with the extravert of this type, but frequently even more original. Many new ideas,
especially in the spiritual realm, have originated with people of this type; but they are often not worked out
systematically. Their thought remains aphoristic, and is often expressed in paradoxes. Men like Emerson, Shaw
and Chesterton belong to this type. Side by side with ideas expressive of genius, they will occasionaJly
propound with equal conviction mistaken and fantastic views, which they maintain with obstinacy in the face of
all criticism. Intuitive conviction stands for more than rational argument, which renders such people occasionally
extremely conceited and opinionated.

Where it is a question of feeling with people of this type, it also assumes the peculiar characteristics of intuition.
As has already been said, this gives rise to a contact with other people which is changeable and peculiar,
according to whether something important is felt to lie in it, or not. As a result, emotional contacts are extremely
inconstant; these people are at one moment full of enthusiasm and devotion, at the next utterly cold and stand-
offish. It is always necessary, when with them, to be on the look-out for which way the wind is blowing.
Spontaneous insight, and the images associated therewith, affect the feelings of the introverted intuitive in a
somewhat different way from what we have seen in the case of the extravert of this type. With these extraverts
the danger is that feelings are for show, with no development of inner reality. A living relationship with other
people and with personal standards is lacking when this is so. With the introverted intuitive, the image of what
the feelings should be may easily be substituted for a feeling-relationship. He will then make demands on others
without being prepared to meet the same demands on himself. Egotism, and a desire to dominate, may then
make use of these requirements of an ideal relationship, for their own ends. Another peculiarity which may be
manifested by feeling, when influenced by introverted intuition, is intense ambivalence, the co-existence of two
absolutely opposed emotional attitudes. We have already seen in extraverted intuition how spontaneity favours
the loose juxtaposition of opposing manifestations. In the introvert there is less variety in the form assumed by
these contradictions, but great inner tension. The introverted intuitive may identify himself alternately with the
divine and with the diabolical within himself. Occasionally he is unaware of this himself; when it becomes too
intense, however, he feels as if he were being torn in two by conflicting forces within. In this struggle the
individual concerned may be thrown hither and thither between the extremes of godlike assurance and
diabolical confusion. In extreme cases the result may be a character like Rasputin.

As with extraverted intuition, here, also, contact is least with the facts of the external world, and with instinctual
life. Such people live, as it were, alongside their bodies, until these by some disturbance demand their attention.
The main thing is, however, that ordinary practical things and the world of facts are far removed for them, and
they try to confine their contact with them to that which they can regulate according to their wishes. Everything
else appears to them as something disquietingly incalculable, against which they must defend themselves as
far as they possibly can.
Dr. J. H. van der Hoop, Lecturer in Psychiatry, Amsterdam, Conscious Orientation, pp. 47-51, translated
1939 by Laura Hutton, B.A. Lond., M.R.C.S., L.R.C.P.


Extraverted Intuition
http://personalitycafe.com/nts-temperament-forum-intellects/8077-extraverted-intuition.html
I considered putting this one in the NF forum to be fair...but then I decided to be a loyalist

The vision of the extraverted intuitive individual is directed chiefly on to relationships and circumstances in the
external world, which are suddenly seen in a certain context, without his being able to work out how he came to
it. This knowledge, and the spontaneous activities in which it is expressed, often prove to be absolutely correct
and to the point, when checked by later experience. The extraverted intuitive is also readily able to grasp the
views of others. Whereas outwardly directed sensation submits to the guidance of material facts, intuition sees
in the external world all manner of connections in an original and personal way, and is charged, as it were, with
a mission to realize certain possibilities. These relate particularly to personal development and activity, both for
the self and for others, and intuition seeks them everywhere, and has a special flair for finding them. Even in
cases in which intuition is not the most important function, it will often provide a solution in circumstances in
which none of the other functions can find a way out. Jung writes: If intuition be the leading function, all
ordinary conditions of life seem to be enclosures to which intuition must find a key. It is forever seeking new
paths and new possibilities for outward life. For an intuitive person all circumstances soon become a prison, an
oppression, and they long for liberation. Things in the outside world seem temporarily to have an exaggerated
value, namely, when they can be of use for a solution, or a liberation, or for the discovery of a new possibility.
They have, however, scarcely served as steps, or a bridge, when they seem no longer of any value and are
cast off as unnecessary ballast. A fact is only valued so long as it opens up new and more important prospects,
which in their turn will liberate the individual. Sudden possibilities become compelling motives which the intuitive
mind cannot disregard, and for which it may sacrifice everything else.

The extraverted intuitive is in many respects the opposite of the introverted instinctive person. Whereas in the
latter great passivity and a certain dependence on the environment is found, the extraverted intuitive manifests
much spontaneous activity and independence, even to the point of rebelling against any obligation. This may be
evident at a very early age. Children of this type are merry and full of the joy of life; but often extremely
tiresome. They are always thinking out something fresh, and their imagination continually suggests fresh
possibilities. They have a finger in every pie, want to know everything, and at an early age seek to become
persons of some influence in their environment. They like to impress others by startling remarks or behaviour,
and at an early age want to be something special. Later, also, one finds among these intuitives particularly lively
people, active in mind, and expressing themselves with freedom. When they are at the top of their form, there is
something radiant and inspiring about them. They are able then to entertain a whole company, and have the art
of bringing other people out of themselves. They are fond, also, of making use of this capacity and of being the
centre of enthusiasm. They prefer to radiate enthusiasm and to stimulate others, rather than to work something
out, or enter on any lasting relationship with anyone. Novelty attracts them, both in people and in things, which
makes them extremely changeable. They are often pleasanter with strangers than they are in the home circle.
They constantly reveal new facets of their nature, which seem to come to light spontaneously. This was
eloquently expressed in the dream of a very intuitive patient. He saw in this dream a large postal delivery van
which had met with an accident, and heard the people standing round express their indignation about the
reckless driving. It was at the time when these vans had just been introduced. He defended the driver, saying
that these chauffeurs had constantly to drive fresh cars, and thus never got to know them properly. Analysis
showed that this really represented an excuse for mistakes caused by his own recklessness. He had great
difficulty in managing himself, owing to the constant irruption of fresh inspirations and impulses.

Owing to this excessive spontaneity in their nature, extraverted intuitives find it extremely difficult to bind
themselves to keep rules or appointments. They cannot always be depended on. Their activity is often very
great, but somewhat incalculable. Their whole energy will be concentrated, almost apart from their will, on the
opportunity offering at the moment. They like, however, to see quick results, and falling this, their attention is
readily distracted to something else. They show more impulsive energy than concentrated will-power. They are
stimulated by difficulties, for they are by nature combative. They do not like to admit that they cannot do a thing,
and they will discover fresh possibilities where others have failed to get on. Many discoverers and inventors
belong to this type, but also the business man, who with great assurance sees new possibilities for extending
his business; many lawyers, also, and politicians, even artists who manage to find new modes of expression,
possess this mental structure. Among them are found leaders in many fields. In women of this type, intuition
plays a part particularly in the establishment of personal relationships and in social contacts. This type of
woman is peculiarly successful in initiating and organizing social activities. The pride of these people is that they
see possibilities of putting something through which others regard as impossible. They are frequently better at
taking the initiative in starting something than at working it out to a finish, while others will be able to profit by
their idea.

With intuitive people judgment takes the form of a strong, momentary conviction, which they often express so
persuasively that others are influenced by it. Sometimes it is possible to confirm this conviction logically, but not
always; and even without such confirmation, such a judgment will for most intuitives be binding. Where the
intuitive function is highly developed, it will often be found to be astonishingly correct. But even in such a case,
an intuitive may nevertheless be profoundly mistaken, and in the absence of any capacity for rational self-
criticism such mistakes will also be made with complete conviction. If he notices his mistake, he is usually very
adroit in correcting it or covering it up. For these people are really startlingly clever; they give an impression of
making nothing of the difficulties with which others have to struggle; they can get away with anything.

Reason is in intuitive people subordinate to spontaneous inspiration. It is often well developed, but is
nevertheless influenced by qualities peculiar to intuition. One of the results of this is a great liveliness and
flexibility in reasoning power, and a striving after originality. People of this type are able to converse in a lively
way concerning all kinds of problems, and soon come to be regarded in their circle as authorities in any field.
Their views often appear original, but they are frequently taken over from other people and cleverly made use
of. At the same time they are apt to be ill-considered, and are seldom, if at all, elaborated into useful ideas.
Thought is for these people nothing but a means to attain some effect; it is never an end in itself, as with the
intellectual person who seeks in it some foundation for his life. At school, children of this type are the despair of
the teacher, because while they show clear evidence of good reasoning powers, it is difficult to persuade them
to make use of them and to develop them, unless they can see some immediate advantage from so doing. If
they have promised themselves to fulfil some purpose, or if their competitive interest has been aroused, they
may occasionally distinguish themselves in the intellectual sphere; but in thought itself they find only moderate
gratification. Many intellectual perceptions seem to come to them, as it were, unbidden; but if this does not
happen, they generally fight shy of the trouble which it will cost them to master anything. Hence there is often
something fragmentary about their knowledge. They will let contradictions stand side by side unresolved without
being troubled by them, and in their theorizing they are apt to be very inconsistent. Their knowledge is not
regulated by any objective system, but develops in line with their personal experiences and needs. Thus a
certain ego-centricity will be evident. Since they must always allow some scope for inspiration, they will never
tie themselves up too closely with formulations and rules. Room must be left for further possibilities. This
occasionally gives an impression of insincerity, and may indeed lead to it. But if this characteristic is kept under
control, it will imply a wide understanding, and receptivity to the views of others. This quality enables them to
contribute a great deal in scientific and practical problems towards the examination of new points of view, and to
bringing people of various kinds together. The special qualities in the thinking of such an individual are well
illustrated by Count Keyserling.

Feeling, like reason, may play a large or a small part in the lives of intuitives, but it also will be under the
influence of their peculiar spontaneity. Here, also, there will be found great liveliness and flexibility in the
feelings, which are very individual in their mode of expression. Many clever people belong to this type, and the
majority of artists. There is a lively expression of feeling, but it does not last long, the intuitive person being
more concerned with expressing himself, and making a strong momentary impression on others, than with the
formation of a lasting relationship. To this type, also, belong those people who carry on entire conversations
without paying the slightest attention to the replies or remarks of the other person. When they do want to
stimulate some response, it is usually with some special intention, and not because they want a closer personal
contact. They shrink from intimate relationships, owing to a fear of limiting thereby their freedom to act in
accordance with their intuitions. As a rule, they are on friendly terms with a large number of people, and have a
wide circle of acquaintances, but no really intimate friends of either sex. Their surface of contact with others is
limited, but intense, and at the same time mobile. This mobility makes it appear wider than it is, while hindering
any more intimate tie. It is a characteristic which enables them to evade with considerable skill conflicts both
within themselves and with others. A joke or a compliment will be made to distract attention from any difficulty or
contradiction. The consequences of feeling will always be avoided, if in any way possible. As a result, there is at
times with people of this type a tendency to play with feelings: they prefer them in the form of fireworks, rather
than as aflame. If they should be caught up in them, it is usually to some extent against their will.

The result of this attitude is the same as where thinking is concerned, a marked ego-centricity in the emotional
life. Feeling is not for them a sphere of influence, whose laws they accept, but a playground for their own
personal opportunities, and the ego is the determining factor. The weak point in the emotional life of the
extraverted intuitive is his vanity. His enthusiasm is usually only aroused by something in which he himself can
play an important part. He is thrilled by other people only when they have some value for his personal life, or,
more especially, when they appreciate something in him. If his vanity is wounded, he will generally not let it be
seen at once. He will answer to a criticism only if directly challenged; otherwise he will prefer to keep out of the
way of the critic, or himself will assume a very critical attitude. Here the effect of vanity is in contradiction to that
chivalrous generosity which in other circumstances bids him make allowances for mistakes and faults in others.

This tendency to keep at a distance and to avoid conflicts, in the sphere of feeling as in the sphere of thought, is
associated with a certain insecurity, concealed behind an appearance of decisiveness. These people are
sometimes conscious of this sense of insecurity, but sometimes not. Its source lies in the dependence of
intuitive people on images. Adaptation, based on clearly perceived images, seems to them to be safer and more
exact than other modes of orientation based more on trial and error; but this is only so long as these images
and the connections they express are not questioned. When this happens, the suspicion dawns on them that
these images are not the facts themselves, and that things may possibly be other than they appear. The
customary assurance of the intuitive individual then forsakes him, and he will be apt to try and escape both facts
and arguments based on reason or feeling. The aspect of life which the intuitive finds it most difficult to accept is
that which is most congenial to the instinctive individual. The facts of the external world, and physical and
instinctual needs, are likely to be the greatest hindrance to anyone whose constant aim it is to realize fresh
possibilities. This is particularly true of the compelling aspect of his instinctual needs; such people often show a
compulsive tendency to deny their own bodily and instinctual needs, even to an extreme degree. When
consumed with zeal for their work, they will, for example, easily forget to eat or sleep until exhaustion
overcomes them. As a rule, too, they take no trouble in the reasonable ordering of their sexual life, with the
result that their sexual impulses take them unawares. They find the instinctive side of life somewhat disturbing,
and prefer to ignore it.
Dr. J. H. van der Hoop, Lecturer in Psychiatry, Amsterdam, Conscious Orientation, pp. 44-47, translated
1939 by Laura Hutton, B.A. Lond., M.R.C.S., L.R.C.P.


Judging Function
Introverted Thinking
http://personalitycafe.com/nts-temperament-forum-intellects/5997-introverted-thinking.html
From Van Der Hoops's Conscious Orientation.

The introvert of thinking-type also takes his systematized experience as his guide; but here the emphasis falls
on the inner aspect, thus on the need for objective order and on laws and principles, according to which
experience is generally systematized. Abstraction of that part of conscious experience which is revealed as
constant and subject to general rules is regarded by the introverted thinker as something of vital significance.
He tries to arrange the opinions which he takes over from others in a system of his own. In doing so, he will
take up a more critical attitude in regard to the thought-material which he is taught than do extraverted
thinkers, and his aim is to follow the guidance of his own opinions and convictions. In consequence, we find a
most careful working-over of his own experience, but a tendency to leave out of his reckoning facts and points
of view which are not known to him. While the strength of the extraverted thinker lies in his easy application of
systematized knowledge, the introverted thinker is particularly good at comparing systems and principles. He
feels at home among abstractions, and there are many fine shades of meaning in the world of his ideas. Also,
as he is more skilled in introspection, he is better able to examine mental facts than is the extraverted
psychologist.

Hence we see here a living contact with ideas, and subtle reflection and consideration, side by side with
difficulty in expressing and applying what has been thought out, and a certain aloofness from the world of facts
in general. There is thus in these people a contrast between their consciousness of the objectivity of their
judgment, and their difficulty, of which they are equally conscious, in defending this judgment and securing its
recognition by others. This produces, even in children of the type, a peculiar attitude. They are often reserved,
somewhat timid and uncertain, and seem not to feel at home in the world. On the other hand, they will, at the
same time, manifest an obstinate, somewhat pedantic decisiveness. They have not the cool logicality of the
thinking extravert, but take up a more fanatical stand, which may easily degenerate into dogmatism and
extreme pedantry. In general, both children and adults of this type are, as a result of their introversion, difficult
to convince that they are mistaken. Their inner, logical reasoning makes them feel that they are right, and they
may take up an attitude to the external world also, which might be expressed as follows: "That is my opinion,
even if I can't prove it; whether you agree or not, it will not change it to the slightest degree."

At an early age they have learned that the fact that they inwardly regard something as true does not in the
least mean that others will accept it. As a result, their attitude is, in general, more sceptical in regard to the
validity of any truth than is that of a thinking extravert, and they are more inclined to allow for the existence of
differing views, even when these do not entirely tally with theirs or with those of prevailing authorities. At the
same time, however, this gives rise to a feeling of aloofness in regard to any generally recognized system of
truth, for this often seems to them something quite unattainable. On the other hand, they never cease to be
surprised that what seems so obvious to them should not be equally clear to others. Occasionally such people
will go to great pains to express themselves as objectively and clearly as possible, but sometimes they give up
the attempt and simply present their views in the form in which they arose. In the difficult language of some
philosophers we find the effect of both influences sometimes in strange combination. As a result of this
somewhat sceptical and resigned attitude in regard to form, the judgments of introverted thinkers have often
about them something cautious, cold or stiff-necked. It is as if they already reckoned on difficulty in convincing
others. Jung says of this type: "Even if he goes as far as giving his thoughts to the world, he does not deal with
them as a careful mother would with her children, but he exposes them as foundlings, and at the most he will
be annoyed if they fail to make their way."

This inner conflict between certainty as regards conviction, and uncertainty as to how to maintain and apply
this conviction in the world, intensifies thought concerning personal conflicts and problems. Hence many
philosophically disposed persons belong to this type. They aim at having, at least inwardly, a foundation of pure
ideals and definite principles for the ordering of their lives. Such people make, as it were, endless preparations
for life; they constantly renew their efforts to perfect their equipment, so as to be equal to the fight for
existence. This they do, not only in the big problems of life, but also in ordinary practical matters. They like to
have a systematic view of the whole situation before entering on any new ground. In order to be able to adapt
themselves, they need to have order in their life and work, and they love making programmes. When travelling,
they eagerly study maps and guide-books, or they may even try to master the language of a foreign country,
before ever they go there. Such people like to be able to foresee all the possible difficulties which may arise in
their business or work, so as to be able to take precautions against them in good time. Occasionally this leads
to the most elaborate reckoning with every important practical detail. Ford seems to me to be a good example
of the potentialities in practical adaptation characteristic of the type, with his elaborate preparations down to
the smallest detail coupled with a theoretical justification of all his ideas. In a mind less clear and with less
insight into what is essential, this preparation may, however, lead to much fussiness and complexity, and in
such cases much energy and attention is wasted in warding off imaginary dangers.

These thinking people are also found more especially among the male sex. Great philosophers, such as Kant,
belong to them, and also many mathematicians and psychologists. Or they may be found in all kinds of
practical and applied sciences, and taking leading roles as careful organizers, legislators or contractors. On
occasion, however, they are unable to get over certain unpractical traits, and will then cause difficulties with
their fanatical exactitude in details, or by everlastingly insisting on their pet principles in any discussion or
practical undertaking. This makes co-operation with them in any large combine somewhat difficult. Socially,
also, they are somewhat surly. Their attitude to others is more or less studied, seldom absolutely spontaneous.
Here again, their systematic thinking stands between them and the world. Their words are usually carefully
chosen and weighed, and thus are a kind of mask. People of this type are usually aware of this; but they see
no possibility of adopting any different attitude. One usually learns to know them better in a smaller circle,
where they will be more spontaneous, and even cordial or original; but even so, with a tendency to be
awkward as a result of over-sensitiveness or irascibility. It is more easy to see them as they really are in some
sphere in which they have begun to master the technique.

As among the extraverted thinkers, here, also, we may find keen concentration of will and constant activity.
Since the introvert finds the motives for his aspirations more within himself, he is less dependent on external
stimuli. This is counter-balanced, however, by greater susceptibility to inner difficulties, which, accordingly, may
damage his working capacity. And while his independence of circumstances gives him great perseverance, even
where initially no success is to be looked for, it may also happen that he will squander his best powers on
something impossible from the practical point of view, without realizing this in time.

If the instinctive life manages to gain some influence, it will be conducted along definite paths by a controlling
reason. As a rule, introverted thought finds support in the perceptual aspect of instinctive experience, since this
represents its objective aspect. This type of thinker is, however, in philosophy, natural science and psychology,
more inclined than the extravert to speculate on the nature of perception and the object. In addition, he is, as
an introvert, more in touch with the subjective side of instinctual life. He is more conscious of the inner struggle
between instinctual drives, and here also he will seek to create order with his reason, in which case it will
depend on his principles as to how he will do this. The theorizing idealist, full of his ideal of the purity of love,
and despising as filthy anything remotely associated with sex, will, in the inflexibility of his system, be not far
removed from those who defend licence on the principle that nature must not be denied. Both attitudes are in
point of fact calculated to evade the practical complications of the problem, and to keep it, so to speak, at a
distance. The introverted thinker will sometimes have a great deal to say on such subjects; but he is not, for all
that, better, or more skilled, in practice.

Intuition may also influence people of this type to a greater or less degree, giving them something original,
which is, however, subdued, since it can only be permitted to play any part in their life after it has been
carefully tested. Intuition also reveals to them the schemata and principles according to which thought may
classify experience. But the immediate results of personal vision, both in regard to the internal and the external
world, tend rather to be mistrusted, unless it is obvious that they will fit into the system. These results may,
however, give rise to alterations and extensions in the system. Nevertheless, fine inspirations frequently remain
unfruitful, owing to the ponderous way in which they are dealt with.

Feeling, again, gives rise to the chief difficulties in people of this type. Anything which conforms to their
principles and views is allowed; but even this cannot easily find expression, owing to deficient familiarity with
current modes of expression. As a result, people of this type will often display a strict conventionality, or else a
childish disregard of these modes. Inwardly, their feelings, moods and impulses cause them much more
unpleasantness than they do to the extraverted thinker, the latter being less aware of them. An introverted
thinker, when in love, feels awkward, uncertain and ridiculous. He will try and talk himself out of his feelings, or
else make endless preparations to give expression to them, which is, naturally, scarcely conducive to
spontaneity.

Extraverted Thinking
http://personalitycafe.com/entp-forum-visionaries/68308-extraverted-thinking.html
Jung said this about Te:

"It seems constantly to be affected by objective data, drawing only those
conclusions which substantially agree with these. Thus it gives one the
impression of a certain lack of freedom, of occasional short-sightedness, in spite
of every kind of adroitness within the objectively circumscribed area. What I am
now describing is merely the impression this sort of thinking makes upon the observer,
who must himself already have a different standpoint, or it would be quite impossible
for him to observe the phenomenon of extraverted thinking.

Thought is at once sterilized, whenever thinking is brought, to any great extent,
under the influence of objective data, since it becomes degraded into a mere
appendage of objective facts; in which case, it is no longer able to free itself
from objective data for the purpose of establishing an abstract idea. The process
of thought is reduced to mere 'reflection', not in the sense of 'meditation', but in the
sense of a mere imitation that makes no essential affirmation beyond what was
already visibly and immediately present in the objective data. Such a thinking-
process leads naturally and directly back to the objective fact, but never beyond
it ; not once, therefore, can it lead to the coupling of experience with an objective idea.

When, as the result of a reinforced objective determination, extraverted thinking is
subordinated to objective data, it entirely loses itself, on the one hand, in the
individual experience, and proceeds to amass an accumulation of undigested
empirical material. The oppressive mass of more or less disconnected individual
experiences produces a state of intellectual dissociation, which, on the other hand,
usually demands a psychological compensation. This must consist in an idea, just as
simple as it is universal, which shall give coherence to the heaped-up but intrinsically
disconnected whole, or at least it should provide an inkling of such a connection. Such
ideas as "matter" or "energy" are suitable for this purpose. But, whenever thinking
primarily depends not so much upon external facts as upon an accepted or
second-hand idea, the very poverty of the idea provokes a compensation in the
form of a still more impressive accumulation of facts, which assume a one-sided
grouping in keeping with the relatively restricted and sterile point of view;
whereupon many valuable and sensible aspects of things automatically go by
the board. The vertiginous abundance of the socalled scientific literature of to-day owes
a deplorably high percentage of its existence to this misorientation."

Te seems to trust officially established information above all else, which I think isn't
necessarily a bad thing, but in the world of today where 6 different corporations own all
US media I think going to different sources is a smarter thing to do.. For example, my
father (an ESTJ) watches a ton of Fox news, which is a very biased source of news that
he doesn't seem to see anything wrong with. Te seems to take in a lot of facts presented
in front of them by sources that seem reputable enough without trying to go beyond any
fact presented in front of them. After a while it seems to bring in a ton of facts shaping
their world view and reject any information which could potentially change their world
view. The best way of putting this is that it takes in information without digesting it.

For example by dad is a very materialistic person who likes to buy a lot of different name
brands, which I don't entirely oppose but one day I began asking him if he thought that
materialism made any sense in the grand scheme of things. Like, I asked him why we he
would pay 2000 for a brief case when it likely only cost dollars to make somewhere
overseas. His answer was something like "Because I wanted it and that's how much this
brief case costs," to which I replied, "But doesn't it seem odd to spend that much on
something that really isn't any better than other briefcases that you could get for 30
bucks?" and we just kept going in circles from there. I thought this exchange was a bit
strange but Jung actually said that Te often represents the materialistic mentality.

Te seems to be able to take in vast amounts of facts an numbers but doesn't seem to be
able to really analyze them to the extent that I do with Ti. Jung also noted that Te was
likely the only type of thinking that is actually recognized in our world, so it is important,
but it doesn't seem to be able to come up with a new idea outside of published
information. Thus, sometimes I perceive it as more suitable for rote memory than deep
understanding.



Introverted Feeling
http://personalitycafe.com/nfs-temperament-forum-dreamers/3065-introverted-feeling.html
I just stumbled across this description of introverted feeling and wanted to see what some of you had to
say on the subject.


The introvert of feeling-type finds support and guidance by shaping his own feeling-attitudes in accordance with
an inner ideal. Here the activities of feeling are hidden, and from the outside there is, as a rule, little to tell us
that we are dealing with a person of feeling-type. Feeling aims more especially at an inner harmony, trying to
discover what under various circumstances should be the right relationships between people if life is to be
beautiful and well balanced. Reality, however, reveals in most cases that this ideal is not attained,
andintroverted feeling is particularly vulnerable in regard to such experiences. This vulnerability which may
become as intense at that of the sensitive plant is one of the most characteristic peculiarities of this type.

Just as with the introvert of thinking-type, we find here, too, a marked contrast between inner security on the
one hand, and uncertainty in external behavior on the other. But whereas with the introverted thinker this
opposition gives rise to thought concerning the problems of life, with the individual of feeling-type it leads to
deep feeling, and to a strange mixture of inner tenderness and passionate conviction. These people are
absolutely certain as to the soundness of their ideals, but this is accompanied by a helpless feeling that it will
never be possible to realize them in this world. They do not, however, reject the world, for feeling means the
making of ties and is directed towards social contacts. In spite of ever-repeated collisions with the world and
with other people, they can never give up their wish to love them both.

They conceal their sensitiveness behind a mask, which may be childish or simple, or again conventional,
remote, or it may be friendly. But behind this mask the search goes on for someone who will understand, and
for a community which will embody their ideals. However disappointed they are, they still in their innermost
being believe implicitly in what their feelings tell them. Even if they are not able to express it clearly in words,
they are inwardly quite certain as to what accords with them and what does not. Outwardly, their feelings are
not very obvious, for when these are affected, these people tend to withdraw into themselves, and if they do
express anything, it will only be much later, after they have had time to work it all over within themselves.

In ordinary life their mask conceals what they really are. But there is, nevertheless, something very individual
about them, sometimes remarkably so, which will come to expression particularly in certain moments, in relation
to certain people. This happens more especially in two situations: when they achieve real contact with another
person; and when, in a state of high emotional excitement, they stand up for a threatened ideal.

In the first case, a very profound relationship of mutual understanding may suddenly come into being, all the
wealth of their minds being unlocked to the confidant; sometimes this contact will later be broken off just as
suddenly and unexpectedly, in defence of their own vulnerability. And where his feelings are aroused, the
person who appeared to be so impersonal, remote and somewhat insignificant may suddenly burst out with a
personal point of view, expressed with such conviction and such force of feeling that it compels respect.

Such people may also resist with extreme obstinacy anything that does not accord with their sentiments. This
resistance may be justified, in so far as it is based on a motive of fine feeling; but the means used to give it
emphatic expression is ill-suited to the external world, and in this respect incorrect. The consequence is that
they are nearly always misunderstood, and they tend more or less to resign themselves to this situation. This
contrast between a clear intention, directed towards harmony, and uncertain modes of expression, giving rise to
misunderstandings, is found again and again in the lives of these people.

In childhood they are gentle and dreamy, and somewhat reserved, but with occasional violent outbursts of
emotion. In familiar surroundings they can be unrestrainedly gay; but more often they are likely to exhibit violent
resentment if circumstances do not correspond to their feelings, and it then seems to them that harshness and
indifference prevail in the world. As a result, they seem to show signs of disappointment at a very early age, and
a certain distrust of life. Owing to their inability to express themselves clearly, and to bring their ideals to reality,
there may arise a feeling of impotence and inferiority. They are apt to seek the fault in themselves, and may
suffer much from a sense of guilt on this account. Here, also, feelings have a tendency to extend their influence,
with the result that their whole being may be plunged into depths of unhappiness; but at other times a genuine
emotional contact with someone will once more fill them with a quiet and enormous delight. Now they will look
at the world again with new eyes, and a feeling that is almost religious will embrace both nature and man.

Later, also, the happiness of these people will depend on the emotional attachments which they are able to
make, though they find it less necessary than do extraverts of this type to be in immediate touch with other
people. The expression of other people's feelings in poetry and music, and the realization, through the reading
of stories and biographies, of the depths of their spiritual experience, may have the effect on these people of
making them feel more at home in the world. In this way, there develops in them a life of the spirit, which is
carefully concealed from strangers, and which may be expressed, for instance, in a secret piety, or in poetical
forms, which are revealed only with great unwillingness.

This feeling-type is particularly found among women. Whereas the woman of extraverted feeling-type has it in
her to create an atmosphere of harmony around herself, in the introverted woman of this type all the riches of
her mind will be developed into a love which is inwardly directed towards the highest ideals of harmony. Without
saying or doing much, such a woman will emanate a feeling of rest and security. It is difficult to describe an
influence of this kind, expressed as it is in such indefinite forms. But on the immediate environment it may be
very effective. A mother of this type may have an even greater influence on her children than the devoted and
radiant mother of extraverted feeling-type. These women are often able to implant and foster something of their
own ideals in their children, exercising in this way a quiet force which helps to keep a respect for moral authority
alive in the world.

All the modes of expression for the deeper impulses of the spirit in religion and art find great support in such
people. Whether they are artists or scientists, they are still primarily attracted by problems of the emotional life.
They express themselves in such occupations with great care and precision. Here again the persistence and
devotion of the individual of feeling-type become evident. When they do give form to their inner feeling in a
poem, for example they will carefully weigh every expression; at the same time, they will often neglect
generally accepted social forms, which for them have no significance; or they will employ conventional and
simple forms as a mask, from behind which a more genuine and finer feeling

Although in these persons the will, under the direction of strong moral conviction, represents an important factor
in the psyche, it is less evident than in the other rational types, owing to the fact that the controlling activity is
directed more inwards, and will occasionally come quite unexpectedly to light. feeling is expressed more
indirectly. It is most evident in the strong sense of duty characteristic of these people, and in their faithful
discharge of their duties. Their activity frequently suffers as a result of moods of discouragement. When this is
so, they lose themselves in pessimistic feelings, giving up their efforts to make themselves better understood, or
to alter things in their environment. After a time they recover from such moods, since they tend, as a rule, to
regard them as a fault in themselves.

This contact with their own moral judgment represents an essential factor in the lives of feeling-introverts. They
are not bound by the judgments of others as is the feeling-extravert for the standard by which they judge
their own behavior is an inner moral law, intuitively felt to be binding. While the extravert of feeling-type will
repress, for the sake of harmony, things both in himself and in the external world which do not accord with his
ideal, the feeling-introvert will remain more aware of such conflicts. In him, however, the limiting and excluding
activity of the demand for harmony may be detrimental in a different way, everything not consonant with that
harmony being regarded from a negative point of view, as opposed to what is ideal and good. It is impossible
for these people to see the world or themselves objectively, and their continual comparison of things with ideal
requirements gives them an exaggeratedly critical point of view. Since this also applies to their own lives, there
is an undermining of their own self-confidence, as well as of their confidence in the world, which may seriously
affect their happiness in life. It is necessary for these people to recognize that things which do not exactly
accord with their ideals may yet have a value which may be developed.

In these cases, also, the instinctual life is to a very large extent subordinated to the regulating force of feeling.
Since the relationship between moral conviction and instinctual impulse is here worked out more within the
mind, there is less danger of pretence for the sake of the external world than with extraverts. Instinctual feelings
are subordinated to the ideal. At the same time, there may be a too forcible suppression of the instinctual life, in
which case it will lead not so much to a split in the emotional life as to a certain joylessness, and to thefeeling
that life is passing without bringing any true fulfilment. There is too often a need to associate all pleasures and
joys with some moral value, and to condemn them if this higher satisfaction is not obviously found in them.

Intuition is also subjected to the authority of introverted feeling. Intuitions here bear more on the inner aspect
offeeling than on its expression in other people. They may give form to the laws of feeling, but in images rather
than in concepts. Where intuition is developed, it is of great assistance in finding expression
for introvertedfeeling, both in practical life and in art. Intuition may also provide a link with religious life, which, in
this case, will be specially developed in its feeling-aspect: inner moral unity with God and with his fellow-man
has greater significance for the man of feeling-type than ecstatic experiences or philosophical problems. The
dominance offeeling is revealed in the constant search for a harmonious relation and in the weight given to
views on morality, love and justice.

Thought is, as a rule, not very essential in the lives of these people. They accept the thought-forms as taught to
them, and make conscientious use of them; butthis is not vital to them, as the judgment of feeling is. In their
thought-processes, they argue from preconceived attitudes of feeling, and frequently do not embark on any
logical thinking at all, leaving the realm of logic to others to deal with.

Dr. J. H. van der Hoop, Lecturer in Psychiatry, Amsterdam, Conscious Orientation





An explanation of Extroverted Feeling (Fe).
http://personalitycafe.com/articles/50930-explanation-extroverted-feeling-fe.html
http://personalitycafe.com/enfj-forum-givers/47949-extroverted-feeling-how-do-you-define.html
This is my personal definition of Fe, which I want to share impressions and results. To start, let's define
what Feeling itself is.

What is Feeling?

Feeling is a judging function which judges and makes decisions based on a desire of harmony between
the Fe user, the beings that live there and the location. To feel that the environment is well taken,
understanding and respecting all personal wishes and other's wishes is very important for a Feeler.

Because of this need of harmony, Feelers like to identify and follow a chosen set of values, principles,
codes of conduct and rules and guide the Fe user to an appropiate behavior in the determined situation,
so it enables harmony. This does not mean that a Feeler agrees and submissively everything that it is
imposed to them as appropiate or good for establishing harmony. Feelers will consider and evaluate it. A
Feeler can be very confrontational and opposing as well as fight people, groups and situations because it
will not help to establish the desired harmonious environment.

The nature of this function is very subjective, if we define subjectivity as something related to the subject.
Feelers like to know people's POV and how it affects and it is affected by the environment. This can also
include animals, plants, etc, how they are affected and how they affect the enviornment.

What is Extroverted Feeling?

Extroverted Feeling (Fe) has its origin in everything that happens outside the self, which are people,
places, objects, systems, values, thoughts, actions, etc. Therefore Fe is the judging function that judges
and takes decisions in base on an analysis of principles, values, systems, and thoughts that people and
the Fe user hold on a determined environment.

Fe also considers the own Fe user's position, the effect they have on their locality and how locality affects
them, which makes them measure how positive or negative would a determined action of the Fe user is as
well as how to put personal interests (that vary greatly from person) in action with Fe.

Which things are important for someone who decides using Fe?
It varies greatly. Depends on the Fe user, their environment, background and upbringing. We can't
stablish a general set of things that are important for a Fe user, because its subjective nature makes it
hard to.

For example, a kid with dominant Fe was taught in his house to value efficiency, success, tough
competition, an aggressive and strong approach. Selflessness and friendship were secondary, even inferior
and despised to this Fe kid. When this kid has grown up, he would behave cruelly, unrespectfully and
harshly in front of people who percieves them as weak, losers or not so strong-willed and the Fe user will
impose them subtely and directly to be like the Fe user. These valued things, taught in childhood, are put
into practice in their localities so it brings what it is thought as harmonious for a good social and
environmental (not in an ecological sense this time) setting.

To be a dom/aux Fe does not mean to lack personal interests, wishes and personal POVs which are
wanted to be follow by the Fe user and others. But it means that they will find the best way to stablish
harmony in their environment and people, being the "best way" something that varies a lot from people.

However, there are three important things that a Fe user likes to consider when using Fe. These are
explained in the most outached way as possible.

a) Social Roles
Fe users like to know everyone's social roles and how these affect a determined situation. For example, a
Fe user may see a secretary to be very distinct from a boss, as they have different qualities, good and bad
as well as different ambitions. They will find the best way (again, it varies greatly) to deal with them and
stablish the desired link to relate to both of them.

b) Group Affinity
In every situation, a Fe user will find how a person or social group works, what they support and stand
against, and accordingly to the Fe user's judgement, will seek afiliation to them, to their values, thoughts
and activites. Maybe this is why Fe doms are thought to be very gregarious and sociable individuals. Fe
users can very well fight and stand against other people and groups which don't support what the Fe user
support.

c) Social gestures/graces and communication
Courtesy, prudence, humor, thankfulness or sensitivity can be perceived as important to a Fe user
because it makes easier to stablish an understanding of a person's personal situations and how they are
affected. Unthankfulness, rudeness, coldness, disagreeableness and lack of respect can also be taken into
account by a Fe user because it helps to make clear the unapproval of a person, situation, etc. It also
helps to respond to said and unsaid needs as well to make them know our agreement or disagreement.

Some traits associated with Fe and my explanation of them.

a) Emotional sensitivity
Although it looks like, Fe does not guarantee a developed emotional senstivity or a deeper connection with
your feelings. It is however associated because of the subjective nature of this function, which seeks an
understanding of people, personal data and the environment. You can be an unsensitive and utilitarian
manipulator who uses Fe to follow your selfish interests establishing harmonious environments which
misguide people.

b) Empathy
Empathy is the capacity to recognize other's emotional states and the circumstances that provoke it. A Fe
user is not necesarilly empathetic, because emotional states aren't necessarily the main factor for making
decisions, they may have other criteria like usefulness or integrity on other people. But Fe can help to
develop empathy, because the social interaction that accompanies Fe can train you into recognizing
emotional states.

c) Compassion
Compassion is the emotional state that arises from another being's suffering, and motivate us to help
them to overcome the things that causes suffering to the other being. Compassion can also be taught
through Fe, for the same reasons mentioned with empathy, but it's not a guaranteed trait.



DEFINITON 1
"Hypothesis: Extraverted Feeling is the attitude of viewing everything in terms of what
role it defines for people to play in regard to each other. When you say "How are you?" to
someone, you are playing a role. It's a role that is intrinsically connected to other
people's social roles; you can't play it by yourself. When the other person says, "Oh, not
too bad. How about yourself?", they are playing out the complementary role. From an Fe
perspective, by definition, every act is a declaration of what role you would like to play in
the social setting."

Maybe the Si dominance can be explained by this. You get to know since you're little the
role you have, the role others have and how its interactions affects you and others. As I
understand, Si continuously accumulates data from all the surroundings, as they think
that the world is very volatile and there's no exact order or continuity so they get ready
to deal with it. I see your point here. But what about intuition, specially introverted
intuition (ENFJ's second function)? I think it can be a very good source of knowledge, as
it makes you find all the essential settings of a determined thing you are shown. Like for
example, when you're a kid and you are given toys, then you see what are toys for and
how it's impactful to other children and you make interpretations about toys, its usage
and how important is.

DEFINITION 2
"Fe is a way of orienting yourself to your environment in terms of the culturally defined
language of social relationship. The relationships of friend-friend, parent-child, husband-
wife, teacher-student, teammate-teammate, leader-follower, and many others are all
ultimately defined by and exist in the medium of gestures exchanged between people--
gestures that they recognize as defining that relationship. When a jockey on the track
tips his hat while passing the Queen of England, he is displaying a sign that says that he
recognizes and participates in the relationship of British subject-British monarch. Each
such relationship carries obligations for each party: both to display the signs that create
the relationship, and to do more tangible things that give the relationship important
stakes for all concerned--such as, in time of war, fighting for England or willingly giving
up luxuries (e.g. rationing)."

This makes me think of another point... feeling is not only about recognizing emotions, or
applying it to its maximum production or benefit. Other functions can recognize emotions
and understand a person's stance on something. I see that Fe is about stablishing a
understanding of people, their roles and the things that surround them, their house,
knowledge, family, personality, thoughts, everything, and how we can make decisions
based on them, on maintaining this order, making changes of it for what you think is
good for us all and this relation of giving your contribution and receiving the deserved
responses. This makes me think that we can end up being very elitist, as we can fall into
discrimination and mantaining unjust social hierachies.

Thanks for your response. I couldn't speak about Ti, cause I also don't have a deep
understanding of it, making speculations wouldn't be that useful either.






Lenore Thomson's Introverted Intuition
http://personalitycafe.com/cognitive-functions/129792-lenore-thomsons-introverted-intuition.html
All the information in this post comes directly from Personality Type: An Owner's Manuel by
Lenore Thomson. I own nothing. Please excuse any typos.

Lenore Thomson's INTJ
Lenore Thomson's INFJ

Introverted Intuition

Like the other perceiving functions, Introverted Intuition draws our attention to immediate
sensory phenomena. However, Introverted Intuition is more cerebral than that three just
discussed. It prompts an interest in perception itselfthe process of recognizing and
interpreting what we take in (222).

Whatever types we happen to be, we use all four means of Perception in one way or another. For
example, if we were spending a day at the beach:

* Extraverted Sensation would prompt us to go with our sense impressions as they occurred: to lie in the
sun, play in the surf, listen to the gills piping overhead.

* Introverted Sensation would move us to stabilize our sense impressions by integrating them with facts
we knew to be consistent. What might bring our favorite book, a snorkel and flippers, a bag of snacks,
extra towels because someone will probably forget one, and a watch to make sure we beat the traffic
home.

* Extraverted Intuition would move us to unify our sense impressions with their larger context, thereby
creating new options for meaning and response. For example, as we lie our blanket in the sun, perhaps we
hear music in the distance. Someone passing by mentions a great restaurant in town. Suddenly were
thinking: Hey, there must be an amusement part nearby. If its on our way to town, we can check out the
rides before we look for the restaurant that passerby was talking about. In fact, maybe the guy knows
about other places we should consider. Where did he go?

* Introverted Intuition would prompt us to liberation our sense impressions form their larger
context, thereby creating new options for perception itself. For example, we might find ourselves
wondering why people feel so strongly about getting a good tan. We remember reading somewhere that
before the Industrial Revolution, being tan marked one as a manual laborer, because it suggested work
out of doors. After the Industrial Revolution, it was pale skin that suggested correlations arent relevant
today, but a good tan is still considered attractive. Why is that? We consider raising the question as a
topic of conversation, but were pretty sure our friends will think were observing a situation instead of
enjoying it. (222).

Because we usually associate Intuition with feelings and hunches, the conceptual nature of Introverted
Intuition may be difficult to appreciate. Like its Extraverted counterpart, Introverted Intuition is a
Perceiving function, but its also a left-brain function. The left-brain wont focus on many
things at once. It depends on words and signs to make outward experience predictable and
orderly (223).

This is most clear in the areas governed by Extraverted Thinking and Extraverted Feeling, the left-brained
Judgment functions. ETJs and EFJs, whose Judging skills are dominant, wield language like a knife,
separating meaningful sense impressions from all the nameless experiential stuff that surrounds it. Such
types may be hard pressed to grant the reality of impressions that cant be explained or talked about
(223).

The left-brain Perceiving functions are different. Introverted Sensation and Introverted Intuition
make us aware of all our sensory impressions, notwithstanding prevailing categories of
knowledge. In consequence, ISJs and INJs tend to have interests and priorities that strike others as
unpredictable or esoteric (224).

On the other hand, as left-brain types, ISJs and INJs also need conceptual control over their
outer world. For this reason, both types have a strong investment in the structure of public
information.ISJs are concerned with making that structure secure, whereas INJs are interested
in changing or improving it (224).

For example, at a recent board meeting, an ISTJ accountant told the group that he enjoyed recording the
organizations income and expenditures, but he didnt want to be involved with the money itselfcounting
it, bringing it to the bank, and so forth. This is a classic Introverted Sensing approach. Material reality is
just so much raw experience. It has to be controlled with a stable mental framework (225).

Introverted Intuition moves us in the opposite direction. It tells us that changing our frame of
mind can change the world. For example, a recent article advises the parents of a fussy or demanding
baby not to describe the fact as difficult but to recognize that such children have vivid, strong, and rich
personalities.This is how Introverted Intuition works. The material facts remain the same, but
we organize them in a new conceptual pattern that changes their meaning and gives us new
options for behavior (224).

Introverted Intuition versus Extraverted Intuition

Because Extraverted Intuitives also see life in terms of new perspectives, its important to recognize the
difference between ENPs and INJs. Motivated by functions that implicate opposite sides of the brain, these
types are mirror images of each other (224).

Extraverted Intuitives are right-brain types who deal with their sense impressions by unifying them into
larger outward patterns. An ENP physician, for example, may realize, with sudden insight, that several
unexplained symptoms are actually part of a single disease. As an Extraverted type, the physician has no
doubt that the disease. As an Extraverted type, the physician has no doubt that the disease syndrome
really exists. The pattern was always there, waiting for someone to discover it. Whats important now is
telling others about the discoverygetting people to see the new model offers more options that the old
(225).

Introverted Intuitives dont think this way. For INJs, patterns arent out there in the world,
waiting to be discovered. Theyre part of usthey way we make sense of the riot of information
and energy impinging on our systems. A disease syndrome is a useful construct, but thats all it isan
aggregate of observations attached to a label, telling us what to see and how to deal with it (225).

Given their real-life consequences, mental constructs dont strike INJs as imaginary or
irrelevant. Theyre merely arbitrary, derived from a particular view of life. For this reason, they
can trap us into holding that viewsay, that physicians are in the business of cure rather than
preventionwithout being aware of its effects (225).

Introverted Intuition in Practice

Most types rely on Introverted Intuition to contend with ambiguities of meaning and
perceptionthat is, to see that a situation can be interpreted in more than one way. We may use
it, for example, to acknowledge the possibility of both scientific and religious positions on life after death,
or to deal with incompatible experiences of self and solidarity at work, at home, and among friends
(225).

It may seem peculiar, therefore, to depend on this function for ones primary understanding of reality. If
INJs are seeing things from many (sometimes conflicting) perspectives, on what basis would they ever
take action? (225).

It should be emphasized that INJs are very much like ENPs in this respect. Where Extraverted Intuitives
see many behavioral options, INJs acknowledge many conceptual standpoints. (225).

One might recall the movie Star Trek: The Wrath of Khan, in which Admiral Kirk reveals that he was the
only cadet ever to beat a program designed to test peoples responses to a no-win battle scenario. It turns
out that he managed to do this by reprogramming the simulator to give him the advantage. On the horns
of apparent dilemma, this is the sort of thing INJs tend to do (226).

For example, years ago, when I was copy editor on a womens magazine, a disagreement arose among
the editorial staff over an article about a film director. The piece included an anecdote about the directors
early years as a seldom-employed performer, when she was working part-time at a fast-food counter
(227).

Because the look for female stars at that time was pallid and doe-eye, the olive-skinned director went to
her day job in a thick layer of white pancake makeup, just in case someone called her in for an audition.
She had no idea how people actually saw her until one day she overheard one of the cooks to another,
Here come that chick with the green face! (226).

The argument among the editors was over the punch line. Some of the staff thought that printing the
sentence in what was then called Black English was prejudicial. They wanted to change the
word come tocomes. The other staff members thought that adding the s was itself prejudicialand lost
the flavor of the original remark (226).

The editor in chief happened to be an INFJ, and she was determined to pull the question outside the
framework of correct politics. She advised us to add the sbecause most of our readers would be
unfamiliar with that particular use of the tense and would assume we were sloppy proofreaders (226).

This is fairly typical example of Introverted Intuition when its supported by the diplomatic tendencies of
Extraverted Feeling. INTJs do the same thing, but their focus of attention is impersonal, dictated by the
logical interests of Extraverted Thinking. For example, I remember a conversation with an INTJ researcher
after the famous Bobby-in-the-shower scene had appeared on the program Dallas (226).

Bobby had been killed and buried on the show the year before, because the actor who played him wanted
to leave the show. When he rejoined the cast, the writers solved the problem by explaining, within the
context of the plot, that the entire previous season had occurred in his wifes dream. As the new season
opened, Bobbys wife awoke from that dream to find her husband in the shower, very much alive,
unaware of the events that had happened during the past year (226).

The researcher and I were discussing the difficulties created by this plot device, given the fact that
Bobbys death and funeral had been worked into the story line of the Dallas spin-off, Knots Landing.
Where the events on that show also part of Pams dream? (227).

The researchers answer was typically INTJ. He said hed decided that Bobby had died and been buried in
a parallel time line. Although his wife remembered the alternate life as a dream, none of the other
characters need be aware of it at all. I cant think of another type who would invoke a speculative aspect
of quantum theory to impose causal logic on a soap opera narrative! (227).

INJs often take jobs that draw on their ability to bring conceptual descriptions more closely into line with
unrecognized aspects of a situation. However, they need enough Judgment to distinguish between
frame shifts that bring new information into relief and frame shifts that merely avoid a
problem (227).



http://www.transpersonalscience.org/types.aspx#IT
The Extraverted Sensation Type
Extraverted sensation strives for intensity of experience derived from concrete objects and physical activities.
Consciousness is therefore directed outward to those objects and activities that may be expected to arouse the strongest
sensations.
The extraverted sensation type is a realist who seeks to experience as many concrete sensations as possible - preferably,
but not necessarily, ones that are pleasurable. These experiences are seen as ends in themselves and are rarely utilized
for any other purpose. If normal, such persons are sensualists or aesthetes who are attracted by the physical
characteristics of objects and people. They dress, eat and entertain well, and can be very good company. Not at all
reflective nor introspective, they have no ideals except sensory enoyment. They generally mistrust inner psychological
processes and prefer to account for such things in terms of external events (e.g., they may blame their moods on the
weather). If extreme, they are often crudely sensual and may exploit situations or others in order to increase their own
personal pleasure. When neurotic, repressed intuition may be projected onto other people, so that they may become
irrationally suspicious or jealous. Alternatively, they may develop a range of compulsive superstitions.

The Introverted Sensation Type
Introverted sensation is subjectively filtered. Perception is not based directly on the object, but is merely suggested by it.
Instead, layers of subjective impressions are superimposed upon the image so that it becomes impossible to determine
what will be perceived from a knowledge only of the object. Perception thus depends crucially upon internal psychological
processes that will differ from one person to the next. At its most positive, introverted sensation is found in the creative
artist. At its most extreme, it produces psychotic hallucinations and a total alienation from reality.
The introverted sensation type reacts subjectively to events in a way that is unrelated to objective criteria. Often this is
seen as an inappropriate and uncalled-for overreaction. Because objects generally fail to penetrate directly the veil of
subjective impressions, this type may seem neutral or indifferent to objective reality. Alternatively, the person may
perceive the world as illusory or amusing. In extreme (psychotic) cases, this may result in an inability to distinguish illusion
from reality. The subjective world of archaic images may then come to dominate consciousness completely, so that the
person lives in a private, mythological realm of fantasy. Repressed intuition may also be expressed in vaguely imagined
threats or an apprehension of sinister possibilities.

The Extraverted Intuition Type
Extraverted intuition attempts to envisage all the possibilities that are inherent in an objective situation. Ordinary events
are seen as providing a cipher or set of clues from which underlying processes and hidden potentialities can be
determined. Yet once these possibilities are apprehended, objects and events lose their meaning and import. There is
therefore a constant need for new situations and experiences to provide a fresh stimulus for the intuitive process.
The extraverted intuition type is an excellent diagnostician and exploiter of situations. Such people see exciting
possibilities in every new venture and are excellent at perceiving latent abilities in other people. They get carried away
with the enthusiasm of their vision and often inspire others with the courage of their conviction. As such, they do well in
occupations where these qualities are at a premium - for example in initiating new projects, in business, politics or the
stock market. They are, however, easily bored and stifled by unchanging conditions. As a result they often waste their life
and talents jumping from one activity to another in the search for fresh possibilities, failing to stick at any one project long
enough to bring it to fruition. Furthermore, in their commitment to their own vision, they often show little regard for the
needs, views or convictions of others. When neurotic, repressed sensation may cause this type to become compulsively
tied to people, objects or activities that stir in them primitive sensations such as pleasure, pain or fear. The consequence
of this can be phobias, hypochondriacal beliefs and a range of other compulsions.

The Introverted Intuition Type
Introverted intuition is directed inward to the contents of the unconscious. It attempts to fathom internal events by relating
them to universal psychological processes or to other archetypal images. Consequently it generally has a mythical,
symbolic or prophetic quality.
According to Jung, the introverted intuition type can be either an artist, seer or crank. Such a person has a visionary ideal
that reveals strange, mysterious things. These are enigmatic, 'unearthly' people who stand aloof from ordinary society.
They have little interest in explaining or rationalizing their personal vision, but are content merely to proclaim it. Partly as a
result of this, they are often misunderstood. Although the vision of the artist among this type generally remains on the
purely perceptual level, mystical dreamers or cranks may become caught up in theirs. The person's life then becomes
symbolic, taking on the nature of a Great Work, mission or spiritual-moral quest. If neurotic, repressed sensation may
express itself in primitive, instinctual ways and, like their extraverted counterparts, introverted intuitives often suffer from
hypochondria and compulsions.

The Extraverted Thinking Type
Extraverted thinking is driven by the objective evidence of the senses or by objective (collective) ideas that derive from
tradition or learning. Its purpose is to abstract conceptual relationships from objective experience, linking ideas together in
a rational, logical fashion. Furthermore, any conclusions that are drawn are always directed outward to some objective
product or practical outcome. Thinking is never carried out for its own sake, merely as some private, subjective enterprise.
The extraverted thinking type bases all actions on the intellectual analysis of objective data. Such people live by a general
intellectual formula or universal moral code, founded upon abstract notions of truth or justice. They also expect other
people to recognize and obey this formula. This type represses the feeling function (e.g., sentimental attachments,
friendships, religious devotion) and may also neglect personal interests such as their own health or financial well-being. If
extreme or neurotic, they may become petty, bigoted, tyrannical or hostile towards those who would threaten their
formula. Alternatively, repressed tendencies may burst out in various kinds of personal 'immorality' (e.g., self-seeking,
sexual misdemeanours, fraud or deception).

The Introverted Thinking Type
Introverted thinking is contemplative, involving an inner play of ideas. It is thinking for its own sake and is always directed
inward to subjective ideas and personal convictions rather than outward to practical outcomes. The main concern of such
thinking is to elaborate as fully as possible all the ramifications and implications of a seminal idea. As a consequence,
introverted thinking can be complex, turgid and overly scrupulous. To the extent that it withdraws from objective reality, it
may also become totally abstract, symbolic or mystical.
The introverted thinking type tends to be impractical and indifferent to objective concerns. These persons usually avoid
notice and may seem cold, arrogant and taciturn. Alternatively, the repressed feeling function may express itself in
displays of childish naivety. Generally people of this type appear caught up in their own ideas which they aim to think
through as fully and deeply as possible. If extreme or neurotic they can become rigid, withdrawn, surly or brusque. They
may also confuse their subjectively apprehended truth with their own personality so that any criticism of their ideas is seen
as a personal attack. This may lead to bitterness or to vicious counterattacks against their critics.

The Extraverted Feeling Type
Extraverted feeling is based upon accepted or traditional social values and opinions. It involves a conforming, adjusting
response to objective circumstances that strives for harmonious relations with the world. Because it depends so much on
external stimuli rather than upon true subjective preferences, such feeling can sometimes seem cold, 'unfeeling', artificial
or put on for effect.
The extraverted feeling type follows fashion and seeks to harmonize personal feelings with general social values. Thinking
is always subordinate to feeling and is ignored or repressed if intellectual conclusions fail to confirm the convictions of the
heart. When this type is extreme or neurotic, feeling may become gushing or extravagant and dependent upon
momentary enthusiasms that may quickly turn about with changing circumstances. Such a person may therefore seem
hysterical, fickle, moody or even to be suffering from multiple personality. Repressed thinking may also erupt in infantile,
negative, obsessive ways. This can lead to the attribution of dreaded characteristics to the very objects or people that are
most loved and valued.

The Introverted Feeling Type
Introverted feeling strives for an inner intensity that is unrelated to any external object. It devalues objective reality and is
rarely displayed openly. When it does appear on the surface, it generally seems negative or indifferent. The focus of such
feeling is upon inner processes and latent, primordial images. At its extreme, it may develop into mystical ecstasy.
The introverted feeling type is brooding and inaccessible, although may also hide behind a childish mask. Such a person
aims to be inconspicuous, makes little attempt to impress and generally fails to respond to the feelings of others. The
outer, surface appearance is often neutral, cold and dismissive. Inwardly, however, feelings are deep, passionately
intense, and may accompany secret religious or poetic tendencies. The effect of all this on other people can be stifling
and oppressive. When extreme or neurotic, this type may become domineering and vain. Negative repressed thinking
may also be projected so that these persons may imagine they can know what others are thinking. This may develop into
paranoia and into secret scheming rivalries.

Sensation
Sensation refers to our immediate experience of the objective world, a process that takes place without any kind of
evaluation of the experience. Sensation perceives objects as they are - realistically and concretely. It fails to consider
context, implications, meanings or alternative interpretations, but instead attempts to represent factually and in detail the
information that is available to the senses.

Intuition
Intuition refers to a deeper perception of inherent possibilities and inner meanings. Intuitive perception ignores the details
and focuses instead upon the general context or atmosphere. It perceives (without clear evidence or proof) the direction in
which things are moving, the subtle inner relationships and underlying processes involved, or the latent potentialities of a
situation. Intuition never directly reflects reality but actively, creatively, insightfully and imaginatively adds meaning by
reading things into the situation that are not immediately apparent to a purely objective observer.

Thinking
Thinking is a mode of evaluation that is concerned with the truth or falsity of experience. It is based upon the intellectual
comprehension of things and, in particular, of their conceptual interrelationships. It is a rational, systematic process that
seeks to understand reality through analysis and logical inference.

Feeling
Feeling is an affective, sentimental function. It involves judging the value of things or having an opinion about them on the
basis of our likes and dislikes. Experiences are therefore evaluated in terms of good and bad, pleasant or unpleasant,
acceptable or unacceptable.




























http://personalitycafe.com/myers-briggs-forum/9333-comparison-functions.html
Comparison of the Functions
Taken from Gifts Differing by Isabel Myers.

First an overview of the dichotomies, followed by a comparison of the functions in their extraverted and
introverted forms. These are, of course, very very generalized. You will probably fit points in both, or fall
in the middle. The points are exaggerated to emphasize the differences.

Extraverted Types



The afterthinkers. Cannot understand life until they have lived it.
Expect the waters to prove shallow, and plunge readily into new experiences
Minds outwardly directed, interest and attention following objective happenings, primarily those of
the immediate environment. Their real world therefore is the outer world of people and things
The civilizing genius, the people of action and practical achievement, who go from doing to
considering back to doing.
Conduct in essential matters is always governed by objective conditions.
Spend themselves lavishly upon external claims and conditions which to them constitute life.
Understandable and accessible, often sociable, more at home in the world of people and things
Expansive and less impassioned, they unload emotions as they go along.
Typical weakness lies in a tendency toward intellectual superficiality, conspicuous in extremes of
this type
Health and wholesomeness depend upon a reasonable development of balancing introversion


Introverted Types




The forethinkers. Cannot live life until they understand it.
Attitude reserved and questioning. They expect waters to prove deep and pause to take
soundings in the new and untried.
Minds inwardly directed, frequently unaware of the objective environment, interest and attention
being engrossed by inner events. Their real world therefore is the inner world of ideas and
understanding.
The cultural genius, the people of ideas who go from considering to doing and back to
considering.
Conduct in essential matters is always governed by subjective values.
Defend themselves as far as possible against external claims and conditions in favor of inner life.
Subtle and impenetrable, often taciturn and shy, more at home in the world of ideas.
Intense and passionate, they bottle emotions and guard them.
Typical weakness lies in a tendency toward impracticality, very conspicuous in extreme types.
Health and wholesomeness depend upon a reasonable development of balancing extraversion.
Sensing



Face life observantly, craving enjoyment.
Admit to consciousness every sense impression and are intensely aware of the external
environment; they are observant at the expense of imagination.
Are by nature pleasure lovers and consumers, loving life as it is and having a great capacity for
enjoyment; they are generally content.
Desiring chiefly to possess and enjoy, and being very observant, they are imitative, wanting to
have and to do what other people do, and are very dependent upon their surroundings.
Dislike occupations that require the suppression of sensing, and are most reluctant to sacrifice
present enjoyment of future gain or good.
Prefer the art of living in the present to the satisfactions of enterprise and achievement
Contribute to the public welfare by their support of every form of enjoyment and recreation, and
every variety of comfort, luxury, and beauty.
Are always in danger of being frivolous, unless balance is attained through development of a
judging process.


Intuition




Face life expectantly, craving inspiration.
Admit fully to consciousness only the sense impressions related to the current inspiration; they are
imaginative at the expense of observation.
Are by nature initiator, inventors, and promoters; having no taste for life as it is, and small capacity
for living as it is, and small capacity for living in and enjoying the present, they are generally
restless
Desiring chiefly opportunities and possibilities, and being very imaginative, they are inventive and
original, quite indifferent to what other people have and do, and are independent of their physical
surroundings.
Dislike intensely occupations that necessitates sustained concentration on sensing, and are willing
to sacrifice the present to a large extent since they neither live in it nor enjoy it.
Prefer the joy of enterprise and achievement and pay little or no attention to living in the present.
Contribute to the public welfare by their inventiveness, initiative, enterprise, and powers of inspired
leadership in the direction of human interest.
Are in danger of being fickle, changeable, and lacking in persistence, unless balance is attained
through development of a judging process.
Thinking



Value logic above sentiment.
Are usually impersonal, being more interested in things than in human relationships.
If forced to choose between truthfulness and tactfulness, will usually be truthful.
Are stronger in executive ability than in social arts.
Are likely to question the conclusions of other people on principle believing them probably wrong.
Naturally brief and businesslike, they often seem to lack friendliness and sociability without
knowing or intending to.
Are usually able to organize facts and ideas into a logical sequence that states the subject, makes
the necessary points, comes to a conclusion, and stops without repetition.
Supress, undervalue, and ignore feeling that is incompatible with the thinking judgments.
Contribute to the welfare of society by the intellectual criticism of its habits, customs, and beliefs,
by the exposure of wrongs, solution of problems, and the support of science and research for the
enlargement of human knowledge and understanding.
Are found more often among men than women and when married to a feeling type naturally
become guardian of the spouse's neglected and unreliable thinking.


Feeling



Value sentiment above logic
Are usually personal, being more interested in people than things.
If forced to choose between truthfulness and tactfulness, will usually choose to be tactful.
Are stronger in social arts than executive ability.
Are likely to agree with those around them, believing them to be probably right.
Naturally friendly, whether sociable or not, they find it difficult to be brief and businesslike.
Usually find it hard to know where to start a statement or in what order to present it. Many ramble
and repeat themselves with much detail.
Suppress, undervalue, and ignore thinking that is offensive to feeling judgments.
Contribute to the welfare of society by their loyal support of good works and those movements,
generally regarded as good by the community which they feel correctly about so can serve
effectively.
Are found more often among women than men, and when married to a thinking type frequently
become the guardian of the spouse's neglected feelings.
Extraverted Sensing (SP)



Suppress as far as possible the subjective element of the sense impression
Values the object sensed rather than the subjective impression, of which the individual may hardly
be aware.
Sees things photographically, the impression being one of concrete reality and nothing more.
Leads to concrete enjoyment, seizing very fully the momentary and manifest existence of things,
and that only
Develops attention that is riveted by the strongest stimulus, which invariably becomes the center
of interest, so that life seems wholly under the influence of accidental outer happenings.
Develops a pleasure loving outer self, very rich in undigested experience and unclassified
knowledge of uninterpreted facts
Must be balances by introverting judgment, or it makes a shallow, wholly empirical personality,
with many superstitions and no morality except collective conventions and taboos.


Intoverted Sensing (SJ )



Suppress as far as possibke the objective element of sense impression.
Values the subjective impression released by the object rather than the object itsef of which the
individual may be hardly aware.
Sees things highly colored by the subjective factor, the impression being merely suggested by the
object and coming out of the unconscious in the form of some meaning or significance.
Leads to ideas, through the activation of archetypes, seizing the background of the physical world
rather than its surface.
Develops attention that is very selective, guided wholly by the inner constellation of interests, so
that it is impossible to predict what outer stimulus will catch and hold attention.
Develops an extremely eccentric and individual inner self, which sees things other people do not
see and may appear very irrational.
Must be balanced by extraverted judgment, or it makes a silent, inaccessible personality, wholly
uncommunicative, with no conversation except conventional banalities.
Extraverted Intuition (NP)



Uses the inner understanding in the interests of the objective situation.
Regards the immediate situation as a prison from which escape is urgently necessary and aims to
escape by means of some sweeping change in the objective situation.
Is wholly directed upon outer objects, searching for emerging possibilities, and will sacrifice all
else for such possibilities when found
May be artistic, scientific, mechanical, inventive, industrial, commercial, social, political, or
adventurous.
Find self expression natural and easy.
Finds greatest value in the promotion and initiation of new enterprises.
Requires the development of balancing judgment not only for criticism and evaluation of the
intuitive enthusiasms but also to hold it to the completion of its various activities.

Introverted Intuition (NJ )


Uses the objective situation in the interests of the inner understanding.
Regards the immediate situation as a prison from which escape is urgently necessary and aims to
escape through some sweeping change in the subjective understanding of the objective situation.
Receives its impetus from outer objects but is never arrested by external possibilities, being
occupied rather by searching out new angles for viewing and understanding life.
May be creative in any field: artistic, literary, scientific, philosophical, or religious.
Finds self-expression difficult
Finds its greatest value lies in the interpretation of life and the promotion of understanding
Requires the development of balancing judgment not only for the criticism and evaluation of
intuitive understanding but to enable it to impart its visions to others and bring them to practical
usefulness in the world.
Extraverted Thinking (TJ )


Is fed from objective data facts and borrowed ideas.
Depends upon the facts of experience and regards the abstract idea as unsubstantial and of
negligible importance.
Relies on facts outside of the thinker which are more decisive than the thinking itself, for
soundness and value.
Has as its goal the solution of practical problems, discovery, and classification of facts, criticism
and modification of generally accepted ideas, planning of programs, and developing of formulas.
Dwells upon the details of the concrete case, including irrelevancies.
Has a tendency to multiply facts until their meaning is smothered and thinking paralyzed.
Consists of a succession of concrete representations that are set in motion not so much by an
inner thought activity as by the changing stream of sense perceptions

Introverted Thinking (TP)


Is fed from subjective and unconscious roots
Depends upon the abstract idea as the decisive factor, and values facts chiefly as illustrative
proofs of the idea
Relies on the thinker's powers of observation and appreciation and use of the inner wealth of
inherited experience for soundness and value.
Has as its goal formulating questions, creating theories, opening up prospects, yielding insight,
and finally, seeing how external facts fit into the framework of the idea or theory it has created.
Seizes upon the similarited of the concrete case, dismissing the irrelevancies.
Has a tendency to neglect facts or to coerce them into agreement with the idea, selecting only
those that support the idea.
Consists of an inner thought activity, tied loosely if at all to the stream of sense impressions, which
are dimmed by the vividness of the stream of inner impressions
Extraverted Feeling (FJ )



Is determined chiefly by the objective factor and serves to make the individual deel correctly, that
is, conventionally under all circumstances.
Adapts the individual to the objective situation
Depends wholly upon the ideals, conventions, and customs of the environment, and is extensive
rather than deep.
Finds soundness and value outside of the individual in the collective ideals of the community
Has as its goals the formation and maintenance of easy and harmonious emotional relationships
with other people.
Expresses itself easily and so shares itself with others, creating and arousing similar feeling and
establishing warm sympathy and understanding.
Has a tendency to suppress the personal standpoint entirely, and presents the danger of
becoming a feeling personality,, giving the effect of insincerity and pose.

Introverted Feeling (FP)



Is determined chiefly by the subjective factor and serves as a guide to the emotional acceptance
of rejection of various aspects of life.
Adapts the objective situation to the individual by the simple process of eluding or ignoring yhe
unacceptable.
Depends upon the abstract feeling, ideals such as love, patriotism, religion, and loyalty, and is
deep and passionate rather than extensive.
Finds soundness and value inside one's self from one's own inner wealth of appreciation and
abstraction.
Has as its goal the fosterng and protection of an intense inner emotional life, and, so far as
possible, the outer fulfillment and realization of the inner ideal.
May be too overpowering to be expressed at all, creating a false appearance of coldness to the
point of indifference
Has a tendency to find no objective fulfillment or realization for expression, and presents the
danger of living upon sentiment, illusion, and self-pity.

























http://philosophy.lander.edu/ethics/jung.html
Philosophy 302: Ethics
J ung's Psychological Types

Abstract: Jung's theory of psychological types is sketched as a prelude to developing a naturalistic ethics.
I.. The unique nature of what it is to be a human being is directly relevant to the question of what is possible for human beings to
do. An ethics, then, could be derived from the psychological aspects of personality of human beings. We could consider any
psychology here and trace the implications for naturalistic ethics. For simplicity, we will consider Jungs psychology of the
conscious mind as described in his Psychological Types as a case study.
A. Jung states that there are two differing attitudes toward life--two different modes of reacting to circumstances. No one lives
completely as one type or the other; your type might be innate, at least your type begins very early in life.
1. Extroverted attitude: a standpoint characterized by an outward flowing of personal energy (libido)an interest in events,
in people and things, a relationship with them, and a dependence on them. The extrovert is usually ...
a. motivated by outside factors and greatly influenced by the environment,
b. sociable and confident in unfamiliar surroundings, less cautious, less fearful, and
c. likes organizations, parties, and tends to be optimistic and enthusiastic.
d. Weaknesses of the extroverted attitude include:
(1) a dependence on making a good impression,
(2) easily making and breaking relationships,
(3) regarding reflection as being morbid and avoiding being alone,
(4) lacking self-criticism, and
(5) accepting the morals and conventions of the day--conventional.
2. I ntroverted Attitude: characterized by an inward flowing of personal energya withdrawal concentrating on subjective
factors. The introvert is usually ...
a. . happy alone with a rich imagination, and
b. prefers reflection to activity.
c. Weakness of the introverted attitude includes ...
(1) a lack confidence in relation to people and things and
(2) a tendency to be unsociable, shy, and hesitant.
4. Each type misjudges the other; they tend to notice the negative aspects of the other.
a. The introvert is seen as egotistical, dull, and self-centered; the extrovert is seen as superficial and insincere.
b. Our Western attitude is extroverted; value is put on being outgoing which we consider being well adjusted. The East is
seen as inscrutable.
c. Jung says that there is a marked tendency for either type to marry its opposite (each secretly hopes that the other will
take care of the side of the life each lacks).
(1) All goes well as long as both persons adapt themselves to the needs of life.
(2) But each person speaks a different language--there is a lack of real understanding and a lack of full
companionship.
B. Each of these types in the struggle for existence uses their most developed function to orient themselves to their inner and
outer worlds. The functions are as follows.
1. Thinking (mostly men): gives meaning and understanding; actions are a result of an intellectually considered motive; life
is based on principles. {Thinking has an underdeveloped valuation of feeling function.}
a. Extroverted
(1) They use thought in making decisions; they are tied to facts, and do not pursue abstract ideas.
(2) They tend to suppress facts that do not fit into their schemes.
(3) E.g., an empirical scientist or a trivia buff.
b. I ntroverted:
(1) They are not interested in facts per se but are interested in abstract ideas. Facts are not collected for their own
value.
(2) Introverted thinkers give little attention to their relationship with the world.
(3) E.g., mathematicians, philosophers.
2. Feeling (mostly women): a rational function that weighs, values, and attaches a proper value to things. Truth is seen as
inter-subjectivity. (The "feeling" is not the result of somethingits more like practical wisdom, knowing the appropriate
thing to do under the circumstances-- phronesis). {The feeling type has an underdeveloped thinking function.}
a. Extroverted:
(1) Personal relationships are important; the extraverted feeling type is well adjusted to environment.
(2) The tact or charm of this type makes social and family life possible.
(3) E.g., hostesses, diplomats, ministers.
b. I ntroverted
(1) This type can appear to be too genuine; sometimes they are unadaptable; but can become constant, reliable
friends.
(2) They may appear cold; but "still waters run deep;" they have much sympathy and understanding for intimate
friends
(3) Other characteristics include being religious, musical, and occasionally capable of fantastic self-sacrifice.
(4) E.g., writer, physician, nurse, psychologist, dramatist.
3. Sensation (mostly men): emphasis on perception through the senses (The American way of life.) {Sensation types usually
have an underdeveloped intuition function.}
a. Extroverted: emphasis is placed on the object.
(1) This type is sometimes said to be"lost" in the world; they take everything as it comes and experience everything
as it is, no more, no less.
(2) They tend to be calm, easy, jolly, not rational, or
(3) they seek action, efficiency, power and prestige
(4) E.g., politicians, leaders, military, pleasure seekers.
b. I ntroverted: emphasis on the sensation.
(1) They are sensitive and imaginative.
(2) The introverted sensation types are sometimes difficult to understand; because they are overwhelmed by
impressionsthey see things that are not there, e.g., fiery dragons as faces in automobile grills.
(3) E.g., engineer, artists, musicians.
(4) I ntuition: ( intuition via the unconscious) tells of future possibilities and gives information of the atmosphere which
surrounds experience. The definition of this function: a perception of realities which are not known to consciousness and
which go onvia the unconscious. {The intuitive type usually has an undeveloped function of sensation.}
a. Extroverted
(1) They dislike safe, familiar, or well-established things.
(2) They often have the capacity to inspire in hopelessly blocked situations.
(3) They use judgment or diagnosis without an objective basis. They are often effective in new situations where there
is no established way to deal with those situations.
(4) When mistaken, the extroverted intuitive type can lead many people to ruin.
(5) E.g., traveler, temporary leader.
b. Introverted:
(1) This type often sees visions and is creative.
(2) They squander resources and tend to be creative, artistic, or poetic.
(3). E.g., mystics, poets.
II. If we concur that Jung's theory is useful, then a naturalistic theory can be developed in accordance with nature of our
personalities. A naturalistic theory along these lines is also one of the development of our peculiar capacities.


























INFORMATION-ACCESSING PROCESSESPerception
Se
Extraverted Sensing: Experiencing the immediate context; taking action in the
physical world; noticing changes and opportunities for action; accumulating
experiences; scanning for visible reactions and relevant data; recognizing
"what is." Noticing what was available, trying on different items, and seeing
how they look.
Si
Introverted Sensing: Reviewing past experiences; "what is" evoking "what
was"; seeking detailed information and links to what is known; recalling stored
impressions; accumulating data; recognizing the way things have always been.
Remembering the last time you wore a particular item or the last time you were
at a similar eventmaybe even remembering how you felt then.
Ne
Extraverted iNtuiting: Interpreting situations and relationships; picking up
meanings and interconnections; being drawn to change "what is" for "what
could possibly be"; noticing what is not said and threads of meaning emerging
across multiple contexts. Noticing the possible meanings of what you might
wear: "Wearing this might communicate"
Ni
Introverted iNtuiting: Foreseeing implications and likely effects without
external data; realizing "what will be"; conceptualizing new ways of seeing
things; envisioning transformations; getting an image of profound meaning or
far-reaching symbols. Envisioning yourself in an outfit or maybe envisioning
yourself being a certain way.
ORGANIZING-EVALUATING PROCESSESJudgment
Te
Extraverted Thinking: Segmenting; organizing for efficiency; systematizing;
applying logic; structuring; checking for consequences; monitoring for
standards or specifications being met; setting boundaries, guidelines, and
parameters; deciding if something is working or not. Sorting out different colors
and styles; thinking about the consequences, as in "Since I have to stand all
day"
Ti
Introverted Thinking: Analyzing; categorizing; evaluating according to
principles and whether something fits the framework or model; figuring out the
principles on which something works; checking for inconsistencies; clarifying
definitions to get more precision. Analyzing your options using principles like
comfort or "Red is a power color."
Fe
Extraverted Feeling: Connecting; considering others and the group-organizing
to meet their needs and honor their values and feelings; maintaining societal,
organizational, or group values; adjusting to and accommodating others;
deciding if something is appropriate or acceptable to others. Considering what
would be appropriate for the situation: "One should or shouldn't wear" or
"People will think"
Fi
Introverted Feeling: Valuing; considering importance and worth; reviewing for
incongruity; evaluating something based on the truths on which it is based;
clarifying values to achieve accord; deciding if something is of significance and
worth standing up for. Evaluating whether you like an outfit or not: "This outfit
suits me and feels right."