Psychological Types by Carl G. Jung - HTML preview
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Their best aspect is to be found at the periphery of their sphere of influence. The further we penetrate into their own province, the more do the unfavourable results of their tyranny impress us. Another life still pulses at the periphery, where the truth of the formula can be sensed as an estimable adjunct to the rest. But the further we probe into the special sphere where the formula operates, the more do we find life ebbing away from all that fails to coincide with its dictates. Usually it is the nearest relatives who have to taste the most disagreeable results of an extraverted formula, since they are the first to be unmercifully blessed with it. But above all the subject himself is the one who suffers most -- which brings us to the other side of the psychology of this type.
The fact that an intellectual formula never has been and never will be discovered which could embrace the [p. 437] abundant possibilities of life in a fitting expression must lead -- where such a formula is accepted -- to an inhibition, or total exclusion, of other highly important forms and activities of life. In the first place, all those vital forms dependent upon feeling will become repressed in such a type, as, for instance, aesthetic activities, taste, artistic sense, the art of friendship, etc. Irrational forms, such as religious experiences, passions and the like, are often obliterated even to the point of complete unconsciousness. These, conditionally quite important, forms of life have to support an existence that is largely unconscious. Doubtless there are exceptional men who are able to sacrifice their entire life to one definite formula; but for most of us a permanent life of such exclusiveness is impossible. Sooner or later -- in accordance with outer circumstances and inner gifts -- the forms of life repressed by the intellectual attitude become indirectly perceptible, through a gradual disturbance of the conscious conduct of life. Whenever disturbances of this kind reach a definite intensity, one speaks of a neurosis. In most cases, however, it does not go so far, because the individual instinctively allows himself some preventive extenuations of his formula, worded, of course, in a suitable and reasonable way. In this way a safety-valve is created.
The relative or total unconsciousness of such tendencies or functions as are excluded from any participation in the conscious attitude keeps them in a relatively undeveloped state. As compared with the conscious function they are inferior. To the extent that they are unconscious, they become merged with the remaining contents of the unconscious, from which they acquire a bizarre character. To the extent that they are conscious, they only play a secondary rôle, although one of considerable importance for the whole psychological picture.
Since feelings are the first to oppose and contradict [p. 438] the rigid intellectual formula, they are affected first this conscious inhibition, and upon them the most intense repression falls. No function can be entirely eliminated -- it can only be greatly distorted. In so far as feelings al ow themselves to be arbitrarily shaped and subordinated, they have to support the intellectual conscious attitude and adapt themselves to its aims. Only to a certain degree, however, is this possible; a part of the feeling remains insubordinate, and therefore must be repressed. Should the repression succeed, it disappears from consciousness and proceeds to unfold a subconscious activity, which runs counter to conscious aims, even producing effects whose causation is a complete enigma to the individual. For example, conscious altruism, often of an extremely high order, may be crossed by a secret self-seeking, of which the individual is wholly unaware, and which impresses intrinsically unselfish actions with the stamp of selfishness.
Purely ethical aims may lead the individual into critical situations, which sometimes have more than a semblance of being decided by quite other than ethical motives. There are guardians of public morals or voluntary rescue-workers who suddenly find themselves in deplorably compromising situations, or in dire need of rescue. Their resolve to save often leads them to employ means which only tend to precipitate what they most desire to avoid. There are extraverted idealists, whose desire to advance the salvation of man is so consuming that they will not shrink from any lying and dishonest means in the pursuit of their ideal. There are a few painful examples in science where investigators of the highest esteem, from a profound conviction of the truth and general validity of their formula, have not scrupled to falsify evidence in favour of their ideal. This is sanctioned by the formula; the end justifieth the means. Only an inferior feeling-function, operating seductively [p. 439] and unconsciously, could bring about such aberrations in otherwise reputable men.
The inferiority of feeling in this type manifests itself also in other ways. In so far as it corresponds with the dominating positive formula, the conscious attitude becomes more or less impersonal, often, indeed, to such a degree that a very considerable wrong is done to personal interests. When the conscious attitude is extreme, all personal considerations recede from view, even those which concern the individual's own person. His health is neglected, his social position deteriorates, often the most vital interests of his family are violated -- they are wronged morally and financially, even their bodily health is made to suffer -- all in the service of the ideal.
At al events personal sympathy with others must be impaired, unless they too chance to be in the service of the same formula. Hence it not infrequently happens that his immediate family circle, his own children for instance, only know such a father as a cruel tyrant, whilst the outer world resounds with the fame of his humanity. Not so much in spite of as because of the highly impersonal character of the conscious attitude, the unconscious feelings are highly personal and oversensitive, giving rise to certain secret prejudices, as, for instance, a decided readiness to misconstrue any objective opposition to his formula as personal ill-will, or a constant tendency to make negative suppositions regarding the qualities of others in order to invalidate their arguments beforehand-in defence, naturally, of his own susceptibility. As a result of this unconscious sensitiveness, his expression and tone frequently becomes sharp, pointed, aggressive, and insinuations multiply. The feelings have an untimely and halting character, which is always a mark of the inferior function. Hence arises a pronounced tendency to resentment. However generous the individual sacrifice [p. 440] to the intellectual goal may be, the feelings are correspondingly petty, suspicious, crossgrained, and conservative. Everything new that is not already contained formula is viewed through a veil of unconscious and is judged accordingly. It happened only in middle of last century that a certain physician, famed his humanitarianism, threatened to dismiss an assistant for daring to use a thermometer, because the formula decreed that fever shall be recognized by the pulse. There are, of course, a host of similar examples.
Thinking which in other respects may be altogether blameless becomes all the more subtly and prejudicially, affected, the more feelings are repressed. An intellectual standpoint, which, perhaps on account of its actual intrinsic value, might justifiably claim general recognition, undergoes a characteristic alteration through the influence of this unconscious personal sensitiveness; it becomes rigidly dogmatic. The personal self-assertion is transferred to the intellectual standpoint. Truth is no longer left to work her natural effect, but through an identification with the subject she is treated like a sensitive darling whom an evil-minded critic has wronged. The critic is demolished, if possible with personal invective, and no argument is too gross to be used against him. Truth must be trotted out, until finally it begins to dawn upon the public that it is not so much really a question of truth as of her personal procreator.
The dogmatism of the intellectual standpoint, however, occasionally undergoes still further peculiar modifications from the unconscious admixture of unconscious personal feelings; these changes are less a question of feeling, in the stricter sense, than of contamination from other unconscious factors which become blended with the repressed feeling in the unconscious.
Although reason itself offers proof, that every intellectual formula can be no more than [p. 441]
a partial truth, and can never lay claim, therefore, to autocratic authority; in practice, the formula obtains so great an ascendancy that, beside it, every other standpoint and possibility recedes into the background. It replaces al the more general, less defined, hence the more modest and truthful, views of life. It even takes the place of that general view of life which we call religion. Thus the formula becomes a religion, although in essentials it has not the smallest connection with anything religious. Therewith it also gains the essentially religious character of absoluteness. It becomes, as it were, an intellectual superstition. But now all those psychological tendencies that suffer under its repression become grouped together in the unconscious, and form a counter-position, giving rise to paroxysms of doubt. As a defence against doubt, the conscious attitude grows fanatical. For fanaticism, after all, is merely overcompensated doubt. Ultimately this development leads to an exaggerated defence of the conscious position, and to the gradual formation of an absolutely antithetic unconscious position; for example, an extreme irrationality develops, in opposition to the conscious rationalism, or it becomes highly archaic and superstitious, in opposition to a conscious standpoint imbued with modern science. This fatal opposition is the source of those narrow-minded and ridiculous views, familiar to the historians of science, into which many praiseworthy pioneers have ultimately blundered. It not infrequently happens in a man of this type that the side of the unconscious becomes embodied in a woman.
In my experience, this type, which is doubtless familiar to my readers, is chiefly found among men, since thinking tends to be a much more dominant function in men than in women. As a rule, when thinking achieves the mastery in women, it is, in my experience, a kind of thinking which results from a prevailingly intuitive activity of mind. [p. 442]
The thought of the extraverted thinking type is, positive, i.e. it produces. It either leads to new facts or to general conceptions of disparate experimental material. Its judgment is generally synthetic. Even when it analyses, it constructs, because it is always advancing beyond the, analysis to a new combination, a further conception which reunites the analysed material in a new way or adds some., thing further to the given material. In general, therefore, we may describe this kind of judgment as predicative. In any case, characteristic that it is never absolutely depreciatory or destructive, but always substitutes a fresh value for one that is demolished. This quality is due to the fact that thought is the main channel into which a thinking-type's energy flows. Life steadily advancing shows itself in the man's thinking, so that his ideas maintain a progressive, creative character. His thinking neither stagnates, nor is it in the least regressive. Such qualities cling only to a thinking that is not given priority in consciousness. In this event it is relatively unimportant, and also lacks the character of a positive vital activity. It follows in the wake of other functions, it becomes Epimethean, it has an
'esprit de l'escalier' quality, contenting itself with constant ponderings and broodings upon things past and gone, in an effort to analyse and digest them. Where the creative element, as in this case, inhabits another function, thinking no longer progresses it stagnates. Its judgment takes on a decided inherency-character, i.e. it entirely confines itself to the range of the given material, nowhere overstepping it. It is contented with a more or less abstract statement, and fails to impart any value to the experimental material that was not already there.
The inherency-judgment of such extraverted thinking is objectively orientated, i.e. its conclusion always expresses the objective importance of experience. Hence, not only does it remain under the orientating influence of objective [p. 443]
data, but it actually rests within the charmed circle of the individual experience, about which it affirms nothing that was not already given by it. We may easily observe this thinking in those people who cannot refrain from tacking on to an impression or experience some rational and doubtless very valid remark, which, however, in no way adventures beyond the given orbit of the experience. At bottom, such a remark merely says 'I have understood it -- I can reconstruct it.' But there the matter also ends. At its very highest, such a judgment signifies merely the placing of an experience in an objective setting, whereby the experience is at once recognized as belonging to the frame.
But whenever a function other than thinking possesses priority in consciousness to any marked degree, in so far as thinking is conscious at all and not directly dependent upon the dominant function, it assumes a negative character. In so far as it is subordinated to the dominant function, it may actually wear a positive aspect, but a narrower scrutiny will easily prove that it simply mimics the dominant function, supporting it with arguments that unmistakably contradict the laws of logic proper to thinking. Such a thinking, therefore, ceases to have any interest for our present discussion. Our concern is rather with the constitution of that thinking which cannot be subordinated to the dominance of another function, but remains true to its own principle. To observe and investigate this thinking in itself is not easy, since, in the concrete case, it is more or less constantly repressed by the conscious attitude. Hence, in the majority of cases, it first must be retrieved from the background of consciousness, unless in some unguarded moment it should chance to come accidentally to the surface. As a rule, it must be enticed with some such questions as 'Now what do you really think?' or, again, 'What is your private view [p. 444] about the matter?' Or perhaps one may even use a little cunning, framing the question something this: 'What do you imagine, then, that I really think about the matter?' This latter form should be chosen when the real thinking is unconscious and, therefore projected. The thinking that is enticed to the surface this way has characteristic qualities; it was these I had in mind just now when I described it as negative. It habitual mode is best characterized by the two words
'nothing but'. Goethe personified this thinking in the figure of Mephistopheles. It shows a most distinctive tendency to trace back the object of its judgment to some banality or other, thus stripping it of its own independent significance. This happens simply because it is represented as being dependent upon some other commonplace thing. Wherever a conflict, apparently essential in nature, arises between two men, negative thinking mutters 'Cherchez la femme'.
When a man champions or advocates a cause, negative thinking makes no inquiry as to the importance of the thing, but merely asks 'How much does he make by it?' The dictum ascribed to Moleschott: "Der Mensch ist, was er isst" (" Man is what he eats ") also belongs to this collection, as do many more aphorisms and opinions which I need not enumerate.
The destructive quality of this thinking as well as its occasional and limited usefulness, hardly need further elucidation. But there still exists another form of negative thinking, which at first glance perhaps would scarcely be recognized as such I refer to the theosophical thinking which is to-day rapidly spreading in every quarter of the globe, presumably as a reaction phenomenon to the materialism of the epoch now receding. Theosophical thinking has an air that is not in the least reductive, since it exalts everything to transcendental and world-embracing ideas. A dream, for instance, is no [p. 445] longer a modest dream, but an experience upon 'another plane'. The hitherto inexplicable fact of telepathy is ,very simply explained by 'vibrations' which pass from one man to another. An ordinary nervous trouble is quite simply accounted for by the fact that something has collided with the astral body. Certain anthropological peculiarities of the dwellers on the Atlantic seaboard are easily explained by the submerging of Atlantis, and so on.
We have merely to open a theosophical book to be overwhelmed by the realization that everything is already explained, and that 'spiritual science' has left no enigmas of life unsolved.
But, fundamentally, this sort of thinking is just as negative as materialistic thinking. When the latter conceives psychology as chemical changes taking place in the cell-ganglia, or as the extrusion and withdrawal of cell-processes, or as an internal secretion, in essence this is just as superstitious as theosophy. The only difference lies in the fact that materialism reduces al phenomena to our current physiological notions, while theosophy brings everything into the concepts of Indian metaphysics. When we trace the dream to an overloaded stomach, the dream is not thereby explained, and when we explain telepathy as 'vibrations', we have said just as little. Since, what are 'vibrations'? Not only are both methods of explanation quite impotent -- they are actually destructive, because by interposing their seeming explanations they withdraw interest from the problem, diverting it in the former case to the stomach, and in the latter to imaginary vibrations, thus preventing any serious investigation of the problem.
Either kind of thinking is both sterile and sterilizing. Their negative quality consists in this it is a method of thought that is indescribably cheap there is a real poverty of productive and creative energy. It is a thinking taken in tow by other functions. [p. 446]
Feeling in the extraverted attitude is orientated by objective data, i.e. the object is the indispensable determinant of the kind of feeling. It agrees with objective values. If one has always known feeling as a subjective fact, the nature of extraverted feeling will not immediately be understood, since it has freed itself as fully as possible from the subjective factor, and has, instead, become wholly subordinated to the influence of the object. Even where it seems to show a certain independence of the quality of the concrete object, it is none the less under the spell of. traditional or generally valid standards of some sort. I may feel constrained, for instance, to use the predicate 'beautiful' or 'good', not because I find the object 'beautiful' or
'good' from my own subjective feeling, but because it is fitting and politic so to do; and fitting it certainly is, inasmuch as a contrary opinion would disturb the general feeling situation. A feeling-judgment such as this is in no way a simulation or a lie -- it is merely an act of accommodation. A picture, for instance, may be termed beautiful, because a picture that is hung in a drawing-room and bearing a wel -known signature is generally assumed to be beautiful, or because the predicate 'ugly' might offend the family of the fortunate possessor, or because there is a benevolent intention on the part of the visitor to create a pleasant feeling-atmosphere, to which end everything must be felt as agreeable. Such feelings are governed by the standard of the objective determinants. As such they are genuine, and represent the total visible feeling-function.
In precisely the same way as extraverted thinking strives to rid itself of subjective influences, extraverted feeling has also to undergo a certain process of differentiation, before it is finally denuded of every subjective [p. 447] trimming. The valuations resulting from the act of feeling either correspond directly with objective values or at least chime in with certain traditional and generally known standards of value. This kind of feeling is very largely responsible for the fact that so many people flock to the theatre, to concerts, or to Church, and what is more, with correctly adjusted positive feelings. Fashions, too, owe their existence to it, and, what is far more valuable, the whole positive and wide-spread support of social, philanthropic, and such like cultural enterprises. In such matters, extraverted feeling proves itself a creative factor.
Without this feeling, for instance, a beautiful and harmonious sociability would be unthinkable.
So far extraverted feeling is just as beneficent and rationally effective as extraverted thinking.
But this salutary effect is lost as soon as the object gains an exaggerated influence. For, when this happens, extraverted feeling draws the personality too much into the object, i.e. the object assimilates the person, whereupon the personal character of the feeling, which constitutes its principal charm, is lost. Feeling then becomes cold, material, untrustworthy. It betrays a secret aim, or at least arouses the suspicion of it in an impartial observer. No longer does it make that welcome and refreshing impression the invariable accompaniment of genuine feeling; instead, one scents a pose or affectation, although the egocentric motive may be entirely unconscious.
Such overstressed, extraverted feeling certainly fulfils æsthetic expectations, but no longer does it speak to the heart; it merely appeals to the senses, or -- worse still -- to the reason.
Doubtless it can provide æsthetic padding for a situation, but there it stops, and beyond that its effect is nil. It has become sterile. Should this process go further, a strangely contradictory dissociation of feeling develops; every object is seized upon with feeling- [p. 448] valuations, and numerous relationships are made which are inherently and mutually incompatible. Since such aberrations would be quite impossible if a sufficiently emphasized subject were present, the last vestige of a real personal standpoint also becomes suppressed. The subject becomes so swal owed up in individual feeling processes that to the observer it seems as though there were no longer a subject of feeling but merely a feeling process. In such a condition feeling has entirely forfeited its original human warmth, it gives an impression of pose, inconstancy, unreliability, and in the worst cases appears definitely hysterical.
4. The Extraverted Feeling-Type
In so far as feeling is, incontestably, a more obvious peculiarity of feminine psychology than thinking, the most pronounced feeling-types are also to be found among women. When extraverted feeling possesses the priority we speak of an extraverted feeling-type. Examples of this type that I can call to mind are, almost without exception, women. She is a woman who follows the guiding-line of her feeling. As the result of education her feeling has become developed into an adjusted function, subject to conscious control. Except in extreme cases, feeling has a personal character, in spite of the fact that the subjective factor may be already, to a large extent, repressed. The personality appears to be adjusted in relation to objective conditions. Her feelings correspond with objective situations and general values. Nowhere is this more clearly revealed than in the so-called 'love-choice'; the 'suitable' man is loved, not another one; he is suitable not so much because he fully accords with the fundamental character of the woman -- as a rule she is quite uninformed about this -- but because [p. 449]
he meticulously corresponds in standing, age, capacity, height, and family respectability with every reasonable requirement. Such a formulation might, of course, be easily rejected as ironical or depreciatory, were I not fully convinced that the love-feeling of this type of woman completely corresponds with her choice. It is genuine, and not merely intelligently manufactured. Such 'reasonable' marriages exist without number, and they are by no means the worst. Such women are good comrades to their husbands and excellent mothers, so long as husbands or children possess the conventional psychic constitution. One can feel 'correctly', however, only when feeling is disturbed by nothing else. But nothing disturbs feeling so much as thinking. It is at once intelligible, therefore, that this type should repress thinking as much as possible. This does not mean to say that such a woman does not think at all; on the contrary, she may even think a great deal and very ably, but her thinking is never sui generis; it is, in fact, an Epimethean appendage to her feeling. What she cannot feel, she cannot consciously think.
'But I can't think what I don't feel', such a type said to me once in indignant tones. As far as feeling permits, she can think very wel , but every conclusion, however logical, that might lead to a disturbance of feeling is rejected from the outset. It is simply not thought. And thus everything that corresponds with objective valuations is good: these things are loved or treasured; the rest seems merely to exist in a world apart.
But a change comes over the picture when the importance of the object reaches a still higher level. As already explained above, such an assimilation of subject to object then occurs as almost completely to engulf the subject of feeling. Feeling loses its personal character -- it becomes feeling per se; it almost seems as though the [p. 450] personality were wholly dissolved in the feeling of the moment. Now, since in actual life situations constantly and successively alternate, in which the feeling-tones released are not only different but are actually mutually contrasting, the personality inevitably becomes dissipated in just so many different feelings. Apparently, he is this one moment, and something completely different the next --
apparently, I repeat, for in reality such a manifold personality is altogether impossible. The basis of the ego always remains identical with itself, and, therefore, appears definitely opposed to the changing states of feeling. Accordingly the observer senses the display of feeling not so much as a personal expression of the feeling-subject as an alteration of his ego, a mood, in other words. Corresponding with the degree of dissociation between the ego and the momentary state of feeling, signs of disunion with the self will become more or less evident, i.e.
the original compensatory attitude of the unconscious becomes a manifest opposition. This reveals itself, in the first instance, in extravagant demonstrations of feeling, in loud and obtrusive feeling predicates, which leave one, however, somewhat incredulous. They ring hollow; they are not convincing. On the contrary, they at once give one an inkling of a resistance that is being overcompensated, and one begins to wonder whether such a feeling-judgment might not just as well be entirely different. In fact, in a very short time it actually is different. Only a very slight alteration in the situation is needed to provoke forthwith an entirely contrary estimation of the selfsame object. The result of such an experience is that the observer is unable to take either judgment at all seriously. He begins to reserve his own opinion. But since, with this type, it is a matter of the greatest moment to establish an intensive feeling rapport with his environment, redoubled efforts are now required [p. 451] to overcome this reserve. Thus, in the manner of the circulus vitiosus, the situation goes from bad to worse.
The more the feeling relation with the object becomes overstressed, the nearer the unconscious opposition approaches the surface.
We have already seen that the extraverted feeling type, as a rule, represses his thinking, just because thinking is the function most liable to disturb feeling. Similarly, when thinking seeks to arrive at pure results of any kind, its first act is to exclude feeling, since nothing is calculated to harass and falsify thinking so much as feeling-values. Thinking, therefore, in so far as it is an independent function, is repressed in the extraverted feeling type. Its repression, as I observed before, is complete only in so far as its inexorable logic forces it to conclusions that are incompatible with feeling. It is suffered to exist as the servant of feeling, or more accurately its slave. Its backbone is broken; it may not operate on its own account, in accordance with its own laws, Now, since a logic exists producing inexorably right conclusions, this must happen somewhere, although beyond the bounds of consciousness, i.e. in the unconscious. Pre-eminently, therefore, the unconscious content of this type is a particular kind of thinking. It is an infantile, archaic, and negative thinking.
So long as conscious feeling preserves the personal character, or, in other words, so long as the personality does not become swallowed up by successive states of feeling, this unconscious thinking remains compensatory. But as soon as the personality is dissociated, becoming dispersed in mutually contradictory states of feeling, the identity of the ego is lost, and the subject becomes unconscious. But, because of the subject's lapse into the unconscious, it becomes associated with the unconscious thinking -- function, therewith assisting the unconscious [p. 452] thought to occasional consciousness. The stronger the conscious feeling relation, and therefore, the more 'depersonalized,' it becomes, the stronger grows the unconscious opposition. This reveals itself in the fact that unconscious ideas centre round just the most valued objects, which are thus pitilessly stripped of their value. That thinking which always thinks in the 'nothing but' style is in its right place here, since it destroys the ascendancy of the feeling that is chained to the object.
Unconscious thought reaches the surface in the form of irruptions, often of an obsessing nature, the general character of which is always negative and depreciatory. Women of this type have moments when the most hideous thoughts fasten upon the very objects most valued by their feelings. This negative thinking avails itself of every infantile prejudice or parallel that is calculated to breed doubt in the feeling-value, and it tows every primitive instinct along with it, in the effort to make 'a nothing but' interpretation of the feeling. At this point, it is perhaps in the nature of a side-remark to observe that the collective unconscious, i.e. the totality of the primordial images, also becomes enlisted in the same manner, and from the elaboration and development of these images there dawns the possibility of a regeneration of the attitude upon another basis.
Hysteria, with the characteristic infantile sexuality of its unconscious world of ideas, is the principal form of neurosis with this type.
5. Recapitulation of Extraverted Rational Types
I term the two preceding types rational or judging types because they are characterized by the supremacy of the reasoning and the judging functions. It is a general distinguishing mark of both types that their life is, to a [p. 453] large extent, subordinated to reasoning judgment. But we must not overlook the point, whether by 'reasoning' we are referring to the standpoint of the individual's subjective psychology, or to the standpoint of the observer, who perceives and judges from without. For such an observer could easily arrive at an opposite judgment, especial y if he has a merely intuitive apprehension of the behaviour of the observed, and judges accordingly. In its totality, the life of this type is never dependent upon reasoning judgment alone; it is influenced in almost equal degree by unconscious irrationality. If observation is restricted to behaviour, without any concern for the domestic interior of the individual's consciousness, one may get an even stronger impression of the irrational and accidental character of certain unconscious manifestations in the individual's behaviour than of the reasonableness of his conscious purposes and motivations. I, therefore, base my judgment upon what the individual feels to be his conscious psychology. But I am prepared to grant that we may equally well entertain a precisely opposite conception of such a psychology, and present it accordingly. I am also convinced that, had I myself chanced to possess a different individual psychology, I should have described the rational types in the reversed way, from the standpoint of the unconscious-as irrational, therefore. This circumstance aggravates the difficulty of a lucid presentation of psychological matters to a degree not to be underestimated, and immeasurably increases the possibility of misunderstandings. The discussions which develop from these misunderstandings are, as a rule, quite hopeless, since the real issue is never joined, each side speaking, as it were, in a different tongue. Such experience is merely one reason the more for basing my presentation upon the subjective conscious psychology of the individual, since there, at least, one has a definite objective footing, which completely [p.
454] drops away the moment we try to ground psychological principles upon the unconscious.
For the observed, in this case, could undertake no kind of co-operation, because there is nothing of which he is not more informed than his own unconscious. The judgment would entirely devolve upon the observer -- a certain guarantee that its basis would be his own individual psychology, which would infallibly be imposed upon the observed. To my mind, this is the case in the psychologies both of Freud and of Adler. The individual is completely at the mercy of the arbitrary discretion of his observing critic -- which can never be the case when the conscious psychology of the observed is accepted as the basis. After all, he is the only competent judge, since he alone knows his own motives.
The reasonableness that characterizes the conscious management of life in both these types, involves a conscious exclusion of the accidental and non-rational. Reasoning judgment, in such a psychology, represents a power that coerces the untidy and accidental things of life into definite forms; such at least is its aim. Thus, on the one hand, a definite choice is made among the possibilities of life, since only the rational choice is consciously accepted; but, on the other hand, the independence and influence of those psychic functions which perceive life's happenings are essentially restricted. This limitation of sensation and intuition is, of course, not absolute. These functions exist, for they are universal; but their products are subject to the choice of the reasoning judgment. It is not the absolute strength of sensation, for instance, which turns the scales in the motivation of action, but judgment, Thus, in a certain sense, the perceiving-functions share the same fate as feeling in the case of the first type, or thinking in that of the second. They are relatively repressed, and therefore in an inferior state of differentiation. This circumstance gives a particular stamp to the unconscious [p. 455] of both our types; what such men do consciously and intentionally accords with reason (their reason of course), but what happens to them corresponds either with infantile, primitive sensations, or with similarly archaic intuitions. I will try to make clear what I mean by these latter concepts in the sections that follow. At all events, that which happens to this type is irrational (from their own standpoint of course). Now, since there are vast numbers of men whose lives consist in what happens to them more than in actions resulting from reasoned intention, it might conceivably happen, that such a man, after careful analysis, would describe both our types as irrational. We must grant him, however, that only too often a man's unconscious makes a far stronger impression upon one than his conscious, and that his actions often have considerably more weight and meaning than his reasoned motivations.
The rationality of both types is orientated objectively, and depends upon objective data. Their reasonableness corresponds with what passes as reasonable from the collective standpoint.
Subjectively they consider nothing rational save what is generally considered as such. But reason is also very largely subjective and individual. In our case this share is repressed --
increasingly so, in fact, the more the significance of the object is exalted, Both the subject and subjective reason, therefore, are always threatened with repression and, when it descends, they fall under the tyranny of the unconscious, which in this case possesses most unpleasant qualities. We have already spoken of its thinking. But, in addition, there are primitive sensations, which reveal themselves in compulsive forms, as, for instance, an abnormal compulsive pleasure seeking in every conceivable direction ; there are also primitive intuitions, which can become a positive torture to the individuals concerned, not to mention their entourage. Everything disagreeable and painful, everything disgusting, [p. 456] ugly, and evil is scented out or suspected, and these as a rule only correspond with half-truths, than which nothing is more calculated to create misunderstandings of the most poisonous kind. The powerful influence of the opposing unconscious contents necessarily brings about a frequent interruption of the rational conscious government, namely, a striking subservience to the element of chance, so that, either by virtue of their sensational value or unconscious significance, accidental happenings acquire a compelling influence.
Sensation, in the extraverted attitude, is most definitely conditioned by the object. As sense-perception, sensation is naturally dependent upon the object. But, just as naturally, it is also dependent upon the subject; hence, there is also a subjective sensation, which after its kind is entirely different from the objective. In the extraverted attitude this subjective share of sensation, in so far as its conscious application is concerned, is either inhibited or repressed.
As an irrational function, sensation is equally repressed, whenever a rational function, thinking or feeling, possesses the priority, ie. it can be said to have a conscious function, only in so far as the rational attitude of consciousness permits accidental perceptions to become conscious contents; in short, realizes them. The function of sense is, of course, absolute in the stricter sense; for example, everything is seen or heard to the farthest physiological possibility, but not everything attains that threshold value which a perception must possess in order to be also apperceived. It is a different matter when sensation itself possesses priority, instead of merely seconding another function. In this case, no element of objective sensation is excluded and nothing repressed (with the exception of the subjective share [p. 457] already mentioned).
Sensation has a preferential objective determination, and those objects which release the strongest sensation are decisive for the individual's psychology. The result of this is a pronounced sensuous hold to the object. Sensation, therefore, is a vital function, equipped with the potentest [sic] vital instinct. In so far as objects release sensations, they matter; and, in so far as it lies within the power of sensation, they are also fully accepted into consciousness, whether compatible with reasoned judgment or not. As a function its sole criterion of value is the strength of the sensation as conditioned by its objective qualities. Accordingly, all objective processes, in so far as they release sensations at all, make their appearance in consciousness.
It is, however, only concrete, sensuously perceived objects or processes which excite sensations in the extraverted attitude; exclusively those, in fact, which everyone in al times and places would sense as concrete. Hence, the orientation of such an individual corresponds with purely concrete reality. The judging, rational functions are subordinated to the concrete facts of sensation, and, accordingly, possess the qualities of inferior differentiation, i.e. they are marked by a certain negativity, with infantile and archaic tendencies. The function most affected by the repression, is, naturally, the one standing opposite to sensation, viz. intuition, the function of unconscious perception.
7. The Extraverted Sensation Type
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 experience with concrete objects, and the more pronounced he is, the less use does he make of his experience.
In certain cases the events of his life hardly deserve [p. 458] the name 'experience'. He knows no better use for this sensed 'experience' than to make it serve as a guide to fresh sensations; anything in the least 'new' that comes within his circle of interest is forthwith turned to a sensational account and is made to serve this end. In so far as one is disposed to regard a highly developed sense for sheer actuality as very reasonable, will such men be esteemed rational. In reality, however, this is by no means the case, since they are equally subject to the sensation of irrational, chance happenings, as they are to rational behaviour.
Such a type -- the majority arc men apparently -- does not, of course, believe himself to be
'subject' to sensation. He would be much more inclined to ridicule this view as altogether inconclusive, since, from his standpoint, sensation is the concrete manifestation of life -- it is simply the fulness [sic] of actual living. His aim is concrete enjoyment, and his morality is similarly orientated. For true enjoyment has its own special morality, its own moderation and lawfulness, its own unselfishness and devotedness. It by no means follows that he is just sensual or gross, for he may differentiate his sensation to the finest pitch of æsthetic purity without being the least unfaithful, even in his most abstract sensations, to his principle of objective sensation. Wulfen's Cicerone des r¨cksichtlosen Lebensgenusses is the unvarnished confession of a type of this sort. From this point of view the book seems to me worth reading.
Upon the lower levels this is the man of tangible reality, with little tendency either for reflection or commanding purpose. To sense the object, to have and if possible to enjoy sensations, is his constant motive. He is by no means unlovable; on the contrary, he frequently has a charming and lively capacity for enjoyment; he is sometimes a jolly fellow, and often a refined æsthete.
In the former case, the great problems of life hinge upon a good or indifferent dinner; in the latter, they are questions of good taste. When he 'senses', everything essential has been said and done. Nothing can be more than concrete and actual; conjectures that transcend or go beyond the concrete are only permitted on condition that they enhance sensation. This need not be in any way a pleasurable reinforcement, since this type is not a common voluptuary; he merely desires the strongest sensation, and this, by his very nature, he can receive only from without. What comes from within seems to him morbid and objectionable. In so far as lie thinks and feels, he always reduces down to objective foundations, i.e. to influences coming from the object, quite unperturbed by the most violent departures from logic. Tangible reality, under any conditions, makes him breathe again. In this respect he is unexpectedly credulous. He will, without hesitation, relate an obvious psychogenic symptom to the falling barometer, while the existence of a psychic conflict seems to him a fantastic abnormality. His love is incontestably rooted in the manifest attractions of the object. In so far as he is normal, he is conspicuously adjusted to positive reality -- conspicuously, because his adjustment is always visible. His ideal is the actual; in this respect he is considerate. He has no ideals related to ideas -- he has, therefore, no sort of ground for maintaining a hostile attitude towards the reality of things and facts. This expresses itself in all the externals of his life. He dresses well, according to his circumstances ; he keeps a good table for his friends, who are either made comfortable or at least given to understand that his fastidious taste is obliged to impose certain claims upon his entourage. He even convinces one that certain sacrifices are decidedly worth while for the sake of style.
But the more sensation predominates, so that the [p. 460] sensing subject disappears behind the sensation, the more unsatisfactory does this type become. Either he develops into a crude pleasure-seeker or he becomes an unscrupulous, designing sybarite. Although the object is entirely indispensable to him, yet, as something existing in and through itself, it is none the less depreciated. It is ruthlessly violated and essentially ignored, since now its sole use is to stimulate sensation. The hold upon the object is pushed to the utmost limit. The unconscious is, accordingly, forced out of its me[accent]tier as a compensatory function and driven into open opposition. But, above al , the repressed intuitions begin to assert themselves in the form of projections upon the object. The strangest conjectures arise; in the case of a sexual object, jealous phantasies and anxiety-states play a great role. More acute cases develop every sort of phobia, and especially compulsive symptoms. The pathological contents have a remarkable air of unreality, with a frequent moral or religious colouring. A pettifogging captiousness often develops, or an absurdly scrupulous morality coupled with a primitive, superstitious and
'magical' religiosity, harking back to abstruse rites. Al these things have their source in the repressed inferior functions, which, in such cases, stand in harsh opposition to the conscious standpoint; they wear, in fact, an aspect that is all the more striking because they appear to rest upon the most absurd suppositions, in complete contrast to the conscious sense of reality. The whole culture of thought and feeling seems, in this second personality, to be twisted into a morbid primitiveness; reason is hair-splitting sophistry -- morality is dreary moralizing and palpable Pharisaism -- religion is absurd superstition -- intuition, the noblest of human gifts, is a mere personal subtlety, a sniffing into every corner; instead of searching the horizon, it recedes to the narrowest gauge of human meanness. [p. 461]
The specially compulsive character of the neurotic symptoms represent the unconscious counterweight to the laisser aller morality of a purely sensational attitude, which, from the standpoint of rational judgment, accepts without discrimination, everything that happens.
Although this lack of basic principles in the sensation-type does not argue an absolute lawlessness and lack of restraint, it at least deprives him of the quite essential restraining power of judgment. Rational judgment represents a conscious coercion, which the rational type appears to impose upon himself of his own free will. This compulsion overtakes the sensation-type from the unconscious. Moreover, the rational type's link to the object, from the very existence of a judgment, never means such an unconditioned relation as that which the sensation-type has with the object. When his attitude reaches an abnormal one-sidedness, he is in danger of falling just as deeply into the arms of the unconscious as he consciously clings to the object. When he becomes neurotic, he is much harder to treat in the rational way, because the functions to which the physician must appeal are in a relatively undifferentiated state; hence little or no trust can be placed in them. Special means of bringing emotional pressure to bear are often needed to make him at all conscious.
Intuition as the function of unconscious perception is whol y directed upon outer objects in the extraverted attitude. Because, in the main, intuition is an unconscious process, the conscious apprehension of its nature is a very difficult matter. In consciousness, the intuitive function is represented by a certain attitude of expectation, a perceptive and penetrating vision, wherein only the subsequent result can prove, in every case, how much was [p. 462] 'perceived-into', and how much actually lay in the object.