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[Jungian Cognitive Functions] 4 Dichotomies, with Functions but no stacks?

John Gaboury

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On my learning curve for piecing together all of Enneagram, MBTI and JCF etc, I've been reading some old posts by reckful, Garrotthethief, and others, which are all very convincing (eg. the 'thanked' threads on my profile - http://www.typologycentral.com/forums/members/16965.html ). A lot of very learned people seem to disreard the function stacks when assessing MBTI, giving very good reasons for it, and prefer the 4 dichotomies on their own. But Jung's original theories concerned functions, and they do seem to categorise everyday behaviour very well. But they do so in much more complex ways than a simple stack. People are using all 8 functions in all sorts of combinations.

So, how do we make sense of this?

Eg. Can we group together Fi/Fe and say that strongly F-people use both, to the general exclusion of Ti/Te? Can we say that INTJ is similar to INTP after all? Can we say that only the most strongly, one-dimensional J would rely heavily on T or F, rather than S or N; and that most people combine them?

Are there other, better theories?

Hi Bardsandwarriors.
Regarding "People are using all 8 functions."
I Agree if what is meant is the psyche is using them.
However, I disagree if what is meant is the ego is using them.
We get insights that we really do not own other than they happen in our psyche, so we get credit and not someone else. But can we really take credit for flashes of insight that come to us without our active (ego) participation? To me those insights are not to the ego's credit directly, but to other consciousness(es) in the psyche.

My idea is that the ego only connects to either Fi or Fe. When the ego uses the one to which it is connected, the other activates in as complementary a fashion as possible. We can perceive the the results of that activity, but not participate in it.

So I question whether measuring the strength of a dichotomy is evaluating the psyche as a whole rather than purely ego ability.
 

Bardsandwarriors

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Hi Bardsandwarriors.
Regarding "People are using all 8 functions."
I Agree if what is meant is the psyche is using them.
However, I disagree if what is meant is the ego is using them.
We get insights that we really do not own other than they happen in our psyche, so we get credit and not someone else. But can we really take credit for flashes of insight that come to us without our active (ego) participation? To me those insights are not to the ego's credit directly, but to other consciousness(es) in the psyche.

What do you mean by "other consciousness(es)"? Is this a Freudian thing including Id, etc; or a supernatural idea like spirit possession?

My idea is that the ego only connects to either Fi or Fe. When the ego uses the one to which it is connected, the other activates in as complementary a fashion as possible. We can perceive the the results of that activity, but not participate in it.

So I question whether measuring the strength of a dichotomy is evaluating the psyche as a whole rather than purely ego ability.

Yes, I do wonder about that. People who strongly identify with a particular trait/function may focus on that, and fail to see another which they don't identify with.

What do you mean when you say it "the other activates in as complementary a fashion as possible", eg. a direct causal mechanism from one to the other? Or perhaps an overall Fi/Fe force underlying them, and causing both?
 

Bardsandwarriors

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I honestly don't think much certainty can be gained in a typing if one doesn't use functions. In fact, without functions, there is no clear boundaries between types; it essentially becomes a traits theory. My typing method works by identifying function order in a person, and it actually works. I see the INFJ function order in my own writing time after time. There is probably something to be gained by looking at dichotomies, but I see no reason to dismiss functions. Some studies purporting to have not seen evidence for functions is not convincing to me in the slightest, especially when I can see functions manifest.

The trouble is not with functions, but with the presumed order of them (the "stack"). For instance, as INFJ, you are primarily Introverted and iNtuitive, which suggests an Ni function. But only if you are introverted and intuitive at the same time. You might be introverted some of the time, and intuitive the rest of the time, with a small overlap, giving you only a low-level Ni usage.

The rest of the stack is even more tricky to pin down. Perhaps you have a standard stack and so you can see it, but I think most people are very non-standard.
 
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Bardsandwarriors

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I don't know about that. Personally I'd like to think I'm pretty heavy on feeling, but my judging functions go Fi - Te - Ti - Fe, with Fe being one of my least used functions overall tied with Se.

I am just trying to throw all the ball up in the air, and making random suggestions to provke a good discussion.

I think mine go Fi - Ti - Fe - Te !

When I am alone, thinking carefully, I nearly turn into an INTP. My intuitive feeling about a situation leads ("tuning into the ether" - some shuttling between Ne, Ni and Fi), as I trust that a lot, whatever it is. That pushes me to seek a rational understanding within myself (Ti) of exactly what is going on. I then apply that to the world, where I think of the effects on people, and Fi and Fe are more dominant. As I am more extravert, and my only reason to understand something is go straight back out and apply it, Fi beats Ti by a fair margin. But as for Ne-Fi-Te-etc, no chance.
 

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There's a lot of juicy stuff about dichotomies that can be of interest even to someone interested in functions-stackings, even without ever mentioning stackings once.

The question is are you describing an aspect of the world accurately, not if you describe everything.

I think I am trying to see the proper links between XXXX as a test result, and the functions that a person uses.

The commonly accepted stacking doesn't seem to work. It presumes far too much, in far too much detail. So, I am trying to pin down what I can see that is -

true by definition (not much at all, if any);

what might be true by inference from those (therefore, also not much);

what is only a statistical correlation (eg. ENFP == Ne or perhaps Ne-Fi);

or worse, pure random theory that someone has cooked up (eg. ENFP == Ne-Fi-Te-Fe-etc-wtf) and has no evidence or realistic logic supporting it.

NB also, my bolded reply above, which states that for an INFJ, you cannot even deduce that Ni is the primary function. You cannot even make that first connection between XXXX and Functions. ... UNLESS eg. I is 80% and N is 80%, which suggests a minimum 60% overlap using Ni.
 
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Bardsandwarriors

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Wonder if that's based on Singer-Loomis (which supposedly just stacks functions randomly, I imagine according to "strength")
[...]
People assume any stack is based on "strength", and the first three or four usually will have an order of relative strength, but I've been saying that what really creates the stack, and the levels or types of consciousness, is the associated complexes.

Can you help me visualise the relation between stacks and complexes. I like pictures. Too many words seems like an impossible learning curve!

Eg. links, diagrams?

Also, Singer-Loomis - most of the stuff on the web requires money, and too well guarded by paid-for tests.
 

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OK, to start, there's this image: https://s-media-cache-ak0.pinimg.com/564x/00/4e/ff/004eff8b3491840b8a6718a276b897ee.jpg This shows we have one "spine", which is the central shaft of our neurological system, and here represents the ego. In associates with one attitude (i or e) and one function. The associated archetype of accomplishing the ego's goals is the "Hero", and the archetype of the face we show to the world is the "Persona". When these archetypes fill up with our own personal experiences, they become "complexes", which are lesser senses of "I" (with the ego being the main sense of I).
So in addition to our spine, which is about us, we also have an "arm", whereby we reach out to others. Since this will likely be nearly as mature as the Hero, it is embodied in a "parent" or "caretaker" archetypal complex. For the sense of balance, it will associate with the opposite attitude, and the opposite rationality of function (j/p) from the dominant. In addition to completing our dominant perspective, we will tend to be good at helping others through the perspective of the associated function.

These two alone are what make up the type. In order to choose those two, the opposite functions and attitudes are all suppressed. This creates "images" of them, so to speak in lesser consciousness. So the next two are like "reflections" of the first two. The Parent is reflected by a "child", who looks up to others, rather than seeking to take care of them. So the perspective will be less mature, and thus "weaker" than the first two. It will associate with the function and attitude opposite the Parent (which will actually end up being the same attitude as the dominant). The opposite of the "superior" Hero is the inferior, which will again, take the opposite function and attitude from the dominant. Since the Parent is not as strong as the Hero, then the opposite of the Parent is not as weak as the opposite of the Hero.

This basically sets the order of the first half of the "stack". The "Child" (tertiary) will likely be somewhat conscious, and as the next position in the dominant attitude, may be turned to so much, that it appears stronger than it is, which may seem to disrupt the order. But the order is not really about relative "Strength" of "functions" (based presumably on how much they are "used"), but rather the relative maturity of the complexes.
So the other four are simply further suppressed aspects of the first four. Essentially negative versions of the first four complexes, that reverse the attitudes of the respective associated functions. Again, you cannot go by "strength", and some of these, depending on the person's experiences (particularly negative ones, such as traumas) may make them appear "stronger" than some of the first four (at least at certain times). But again, i't's the maturity level, and these represent totally unconscious drives, deemed "shadow".

Hope that wasn't too many words, but just to explain the concept of the image.
 

John Gaboury

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What do you mean by "other consciousness(es)"? Is this a Freudian thing including Id, etc; or a supernatural idea like spirit possession?



Yes, I do wonder about that. People who strongly identify with a particular trait/function may focus on that, and fail to see another which they don't identify with.

What do you mean when you say it "the other activates in as complementary a fashion as possible", eg. a direct causal mechanism from one to the other? Or perhaps an overall Fi/Fe force underlying them, and causing both?

By "other consciousness(es)" I mean other relatively autonomous complexes. Any complex that can hold its attitude for me is conscious. This is also Jung's minimum criterion for a complex. Jung, on the other hand, had an ego-standard for consciousness to which other complexes do not measure up. So, with my definition, the attitude-functions (Se Si Ne Ni Fe Fi Te Ti) are all separate consciousnesses able to hold their own attitude and insights. Also, the ego (ego-complex) does not do all the heavy lifting in the psyche. And when we engage, respect, and reflect on our fantasies we are engaging an integration function that has connections both to all eight attitude-functions and to the universe, including a spiritual connection.

By "the other activates in as complementary a fashion as possible," I theorize that all eight attitude-functions activate within a psychic structure where they are in balanced tension with each other. This structure is a stellated octahedron, which is an octahedron sprouting a tetrahedron attitude-function from each of its eight sides. The octahedron is the integration function. There are four axes through the middle from Se to Si, Ne to Ni, Fe to Fi, Te to Ti, each through the integration function. So you might consider the Fe/Fi axis your "force underlying them."

Any activity initiated anywhere generates forces that are distributed to all other points in a complementary or opposing way. This could be your "direct causal mechanism from one to the other." So you possibly can have both your suggestions rather than having to choose between them.

The structure manifests two other interesting characteristics. First, when you look from the outer point of say the Ne tetrahedron into the center, you see the three points of an equilateral triangle. Looking from this angle represents using Ne abstractly. Furthermore, when you look into the center from where the functions cross at a point on the octahedron, you see a square set of four points. This angle represents looking at things with all four functions, a wholeness. This Correlates to Jung's empirical observations of differentiation being associated with the number three and integration (wholeness) with the number four. Second, the triangles that are on opposite sides of the octahedron face in opposite directions. This indicates their complementary or opposing orientation. The stellated octahedron is the only model I know of that relates this direct empirical evidence back to the geometric structure of the psyche.
 

Bardsandwarriors

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By "other consciousness(es)" I mean other relatively autonomous complexes. Any complex that can hold its attitude for me is conscious. This is also Jung's minimum criterion for a complex. Jung, on the other hand, had an ego-standard for consciousness to which other complexes do not measure up. So, with my definition, the attitude-functions (Se Si Ne Ni Fe Fi Te Ti) are all separate consciousnesses able to hold their own attitude and insights. Also, the ego (ego-complex) does not do all the heavy lifting in the psyche. And when we engage, respect, and reflect on our fantasies we are engaging an integration function that has connections both to all eight attitude-functions and to the universe, including a spiritual connection.

You previously wrote,
However, I disagree if what is meant is the ego is using them.
We get insights that we really do not own other than they happen in our psyche, so we get credit and not someone else. But can we really take credit for flashes of insight that come to us without our active (ego) participation? To me those insights are not to the ego's credit directly, but to other consciousness(es) in the psyche.

So the octahedron tilts one way or another, and causes one end to appear in conscious thought, while the other dips down into subconscious reaction (Newton: for every action, an equal and opposite reaction) ?

You've made me realise something about myself: along my life's path, I have consciously made myself aware of my own subconscious reactions, through careful and self-critical observation. So perhaps that is why I can see Fi and Fe in my own activity?

So they act with Fi or Fe, but never both. I can see that. Even with my introspective awareness, I cannot act with both, although sometimes I can shuttle between them, trying to balance them - examining my own feelings to something, then looking outwards at the social landscape, and so on. I think a lot of people can do this.

But as you say - not egotistical people, who tend to act strongly from their own perspective, and remain staunchly attached to it. I think there are 2 kinds of ego-driven people - those who cannot see beyond themselves; and those for whom ego is an over-reaction to a naturally egoless state. The latter, given a free choice - will often refuse to break that egocentric mindset, to see another person's perspective. As if they once were more open, but they suffered whenever they lost a grip on their own perspective, so they hold onto it forcefully. The former type is more naturally blind. But for both, there is a marked blindness to the subconscious reaction (natural or chosen), eg. to Fe when using Fi. - is this what you mean by the "ego" in the octahedron?

Now, you say when one function acts subconsciously, it represents a separate persona, or consciousness that you cannot attribute to yourself. How does that work?

- But the centre, integration of all 8 - has a connection with the universe? How does that work, eg. physically as well as symbolically?

There are four axes through the middle from Se to Si, Ne to Ni, Fe to Fi, Te to Ti, each through the integration function.

Which ones are next to which ones, and why?

Presumably, when one function dips into the subconscious, the functions either side of it are also pulled down? - or are they like 4 independent see-saws?
 

Pionart

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The trouble is not with functions, but with the presumed order of them (the "stack"). For instance, as INFJ, you are primarily Introverted and iNtuitive, which suggests an Ni function. But only if you are introverted and intuitive at the same time. You might be introverted some of the time, and intuitive the rest of the time, with a small overlap, giving you only a low-level Ni usage.

The rest of the stack is even more tricky to pin down. Perhaps you have a standard stack and so you can see it, but I think most people are very non-standard.

If your intuitive processes anti-correlate with your introverted processes, wouldn't that make you an Ne user?

(I feel that you're assuming INFJ means someone who tests as an INFJ by dichotomies - I define it as someone who uses the Ni-Fe-Ti-Se function order)
 

Bardsandwarriors

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If your intuitive processes anti-correlate with your introverted processes, wouldn't that make you an Ne user?

Yes, I think it would, although it might not be dominant.

And either Si, Fi or Ti.

But nothing is certain, because the test results occlude the exact functions being used.

(I feel that you're assuming INFJ means someone who tests as an INFJ by dichotomies - I define it as someone who uses the Ni-Fe-Ti-Se function order)

Yes, I was assuming that. Most people assign their mbti type by online testing of the 4 dichotomies.

If your method is through functions, you are coming to this problem from the other direction. Which gets me thinking:

1. On a functions test, do you score exactly those functions in that order? Or eg. did you work it out yourself from behaviour?

2. Does Ni-Fe-Ti-Se necessarily indicate INFJ, and by what logic? (Perhaps it does)

Interestinger and interestinger.
 

Pionart

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Yes, I think it would, although it might not be dominant.

And either Si, Fi or Ti.

But nothing is certain, because the test results occlude the exact functions being used.



Yes, I was assuming that. Most people assign their mbti type by online testing of the 4 dichotomies.

If your method is through functions, you are coming to this problem from the other direction. Which gets me thinking:

1. On a functions test, do you score exactly those functions in that order? Or eg. did you work it out yourself from behaviour?

2. Does Ni-Fe-Ti-Se necessarily indicate INFJ, and by what logic? (Perhaps it does)

Interestinger and interestinger.

I don't put much weight in test results at all. Cognitive functions are just how the brain works. Type is who we are, not what we test as.
 

Pionart

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Same questions again :)

1. In the keys2cognition test I consistently score highly in Ni, with the other functions varying depending on how I'm viewing myself at the time. I typed myself as INFJ based on how I fit with the dichotomies and functions, but I was confused on my type for a while. I now observe it by analysing my forum posts. It also makes a lot of sense in terms of what the INFJ is said to be and with how I relate to others who I have tentatively typed.

2. If you're going to define INFJ as someone who scores as an INFJ, then no, but if you're going to define it as the personality which, in accordance with its cognitive functions, would be more introverted, intuitive, feeling and prefer introverted perception and extroverted judgement, then it has to be Ni-Fe-Ti-Se. That's as a definition.
 

John Gaboury

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You previously wrote,

So the octahedron tilts one way or another, and causes one end to appear in conscious thought, while the other dips down into subconscious reaction (Newton: for every action, an equal and opposite reaction) ?

You've made me realise something about myself: along my life's path, I have consciously made myself aware of my own subconscious reactions, through careful and self-critical observation. So perhaps that is why I can see Fi and Fe in my own activity?

So they act with Fi or Fe, but never both. I can see that. Even with my introspective awareness, I cannot act with both, although sometimes I can shuttle between them, trying to balance them - examining my own feelings to something, then looking outwards at the social landscape, and so on. I think a lot of people can do this.

But as you say - not egotistical people, who tend to act strongly from their own perspective, and remain staunchly attached to it. I think there are 2 kinds of ego-driven people - those who cannot see beyond themselves; and those for whom ego is an over-reaction to a naturally egoless state. The latter, given a free choice - will often refuse to break that egocentric mindset, to see another person's perspective. As if they once were more open, but they suffered whenever they lost a grip on their own perspective, so they hold onto it forcefully. The former type is more naturally blind. But for both, there is a marked blindness to the subconscious reaction (natural or chosen), eg. to Fe when using Fi. - is this what you mean by the "ego" in the octahedron?

Now, you say when one function acts subconsciously, it represents a separate persona, or consciousness that you cannot attribute to yourself. How does that work?

- But the centre, integration of all 8 - has a connection with the universe? How does that work, eg. physically as well as symbolically?



Which ones are next to which ones, and why?

Presumably, when one function dips into the subconscious, the functions either side of it are also pulled down? - or are they like 4 independent see-saws?

That was Quoting your post #29

All four axes are equally displaced from each other. Four axes cannot be equally displaced from each other in a two-dimension plane. But they can be in a three-dimension cube. The cube has eight corners. Each of the four internal diagonals, from one corner, through the center of the cube, to the opposite corner, is actually equally displaced from the other three. In other words, if you look at one side of the cube, and look at one of its corners, there are three equal length edges of the cube meeting three other corners. Two of these three corners are in the plane of the side you started with. The third corner is not. It is in the plane on the opposite side of the cube. So with this structure it is fair to say that Se-Si is next to the other three axes, and so on. They are all four next to each other! Pretty neat, eh?

But the structure we are dealing with is not just a barren, empty cube. Our cube has an octahedron embedded in it so nicely that the octahedron's six vertexes touch the center of each side of the cube. Furthermore, when we include all 12 face diagonals (2 on each of the six faces of the cube) we get the eight tetrahedrons attached to the octahedron that produce the stellated octahedron. So we have tetrahedron-octahedron-tetrahedron for each function axis, Se-Si for example. There is more to the structure, namely another structure inside the octahedron that is a link to the universe and will be explained or explored further down.

I need to point out that this structure is completely stable. Energy flows in it, I suspect like electricity. Rather than operating mechanically, tilting, twisting, pulling, I think of the structure as rigid and fixed, supporting electrical activity everywhere. Each vertex supports rather complex electrical activity. For example, The Se tetrahedron has, or is connected to, everything needed to support Se. The energy flow itself, psychic energy being part of all energy, produces the tensions from Se, vectorially along the edges of the stellated octahedron structure, that affect Si, Te Ti etc. - all of them - without altering the stellated octahedron structure.

The center of each side of the cube, the octahedron's six vertexes, is where archetypal images or characters can be generated because at these six points the four functions meet. Characters require the four functions. All this is made possible by assuming an LCD (lowest common denominator) definition of consciousness (ability to maintain an attitude). Jung, whose admitted worst subject in school was math, instead adopted a highest standard approach by using the ego. Mathematically you can work with different things by finding their LCD. So we end up with 14 key points on the stellated octahedron, 8 for the attitude-functions, 6 for the potential generation of archetypal images.

So far this has been a description of the comprehensive operation of the psyche (according to my conception). Its balancing point is the center of the cube which is also the center of the octahedron.

The ego-complex's underlying structure is a different matter. It is embedded in a subset of the comprehensive structure just described. The center of the ego is in the center of one side of the cube. The ego-complex can only directly connect to four of the eight attitude-functions and use them abstractly. Furthermore, the ego has a hierarchical preference of use giving rise to the types, while the comprehensive structure does not. The ego can receive the benefit of the abstract operation of the remaining four attitude-functions through the tensions, images etc. that those attitude-functions pass to the structural integration function and appear in our fantasies. It is those thoughts and images that we experience as foreign to our consciousness that, I believe, come from one or more others within us. And if we do not (or cannot) pay close attention to them, dissociate from and lose touch with our other side, it will turn its natural complementary into antagonism and influence the ego-complex at its weakest points, which are its two inferior attitude-functions. This is how the ego loses control to compulsions, for example.

CONNECTION WITH THE UNIVERSE

I have been convinced since I was quite young that if we have no psychological connection to the universe then it is a quite meaningless place indeed, all the religious myths and revelations notwithstanding. So if I could not convince myself that there is no such connection, I would have to assume assume that there is until such time that I could convince myself otherwise. This approach seems to me contrary to what a lot of people do, thinking it is scientific to assume no connection until evidence smacks them in the face. I could not accept that approach because I could see that I might be somehow blocking myself from perceiving such evidence if I adopted such a position.

Here is how the connection works, I conjecture, both physically and symbolically. Consciousness is part of psychic energy which is part of all energy. Amazing things happen at the most tiny levels. Light passes right through glass as if it wasn't there. Radio waves go through walls and people as if they aren't there. For me the question becomes can we be transmitting psychic energy waves to the universe and also receiving them. I think that it is possible at the tiniest level, at the nuclei of the atoms that make our bodies, where energy and matter naturally interface. This would be at a level undetectable with current technology and also more sophisticated. This of course seems preposterous if we think of matter and energy as basically psychically dead. But then you have to conjure up the origins of consciousness from none at all, which seems impossible to me.

A great indication to me that this connection exists is the stellated octahedron structure. It has been used to model a theoretical generation of an electromagnetic wave at the most minute level. So it appears to me that the psyche can have a physical structure independent of the the physical structure of the brain, a structure dependent on atomic or subatomic activity unimpeded by the macro organization of an organism yet interfacing with it. Millions if not trillions of atoms can be involved, and that is just in our body. Who knows where the interaction with the universe may end, if anywhere.

The stellated octahedron works symbolically by gathering the insights from all eight perspectives (Se Si Ne Ni Fe Fi Te Ti), but in a two-stage process. First it takes six different e/i combinations of the four functions at the six vertexes of the octahedron. Then it mixes these together. It can do this second step because of additional structure within the octahedron.

Connecting the midpoints of the octahedron produces the cuboctahedron within. This structure can be produced with closest-packed spheres. Closest-packed spheres have been conjectured to be related to the nuclei of the atomic elements in the periodic table. The idea is that energy entangles and forms some basic structure that is either spherical or has a spherical boundary as a first building block of the material part of the universe. They become the protons and neutrons that are in the atomic nucleus of each element.

Anyway, it seems to me, connecting these ideas up, that a psychic energy field alignment across these fundamental constituents of matter is able to underlay and sustain the process of consciousness. The tensions in the psyche's structural integration function, the stellated octahedron, are able to resonate to the micro level where they are free to interact with the universe. Working the other way also, integrating images, thoughts, etc. present themselves.
 

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What a waste of time.

Cognitive functions (if they exist at all) would challenge decades of research into the existence of dichotomies, yet fail to explain them in any way. It is perhaps extremely telling to notice that whatever literature has survived to support them at all has redefined them such that they simply mirror (as best they can) what studies have shown us pertaining to dichotomies. To continue trying to grasp at straws and salvage them seems absurd to me, and anyone who places them higher than dichotomies in importance and explanatory power instantly fails what I consider to be a sound litmus test for unbiased thinking.

Simply let it go and move on.
 

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All the functions are is two of the dichotomies factored by the other two dichotomies, giving them one of two orientations and positions in the ego's priority. It's not either/or.
 

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All the functions are is two of the dichotomies factored by the other two dichotomies, giving them one of two orientations and positions in the ego's priority. It's not either/or.

Yes, N/S and F/T factored by E/I. You can also create new functions by factoring different dichotomies:

  • E/I and N/S factored by F/T (Ef, Et, If, It, Nf, Nt, Sf, St)
  • N/S and F/T factored by J/P (Nj, Np, Sj, Sp, Fj, Fp, Tj, Tp)
  • F/T and J/P factored by N/S (Fn, Fs, Tn, Ts, Jn, Js, Pn, Ps)
And so on.
 

GavinElster

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I cannot accept the idea that all interpretations of functions theories offer nothing real to say about personality or psychology, even if I can agree they're not based on the empiricism of the dichotomies. It is worth noting that, ultimately, even the most empirical theory -- Big 5 started with the idea that the dictionary of personality can describe people.
What its achievement ultimately amounts to is that it shows there are general patterns -- empirical dimensions -- which form from these dictionary terms, and that those patterns replicate across many populations.

This if anything suggests that there is utility to simply naming subtle personality patterns conceptually, even if, to make further claims about how these items/terms tend to cluster together, a statistical analysis method is necessary. Words like "Agreeable" and "Conscientious" have been known to capture conceptually meaningful content about personality for a long, long time before the Big 5.

What is irrational is how most seem to in practice pursue the functions theories, including blind subscription to a Harold Grant functions stacking without considering what it is you're really saying. One should not be hasty to draw empirical generalizations from pure conceptual analysis--time and again, this has been shown as a terrible idea. However, one can recognize meaningful patterns and name them -- if not claiming those patterns exhaust all the ones which show up.
This is already done with the dictionary, and I'd call some of the (good) ideas contained in some of the functions theories as merely an instance of this.

I hasten, whenever someone says "YOU CANNOT EMPIRICALLY HAVE Ni and Ti TOGETHER" to suggest that look, either Jung was totally wrong about how he saw Nietzsche, or maybe neither of you is being empirical, and are both just naming interesting patterns you have seen, and for aesthetic and/or conceptual reasons, you're only interested in those specific ones (for example, Jung was pretty fixated on the introvert-extravert dichotomy). That does not dictate how nature turns out. Even if it's messier and doesn't fit your need for perfect symmetry, call it what it is.
If you need this model with tons of symmetry and all, study only those patterns, but please do not claim it is exhaustive.

What the dimensional approach time and again shows is multiple combinations are possible, and they all capture some empirical content, and that's that.
 

Eric B

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I think the symmetry comes from the way we divide reality, which is from being immersed into it. That splits the space and time dimensions into dichotomous “directions” which are symmetrical. So the splitting of inner/outer (i/e), and the functional perspectives seems to work this way as well.
Undivided reality then won't have these symmetries, so no, none of them are really universal or “exhaustive”. So yes, from our divided perspective, there are many different ways to look at things.
 
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