John Gaboury
New member
- Joined
- Mar 28, 2017
- Messages
- 24
- MBTI Type
- INTJ
Thanks, Peter Deadpan, for asking me (in my Welcome and Introductions sub-forum thread) to start a thread that is a "watered-down" version of issues and ideas in my Amazon Kindle book. So the purpose of this thread is to point out structural issues I had/have with the theory behind the MBTI and Jung's theory, and how I resolve them. The approach and presentation here are very different from the book.
The key to understanding my theory is that I regard each function (S,N,F,T) as consisting of the extraverted (e) and introverted (i) focuses in direct complementary or opposing alignment, with an integration function in between. The integration function handles all four functions.
This paragraph is mainly for those who like geometry or at least feel comfortable with it. The modified theory maps to the stellated octahedron, a most interesting structure in its own right. You can find the stellated octahedron on Wikipedia. Its eight vertexes are at the eight corners of a cube. Conversely, the side diagonals of a cube are edges of embedded tetrahedrons. The stellated octahedron structure has many implications for how our psyche operates and interacts with the universe.
BALANCE
I believe balance is a key aspect of the structure of the psyche. It is self-regulating as much as possible. The overall psychic structure is always perfectly and sensitively balanced. The ego-complex structure is embedded in this structure, but the hierarchy of functions shows that ego is always operating in an inevitably unbalanced manner. Nevertheless, the ego-complex structure is minimally unbalanced within this restriction. The best balance is achieved when the third function has the same e/i orientation as the dominant. And I experience my third as Fi, contrary to the Introduction to Type booklet. Of course many others have the same opinion. This is the only basic difference I have with the Myers-Briggs interpretation of Jung's theory.
CROSS OF THE FUNCTIONS
The most instinctive and easiest way to conceptualize the interaction of the four functions (S N F T)is with the cross of the functions, S---N on one axis and F---T perpendicular to it. Everyone is probably aware of it.
But questions and difficulties arise as soon as one ponders what might be at the intersection in the center. Is it the ego? The self? The transcendent function? As a matter of fact, all three have been placed at the intersection. This is a problem because the ego is not where the self is. Jung placed the center of the self is at the center of the psyche as its theoretically balancing mechanism. The ego is not. Jung's transcendent function, which arises when opposites can be held in consciousness, is also placed at the center of the cross of the functions.
This apparent vying for the intersection is probably the most glaring indication that the simple cross of the functions, by itself, is not sufficient to represent the structure and interactions of the psyche. I believe the simple cross is a necessary part of the structure of the psyche, but is not sufficient. This matter is resolved with the stellated octahedron structure. It has not only two, but an amazing seven intersections of the functions.
CONSCIOUSNESS
I was very confused with Jung's use of the word "conscious." Supposedly the the dominant function is fully conscious, the auxiliary partially conscious, the tertiary somewhat unconscious, and the inferior very unconscious. Probably everyone introduced to type has heard this. I bounced this around in my head for the longest time because it seemed to me that I had to be using my inferior Se very well at times, even as I was aware of its often autonomous functioning.
In contrast to his characterization of the functions, Jung had a very simple criterion for the consciousness of an individual datum. If connected to the ego-complex it is conscious. If not connected, it is unconscious. There is no middle ground. No partial consciousness.
In the end I concluded that Jung was giving a statistical valuation of the operation of the functions, an aggregate assessment of them. This surprised me because Jung valued the individual and abhorred reducing people to averages. I believe the actual underlying structural cause is how robust or fragile the ego's connection to each function is. If used carefully and correctly, each type can use each function very, very well. But the further down the hierarchy the more difficult it is to maintain this use, especially in stressful conditions.
CONSCIOUSNESS - EGO-CENTERED DEFINITION
There is a another critically important problem with Jung's definition of consciousness; it is related exclusively to the ego.
Please bear with me as I need to bring complexes into this. Jung studied complexes more than psychological types. Complexes are an important concept and the psychological functions are complexes even if we call them something else.
While Jung recognized the existence of multiple complexes in the psyche, the ego became the standard for whether another complex can be said to be conscious. No other complex attains this status except in the uncommon and abnormal situation of multiple personality. So normally every complex other than the ego-complex is labeled unconscious to some degree. Since the ego is usually very invested in the dominant function, it is also called conscious.
Jung rationalized his ego criteria definition with the claim that there is no other known consciousness than what we experience. I found this reasoning weak. Ego consciousness is a very high standard and so requires the most stringent criteria. If instead a minimum criterion could be identified, there would be a sort of least common denominator that lets us conceive of multiple consciousnesses and isolate those that are structurally significant from those that are not.
CONSCIOUSNESS - MINIMUM CRITERION DEFINITION
The one thing that separates each complex is, according to Jung, its attitude. So if a complex holds its attitude, with this minimum criterion it is conscious by my definition.
Then the only problem is to separate out the structural complexes and determine their relationships to each other. Each structural attitude can be represented by a different point in space. In total they and their relationships produce the stellated octahedron.
THE "UNCONSCIOUSNESS"
The term "the unconscious" is bandied around so much that it is assumed to represent a definite structure. It does not. It is not a structural element. All it means is everything that is in the psyche except what is conscious to the ego. It designates everything beyond the ego-complex.
The problem is that the ego is embedded in the psyche; the ego not a separate entity. Jung and his associates knew this. They wrote about it. They felt compelled to use the term "the unconscious" nevertheless. When you cannot picture the whole psychic structure, what else can you do? The only thing Jung recognized was that the ego-complex is contained in the self, though not in its center.
Referring to "the unconscious" also gives the impression that everything beyond the ego complex is not conscious. This is also incorrect and leads to the unproductive assumption that it is the ego that somehow creates consciousness. The ego is embedded in a larger comprehensive structure that produces all manner of meaningful dreams, visions, etc. as if it were conscious. It is better to assume that there are multiple consciousnesses in the psyche. When something is not conscious to the ego, it can still be conscious to another entity in the psyche, an entity always with a different attitude.
TWO STRUCTURES - ONE IN THE OTHER
There are really two structures to keep in mind. There is the comprehensive structure of the psyche and there is the structure of the ego-complex. The ego-complex is entirely within the comprehensive structure. The ego-complex has structural imbalances. The comprehensive structure is balanced in every respect.
JUNG'S FUNCTION STRUCTURE THEORY
This is my understanding of Jung's conception. In "the unconscious" each function (S N F T) is undifferentiated and mixed with the other functions. The ego plays a critical role in differentiating a function. This is taken as a structural fact as well as an empirically observed developmental fact. In other words, the structure itself changes as the ego develops its use.
Even though it reconciles opposites, fantasy is not a separate faculty because it comes into play in each of the functions.
Jung's theory is consistent with traditional theories or myths that the universe is basically chaotic, with order being created only secondarily out of it.
MY FUNCTION STRUCTURE THEORY
In contrast, I distinguish between the structure of a function and its development. The structure is stable, regardless of how well or weakly it is used by the ego-complex. In fact, the ego connects and can abstractly use only one E/I focus of each function. The other E/I focus exists and is functioning beyond the reach of the ego-complex. However, the output from other E/I focus can be communicated to the ego via the structural integration function; this may explain many sudden insights we receive. Se is in tension with Si, and between them is the structural integration function. The same with Ne--Ni, Fe--Fi, and Te--Ti.
It is the same structural integration function in the middle of the four functions. The simplest way this is possible is if each function is on a different axis. Thus the four axes of the internal diagonals of the cube.
Integration is the work of fantasy. Thus fantasy has its own faculty outside of the bounds of Se, Si, etc. The actual shape of integration function is the octahedron, with Se, etc. being tetrahedrons.
The stellated octahedron structure correlates the psyche to Buckminster Fuller's theory of the fundamental structures of the universe.
THE STRUCTURAL COMPLEXES
The underlying structural complexes consist of two groups.
The first group consists of the eight attitude-functions Se Si Ne Ni Fe Fi Te Ti. They are at the eight corners of the cube. They are each capable of abstract insight. Though we call them differentiating functions, they are also complexes according to Jung.
The second group is at the six vertexes of the octahedron. These are archetypal points, where individuals in a balanced set of archetypal figures can be generated. At each of these points all four functions are accessible. Our ego center shares one of them also.
All other complexes can be thought of as data riding on the structural ones.
All sixteen MBTI types fit, with their unbalanced ego-hierarchy on the balanced structure, on two cubes, the SF and NT types on one, the ST and NF types on the other.
Another paragraph for the mathematically appreciative. Jung recognized common numerical motifs that appear in dreams, etc. They seem to indicate the structural nature of the psyche. The numbers three and four are the most striking. Three or four things or people, etc. Three can mean an incomplete four, where four represents some kind of wholeness or completeness. The octahedron has 12 edges that can be seen as both four triangles and three squares. It is the only structure that readily displays both of these numbers as well as others Jung identified. This is a great indication to me that the stellated octahedron is the operative skeletal structure of the psyche.
THE SPIRITUAL DIMENSION
I will just mention that this theory makes it possible to conceptualize a continuous interaction between the psyche and the universe.
The key to understanding my theory is that I regard each function (S,N,F,T) as consisting of the extraverted (e) and introverted (i) focuses in direct complementary or opposing alignment, with an integration function in between. The integration function handles all four functions.
This paragraph is mainly for those who like geometry or at least feel comfortable with it. The modified theory maps to the stellated octahedron, a most interesting structure in its own right. You can find the stellated octahedron on Wikipedia. Its eight vertexes are at the eight corners of a cube. Conversely, the side diagonals of a cube are edges of embedded tetrahedrons. The stellated octahedron structure has many implications for how our psyche operates and interacts with the universe.
BALANCE
I believe balance is a key aspect of the structure of the psyche. It is self-regulating as much as possible. The overall psychic structure is always perfectly and sensitively balanced. The ego-complex structure is embedded in this structure, but the hierarchy of functions shows that ego is always operating in an inevitably unbalanced manner. Nevertheless, the ego-complex structure is minimally unbalanced within this restriction. The best balance is achieved when the third function has the same e/i orientation as the dominant. And I experience my third as Fi, contrary to the Introduction to Type booklet. Of course many others have the same opinion. This is the only basic difference I have with the Myers-Briggs interpretation of Jung's theory.
CROSS OF THE FUNCTIONS
The most instinctive and easiest way to conceptualize the interaction of the four functions (S N F T)is with the cross of the functions, S---N on one axis and F---T perpendicular to it. Everyone is probably aware of it.
But questions and difficulties arise as soon as one ponders what might be at the intersection in the center. Is it the ego? The self? The transcendent function? As a matter of fact, all three have been placed at the intersection. This is a problem because the ego is not where the self is. Jung placed the center of the self is at the center of the psyche as its theoretically balancing mechanism. The ego is not. Jung's transcendent function, which arises when opposites can be held in consciousness, is also placed at the center of the cross of the functions.
This apparent vying for the intersection is probably the most glaring indication that the simple cross of the functions, by itself, is not sufficient to represent the structure and interactions of the psyche. I believe the simple cross is a necessary part of the structure of the psyche, but is not sufficient. This matter is resolved with the stellated octahedron structure. It has not only two, but an amazing seven intersections of the functions.
CONSCIOUSNESS
I was very confused with Jung's use of the word "conscious." Supposedly the the dominant function is fully conscious, the auxiliary partially conscious, the tertiary somewhat unconscious, and the inferior very unconscious. Probably everyone introduced to type has heard this. I bounced this around in my head for the longest time because it seemed to me that I had to be using my inferior Se very well at times, even as I was aware of its often autonomous functioning.
In contrast to his characterization of the functions, Jung had a very simple criterion for the consciousness of an individual datum. If connected to the ego-complex it is conscious. If not connected, it is unconscious. There is no middle ground. No partial consciousness.
In the end I concluded that Jung was giving a statistical valuation of the operation of the functions, an aggregate assessment of them. This surprised me because Jung valued the individual and abhorred reducing people to averages. I believe the actual underlying structural cause is how robust or fragile the ego's connection to each function is. If used carefully and correctly, each type can use each function very, very well. But the further down the hierarchy the more difficult it is to maintain this use, especially in stressful conditions.
CONSCIOUSNESS - EGO-CENTERED DEFINITION
There is a another critically important problem with Jung's definition of consciousness; it is related exclusively to the ego.
Please bear with me as I need to bring complexes into this. Jung studied complexes more than psychological types. Complexes are an important concept and the psychological functions are complexes even if we call them something else.
While Jung recognized the existence of multiple complexes in the psyche, the ego became the standard for whether another complex can be said to be conscious. No other complex attains this status except in the uncommon and abnormal situation of multiple personality. So normally every complex other than the ego-complex is labeled unconscious to some degree. Since the ego is usually very invested in the dominant function, it is also called conscious.
Jung rationalized his ego criteria definition with the claim that there is no other known consciousness than what we experience. I found this reasoning weak. Ego consciousness is a very high standard and so requires the most stringent criteria. If instead a minimum criterion could be identified, there would be a sort of least common denominator that lets us conceive of multiple consciousnesses and isolate those that are structurally significant from those that are not.
CONSCIOUSNESS - MINIMUM CRITERION DEFINITION
The one thing that separates each complex is, according to Jung, its attitude. So if a complex holds its attitude, with this minimum criterion it is conscious by my definition.
Then the only problem is to separate out the structural complexes and determine their relationships to each other. Each structural attitude can be represented by a different point in space. In total they and their relationships produce the stellated octahedron.
THE "UNCONSCIOUSNESS"
The term "the unconscious" is bandied around so much that it is assumed to represent a definite structure. It does not. It is not a structural element. All it means is everything that is in the psyche except what is conscious to the ego. It designates everything beyond the ego-complex.
The problem is that the ego is embedded in the psyche; the ego not a separate entity. Jung and his associates knew this. They wrote about it. They felt compelled to use the term "the unconscious" nevertheless. When you cannot picture the whole psychic structure, what else can you do? The only thing Jung recognized was that the ego-complex is contained in the self, though not in its center.
Referring to "the unconscious" also gives the impression that everything beyond the ego complex is not conscious. This is also incorrect and leads to the unproductive assumption that it is the ego that somehow creates consciousness. The ego is embedded in a larger comprehensive structure that produces all manner of meaningful dreams, visions, etc. as if it were conscious. It is better to assume that there are multiple consciousnesses in the psyche. When something is not conscious to the ego, it can still be conscious to another entity in the psyche, an entity always with a different attitude.
TWO STRUCTURES - ONE IN THE OTHER
There are really two structures to keep in mind. There is the comprehensive structure of the psyche and there is the structure of the ego-complex. The ego-complex is entirely within the comprehensive structure. The ego-complex has structural imbalances. The comprehensive structure is balanced in every respect.
JUNG'S FUNCTION STRUCTURE THEORY
This is my understanding of Jung's conception. In "the unconscious" each function (S N F T) is undifferentiated and mixed with the other functions. The ego plays a critical role in differentiating a function. This is taken as a structural fact as well as an empirically observed developmental fact. In other words, the structure itself changes as the ego develops its use.
Even though it reconciles opposites, fantasy is not a separate faculty because it comes into play in each of the functions.
Jung's theory is consistent with traditional theories or myths that the universe is basically chaotic, with order being created only secondarily out of it.
MY FUNCTION STRUCTURE THEORY
In contrast, I distinguish between the structure of a function and its development. The structure is stable, regardless of how well or weakly it is used by the ego-complex. In fact, the ego connects and can abstractly use only one E/I focus of each function. The other E/I focus exists and is functioning beyond the reach of the ego-complex. However, the output from other E/I focus can be communicated to the ego via the structural integration function; this may explain many sudden insights we receive. Se is in tension with Si, and between them is the structural integration function. The same with Ne--Ni, Fe--Fi, and Te--Ti.
It is the same structural integration function in the middle of the four functions. The simplest way this is possible is if each function is on a different axis. Thus the four axes of the internal diagonals of the cube.
Integration is the work of fantasy. Thus fantasy has its own faculty outside of the bounds of Se, Si, etc. The actual shape of integration function is the octahedron, with Se, etc. being tetrahedrons.
The stellated octahedron structure correlates the psyche to Buckminster Fuller's theory of the fundamental structures of the universe.
THE STRUCTURAL COMPLEXES
The underlying structural complexes consist of two groups.
The first group consists of the eight attitude-functions Se Si Ne Ni Fe Fi Te Ti. They are at the eight corners of the cube. They are each capable of abstract insight. Though we call them differentiating functions, they are also complexes according to Jung.
The second group is at the six vertexes of the octahedron. These are archetypal points, where individuals in a balanced set of archetypal figures can be generated. At each of these points all four functions are accessible. Our ego center shares one of them also.
All other complexes can be thought of as data riding on the structural ones.
All sixteen MBTI types fit, with their unbalanced ego-hierarchy on the balanced structure, on two cubes, the SF and NT types on one, the ST and NF types on the other.
Another paragraph for the mathematically appreciative. Jung recognized common numerical motifs that appear in dreams, etc. They seem to indicate the structural nature of the psyche. The numbers three and four are the most striking. Three or four things or people, etc. Three can mean an incomplete four, where four represents some kind of wholeness or completeness. The octahedron has 12 edges that can be seen as both four triangles and three squares. It is the only structure that readily displays both of these numbers as well as others Jung identified. This is a great indication to me that the stellated octahedron is the operative skeletal structure of the psyche.
THE SPIRITUAL DIMENSION
I will just mention that this theory makes it possible to conceptualize a continuous interaction between the psyche and the universe.