WARNING: Long post, big read.
These descriptions are taken away from Chapter X and Chapter XI in “Psychological Types” book, 1921, and Jung article “Psychological Typology”. Reading these plus the Chapter X, that describes the cognitive functions (I put a link to chapter X on the end of the post) gives a really good picture of what Jung typology is. The other portion of the book in “Psychological Types” is analyzing types in several areas such as myths, philosophy, biographies, etc... plus a revision in other three typing systems that comes before Jung in a time-line. So, understanding each dichotomy and the cognitive functions is the basic part of Jung typology, although not for Jung psychology (on that you can include collective unconscious, anima, persona, shadow, etc...).

For E/I Im going to include the descriptions on Chapter X and Jung article “Psychological Typology”. E/I is the most important dichotomy in Jung (its the center of Jung typology).

EXTRAVERSION/INTROVERSION INTRODUCTION (Chapter X)

“In the following pages I shall attempt a general description of the types, and my first concern must be with the two general types I have termed introverted and extraverted. But, in addition, I shall also try to give a certain characterization of those special types whose particularity is due to the fact that his most differentiated function plays the principal role in an individual's adaptation or orientation to life. The former I would term general attitude types, since they are distinguished by the direction of general interest or libido movement, while the latter I would call function-types.

The general-attitude types, as I have pointed out more than once, are differentiated by their particular attitude to the object. The introvert's attitude to the object is an abstracting one; at bottom, he is always facing the problem of how libido can be withdrawn from the object, as though an attempted ascendancy on. the part of the object had to be continually frustrated. The extravert, on the contrary, maintains a positive relation to the object. To such an extent does he affirm its importance that his subjective attitude is continually being orientated by, and related to the object. An fond, the object can never have sufficient value; for him, therefore, its importance must always be paramount.

The two types are so essentially different, presenting so striking a contrast, that their existence, even to the [p. 413] uninitiated in psychological matters becomes an obvious fact, when once attention has been drawn to it. Who does not know those taciturn, impenetrable, often shy natures, who form such a vivid contrast to these other open, sociable, serene maybe, or at least friendly and accessible characters, who are on good terms with all the world, or, even when disagreeing with it, still hold a relation to it by which they and it are mutually affected.

Naturally, at first, one is inclined to regard such differences as mere individual idiosyncrasies. But anyone with the opportunity of gaining a fundamental knowledge of many men will soon discover that such a far-reaching contrast does not merely concern the individual case, but is a question of typical attitudes, with a universality far greater than a limited psychological experience would at first assume. In reality, as the preceding chapters will have shown, it is a question of a fundamental opposition; at times clear and at times obscure, but always emerging whenever we are dealing with individuals whose personality is in any way pronounced. Such men are found not only among the educated classes, but in every rank of society; with equal distinctness, therefore, our types can be demonstrated among labourers and peasants as among the most differentiated members of a nation. Furthermore, these types over-ride the distinctions of sex, since one finds the same contrasts amongst women of all classes. Such a universal distribution could hardly arise at the instigation of consciousness, ie. as the result of a conscious and deliberate choice of attitude. If this were the case, a definite level of society, linked together by a similar education and environment and, therefore, correspondingly localized, would surely have a majority representation of such an attitude. But the actual facts are just the reverse, for the types have, apparently, quite a random distribution. [p. 414] In the same family one child is introverted, and another extraverted.

Since, in the light of these facts, the attitude-type regarded as a general phenomenon having an apparent random distribution, can be no affair of conscious judgment or intention, its existence must be due to some unconscious instinctive cause. The contrast of types, therefore, as a, universal psychological. phenomenon, must in some way or other have its biological precursor.

The relation between subject and object, considered biologically, is always a relation of adaptation, since every relation between subject and object presupposes mutually modifying effects from either side. These modifications constitute the adaptation. The typical attitudes to the object, therefore, are adaptation processes. Nature knows two fundamentally different ways of adaptation, which determine the further existence of the living organism the one is by increased fertility, accompanied by a relatively small degree of defensive power and individual conservation; the other is by individual equipment of manifold means of self-protection, coupled with a relatively insignificant fertility. This biological contrast seems not merely to be the analogue, but also the general foundation of our two psychological modes of adaptation, At this point a mere general indication must suffice; on the one hand, I need only point to the peculiarity of the extravert, which constantly urges him to spend and propagate himself in every way, and, on the other, to the tendency of the introvert to defend himself against external claims, to conserve himself from any expenditure of energy directly related to the object, thus consolidating for himself the most secure and impregnable position.

Blake's intuition did not err when he described the two forms as the "prolific" and the "devouring" [1] As is [p. 415] shown by the general biological example, both forms are current and successful after their kind ; this is equally true of the typical attitudes. What the one brings about by a multiplicity of relations, the other gains by monopoly.

The fact that often in their earliest years children display an unmistakable typical attitude forces us to assume that it cannot possibly be the struggle for existence, as it is generally understood, which constitutes the compelling factor in favour of a definite attitude. We might, however, demur, and indeed with cogency, that even the tiny infant, the very babe at the breast, has already an unconscious psychological adaptation to perform, inasmuch as the special character of the maternal influence leads to specific reactions in the child. This argument, though appealing to incontestable facts, has none the less to yield before the equally unarguable fact that two children of the same mother may at a very early age exhibit opposite types, without the smallest accompanying change in the attitude of the mother. Although nothing would induce me to underestimate the well-nigh incalculable importance of parental influence, this experience compels me to conclude that the decisive factor must be looked for in the disposition of the child. The fact that, in spite of the greatest possible similarity of external conditions, one child will assume this type while another that, must, of course, in the last resort he ascribed to individual disposition. Naturally in saying this I only refer to those cases which occur under normal conditions. Under abnormal conditions, i.e. when there is an extreme and, therefore, abnormal attitude in the mother, the children can also be coerced into a relatively similar attitude; but this entails a violation of their individual disposition, which quite possibly would have assumed another type if no abnormal and disturbing external influence had intervened. As a rule, whenever such a falsification of type takes place as a result of external [p. 416] influence, the individual becomes neurotic later, and a cur can successfully be sought only in a development of that attitude which corresponds with the individual's natural way.

As regards the particular disposition, I know not what to say, except that there are clearly individuals who have either a greater readiness and capacity for one way, or for whom it is more congenial to adapt to that way rather than the other. In the last analysis it may well be that physiological causes, inaccessible to our knowledge, play a part in this. That this may be the case seems to me not improbable, in view of one's experience that a reversal of type often proves exceedingly harmful to the physiological well-being of the organism, often provoking an acute state of exhaustion. ”

EXTRAVERSION

Psychological Typology article

“I have called these two fundamentally different attitudes extraversion and introversion. Extraversion is characterized by interest in the external object, responsiveness, and a ready acceptance of external happenings, a desire to influence and be influenced by events, a need to join in and get “with it,” the capacity to endure bustle and noise of every kind, and actually find them enjoyable, constant attention to the surrounding world, the cultivation of friends and acquaintances, none too carefully selected, and finally by the great importance attached to the figure one cuts, and hence by a strong tendency to make a show of oneself. Accordingly, the extravert’s philosophy of life and his ethics are as a rule of a highly collective nature with a strong streak of altruism, and his conscience is in large measure dependent on public opinion. Moral misgivings arise mainly when “other people know.” His religious convictions are determined, so to speak, by majority vote.
[973] The actual subject, the extravert as a subjective entity, is, so far as possible, shrouded in darkness. He hides it from himself under veils of unconsciousness. The disinclination to submit his own motives to critical examination is very pronounced. He has no secrets he has not long since shared with others. Should something unmentionable nevertheless befall him, he prefers to forget it. Anything that might tarnish the parade of optimism and positivism is avoided. Whatever he thinks, intends, and does
is displayed with conviction and warmth.
[974] The psychic life of this type of person is enacted, as it were, outside himself, in the environment. He lives in and through others; all selfcommunings give him the creeps. Dangers lurk there which are better drowned out by noise. If he should ever have a “complex,” he finds refuge in the social whirl and allows himself to be assured several times a day that everything is in order. Provided he is not too much of a busybody, too pushing, and too superficial, he can be a distinctly useful member of the community.
[975] In this short essay I have to content myself with an allusive sketch. It is intended merely to give the reader some idea of what extraversion is like, something he can bring into relationship with his own knowledge of human nature. I have purposely started with a description of extraversion because this attitude is familiar to everyone; the extravert not only lives in this attitude, but parades it before his fellows on principle. Moreover it accords with certain popular ideals and moral requirements.”

Chapter XI

“19. EXTRAVERSION is an outward-turning of libido (q.v.). I use this concept to denote a manifest relation of subject to object, a positive movement of subjective interest towards the object. Everyone in the extraverted state thinks, feels, and acts in relation to the object, and moreover in a direct and clearly observable fashion, so that no doubt can remain about his positive dependence on the object. In a sense, therefore, extraversion is a transfer of interest from subject to object. If it is an extraversion of thinking, the subject thinks himself into the object; if an extraversion of feeling, he feels himself into it. In extraversion there is a strong, if not exclusive, determination by the object. Extraversion is active when it is intentional, and passive when the object compels it, i.e., when the object attracts the subject’s interest of its own accord, even against his will. When extraversion is habitual, we speak of the extraverted type (q.v.).”

Chapter X (Conscious attitude)

“Everyone is, admittedly, orientated by the data with which the outer world provides him ; yet we see that this may be the case in a way that is only relatively decisive. Because it is cold out of doors, one man is persuaded to wear his overcoat, another from a desire to become hardened finds this unnecessary; one man admires the new tenor because all the world admires him, another withholds his approbation not because he dislikes him but because in his view the subject of general admiration is not thereby proved to be admirable; one submits to [p. 417] a given state of affairs because his experience argues nothing else to be possible, another is convinced that, although it has repeated itself a thousand times in the same way, the thousand and first will be different. The former is orientated by the objective data; the latter reserves a view, which is, as it were, interposed between himself and the objective fact. Now, when the orientation to the object and to objective facts is so predominant that the most frequent and essential decisions and actions are determined, not by subjective values but by objective relations, one speaks of an extraverted attitude. When this is habitual, one speaks of an extraverted type. If a man so thinks, feels, and acts, in a word so lives, as to correspond directly with objective conditions and their claims, whether in a good sense or ill, he is extraverted. His life makes it perfectly clear that it is the objective rather than the subjective value which plays the greater role as the determining factor of his consciousness. He naturally has subjective values, but their determining power has less importance than the external objective conditions. Never, therefore, does he expect to find any absolute factors in his own inner life, since the only ones he knows are outside himself. Epimetheus-like, his inner life succumbs to the external necessity, not of course without a struggle; which, however, always ends in favour of the objective determinant. His entire consciousness looks outwards to the world, because the important and decisive determination always comes to him from without. But it comes to him from without, only because that is where he expects it. All the distinguishing characteristics of his psychology, in so far as they do not arise from the priority of one definite psychological function or from individual peculiarities, have their origin in this basic attitude. Interest and attention follow objective happenings and, primarily, those of the immediate environment. Not [p. 418] only persons, but things, seize and rivet his interest. His actions, therefore, are also governed by the influence of persons and things. They are directly related to objective data and determinations, and are, as it were, exhaustively explainable on these grounds. Extraverted action is recognizably related to objective conditions. In so far it is not purely reactive to environmental stimuli, it character is constantly applicable to the actual circumstances, and it finds adequate and appropriate play within the limits of the objective situation. It has no serious tendency to transcend these bounds. The same holdsgood for interest: objective occurrences have a well-nigh inexhaustible charm, so that in the normal course the extravert's interest makes no other claims.

The moral laws which govern his action coincide with the corresponding claims of society, i.e. with the generally valid moral view-point. If the generally valid view were different, the subjective moral guiding line would also be different, without the general psychological habitus being in any way changed. It might almost seem, although it, is by no means the case, that this rigid determination by objective factors would involve an altogether ideal and complete adaptation to general conditions of life. An accommodation to objective data, such as we have described, must, of course, seem a complete adaptation to the extraverted view, since from this standpoint no other criterion exists. But from a higher point of view, it is by no means granted that the standpoint of objectively given, facts is the normal one under all circumstances. Objective conditions may be either temporarily or locally abnormal. An individual who is accommodated to such con certainly conforms to the abnormal style of his surroundings, but, in relation to the universally valid laws of life. He is, in common with his milieu, in an abnormal position. The individual may, however, thrive in such surroundings [p. 419] but only to the point when he, together with his whole milieu, is destroyed for transgressing the universal laws of life. He must inevitably participate in this downfall with the same completeness as he was previously adjusted to the objectively valid situation. He is adjusted, but not adapted, since adaptation demands more than a mere frictionless participation in the momentary conditions of the immediate environment. (Once more I would point to Spitteler's Epimetheus). Adaptation demands an observance of laws far more universal in their application than purely local and temporary conditions. Mere adjustment is the limitation of the normal extraverted type. On the one hand, the extravert owes his normality to his ability to fit into existing conditions with relative ease. He naturally pretends to nothing more than the satisfaction of existing objective possibilities, applying himself, for instance, to the calling which offers sound prospective possibilities in the actual situation in time and place. He tries to do or to make just what his milieu momentarily needs and expects from him, and abstains from every innovation that is not entirely obvious, or that in any way exceeds the expectation of those around him. But on the other hand, his normality must also depend essentially upon whether the extravert takes into account the actuality of his subjective needs and requirements; and this is just his weak point, for the tendency of his type has such a strong outward direction that even the most obvious of all subjective facts, namely the condition of his own body, may quite easily receive inadequate consideration. The body is not sufficiently objective or 'external,' so that the satisfaction of simple elementary requirements which are indispensable to physical well-being are no longer given their place. The body accordingly suffers, to say nothing of the soul. Although, as a rule, the extravert takes small note of [p. 420] this latter circumstance, his intimate domestic circle perceives it all the more keenly. His loss of equilibrium is perceived by himself only when abnormal bodily sensations make themselves felt.

These tangible facts he cannot ignore. It is natural he should regard them as concrete and 'objective', since for his mentality there exists only this and nothing more -- in himself. In others he at once sees "imagination" at work. A too extraverted attitude may actually become so regardless of the subject that the latter is entirely sacrificed to so-called objective claims; to the demands, for instance, of a continually extending business, because orders lie claiming one's attention or because profitable possibilities are constantly being opened up which must instantly be seized.

This is the extravert's danger; he becomes caught up in objects, wholly losing himself in their toils. The functional (nervous) or actual physical disorders which result from this state have a compensatory significance, forcing the subject to an involuntary self-restriction. Should the symptoms be functional, their peculiar formation may symbolically express the psychological situation; a singer, for instance, whose fame quickly reaches a dangerous pitch tempting him to a disproportionate outlay of energy, is suddenly robbed of his high tones by a nervous inhibition. A man of very modest beginnings rapidly reaches a social position of great influence and wide prospects, when suddenly he is overtaken by a psychogenic state, with all the symptoms of mountain-sickness. Again, a man on the point of marrying an idolized woman of doubtful character, whose value he extravagantly over-estimates, is seized with a spasm of the oesophagus, which forces him to a regimen of two cups of milk in the day, demanding his three-hourly attention. All visits to his fianceé are thus effectually stopped, and no choice is left to him [p. 421] but to busy himself with his bodily nourishment. A man who through his own energy and enterprise has built up a vast business, entailing an intolerable burden of work, is afflicted by nervous attacks of thirst, as a result of which he speedily falls a victim to hysterical alcoholism.

Hysteria is, in my view, by far the most frequent neurosis with the extraverted type. The classical example of hysteria is always characterized by an exaggerated rapport with the members of his circle, and a frankly imitatory accommodation to surrounding conditions. A constant tendency to appeal for interest and to produce impressions upon his milieu is a basic trait of the hysterical nature. A correlate to this is his proverbial suggestibility, his pliability to another person's influence. Unmistakable extraversion comes out in the communicativeness of the hysteric, which occasionally leads to the divulging of purely phantastic contents; whence arises the reproach of the hysterical lie.

To begin with, the 'hysterical' character is an exaggeration of the normal attitude; it is then complicated by compensatory reactions from the side of the unconscious, which manifests its opposition to the extravagant extraversion in the form of physical disorders, whereupon an introversion of psychic energy becomes unavoidable. Through this reaction of the unconscious, another category of symptoms arises which have a more introverted character. A morbid intensification of phantasy activity belongs primarily to this category. From this general characterization of the extraverted attitude, let us now turn to a description of the modifications, which the basic psychological functions undergo as a result of this attitude. [p. 422] ”

INTROVERSION

Psychological Types article

“Introversion, on the other hand, being directed not to the object but to the subject, and not being oriented by the object, is not so easy to put into perspective. The introvert is not forthcoming, he is as though in continual retreat before the object. He holds aloof from external happenings, does not join in, has a distinct dislike of society as soon as he finds himself among too many people. In a large gathering he feels lonely and lost. The more crowded it is, the greater becomes his resistance. He is not in the least “with it,” and has no love of enthusiastic get-togethers. He is not a good mixer. What he does, he does in his own way, barricading himself against influences from outside. He is apt to appear awkward, often seeming inhibited, and it frequently happens that, by a certain brusqueness of manner, or by his glum unapproachability, or some kind of malapropism, he causes unwitting offence to people. His better qualities he keeps to himself, and generally does everything he can to dissemble them.
He is easily mistrustful, self-willed, often suffers from inferiority feelings and for this reason is also envious. His apprehensiveness of the object is not due to fear, but to the fact that it seems to him negative, demanding, overpowering or even menacing. He therefore suspects all kinds of bad motives, has an everlasting fear of making a fool of himself, is usually very touchy and surrounds himself with a barbed wire entanglement so dense and impenetrable that finally he himself would rather do anything than sit behind it. He confronts the world with an elaborate defensive system compounded of scrupulosity, pedantry, frugality, cautiousness, painful conscientiousness, stiff-lipped rectitude, politeness, and open-eyed distrust. His picture of the world lacks rosy hues, as he is over-critical and finds a hair in every soup. Under normal conditions he is pessimistic and worried, because the world and human beings are not in the least good but crush him, so he never feels accepted and taken to their bosom. Yet he himself does not accept the world either, at any rate not outright, for everything has first to be judged by his own critical standards. Finally only those things are accepted which, for various subjective reasons, he can turn to his own account.
[977] For him self-communings are a pleasure. His own world is a safe harbour, a carefully tended and walled-in garden, closed to the public and hidden from prying eyes. His own company is the best. He feels at home in his world, where the only changes are made by himself. His best work is done with his own resources, on his own initiative, and in his own way. If ever he succeeds, after long and often wearisome struggles, in assimilating something alien to himself, he is capable of turning it to excellent account.
Crowds, majority views, public opinion, popular enthusiasm never convince him of anything, but merely make him creep still deeper into his shell.
[978] His relations with other people become warm only when safety is guaranteed, and when he can lay aside his defensive distrust. All too often he cannot, and consequently the number of friends and acquaintances is very restricted. Thus the psychic life of this type is played out wholly within. Should any difficulties and conflicts arise in this inner world, all doors and windows are shut tight. The introvert shuts himself up with his complexes until he ends in complete isolation.
[979] In spite of these peculiarities the introvert is by no means a social loss. His retreat into himself is not a final renunciation of the world, but a search for quietude, where alone it is possible for him to make his contribution to the life of the community. This type of person is the victim of numerous misunderstandings—not unjustly, for he actually invites them. Nor can he be acquitted of the charge of taking a secret delight in mystification, and that being misunderstood gives him a certain satisfaction, since it reaffirms his pessimistic outlook. That being so, it is easy to see why he is accused of being cold, proud, obstinate, selfish, conceited, cranky, and what not, and why he is constantly admonished that devotion to the goals of society, clubbableness, imperturbable urbanity, and selfless trust in the powers that-be are true virtues and the marks of a sound and vigorous life.
[980] The introvert is well enough aware that such virtues exist, and that somewhere, perhaps—only not in his circle of acquaintances—there are divinely inspired people who enjoy undiluted possession of these ideal qualities. But his self-criticism and his awareness of his own motives have long since disabused him of the illusion that he himself would be capable of such virtues; and his mistrustful gaze, sharpened by anxiety, constantly enables him to detect on his fellow men the ass’s ear sticking up from
under the lion’s mane. The world and men are for him a disturbance and a danger, affording no valid standard by which he could ultimately orient himself. What alone is valid for him is his subjective world, which he sometimes believes, in moments of delusion, to be the objective one. We could easily charge these people with the worst kind of subjectivism, indeed with morbid individualism, if it were certain beyond a doubt that only one objective world existed. But this truth, if such it be, is not axiomatic; it is merely a half truth, the other half of which is the fact that the world also is as it is seen by human beings, and in the last resort by the individual. There is simply no world at all without the knowing subject. This, be it never so small and inconspicuous, is always the other pier supporting the bridge of the phenomenal world. The appeal to the subject therefore has the same validity as the appeal to the so-called objective world, for it is grounded on psychic reality itself. But this is a reality with
its own peculiar laws which are not of a secondary nature.”

Chapter XI

“INTROVERSION means an inward-turning of libido (q.v.), in the sense of a negative relation of subject to object. Interest does not move towards the object but withdraws from it into the subject. Everyone whose attitude is introverted thinks, feels, and acts in a way that clearly demonstrates that the subject is the prime motivating factor and that the object is of secondary importance. Introversion may be intellectual or emotional, just as it can be characterized by sensation or intuition (qq.v.). It is active when the subject voluntarily shuts himself off from the object, passive when he is unable to restore to the object the libido streaming back from it. When introversion is habitual, we speak of an introverted type (q.v.).”

Chapter X (consciousness attitude)

“As I have already explained in section A (1) of the present chapter, the introverted is distinguished from the extraverted type by the fact that, unlike the latter, who is prevailingly orientated by the object and objective data, he is governed by subjective factors. In the section alluded to I mentioned, inter alia, that the introvert interposes a subjective view between the perception of the object and his own action, which prevents the action from assuming a character that corresponds with the objective situation. Naturally, this is a special case, mentioned by way of [p. 472] example, and merely intended to serve as a simple illustration. But now we must go in quest of more general formulations.
Introverted consciousness doubtless views the external conditions, but it selects the subjective determinants as the decisive ones. The type is guided, therefore, by that factor of perception and cognition which represents the receiving subjective disposition to the sense stimulus. Two persons, for example, see the same object, but they never see it in such a way as to receive two identically similar images of it. Quite apart from the differences in the personal equation and mere organic acuteness, there often exists a radical difference, both in kind and degree, in the psychic assimilation of the perceived image. Whereas the extraverted type refers pre-eminently to that which reaches him from the object, the introvert principally relies upon that which the outer impression constellates [sic] in the subject. In an individual case of apperception, the difference may, of course, be very delicate, but in the total psychological economy it is extremely noticeable, especially in the form of a reservation of the ego. Although it is anticipating somewhat, I consider that point of view which inclines, with Weininger, to describe this attitude as philautic, or with other writers, as autoerotic, egocentric, subjective, or egoistic, to be both misleading in principle and definitely depreciatory. It corresponds with the normal bias of the extraverted attitude against the nature of the introvert. We must not forget-although extraverted opinion is only too prone to do so-that all perception and cognition is not purely objective: it is also subjectively conditioned. The world exists not merely in itself, but also as it appears to me. Indeed, at bottom, we have absolutely no criterion that could help us to form a judgment of a world whose nature was unassimilable by the subject. If we were to ignore the subjective factor, it [p. 473] would mean a complete denial of the great doubt as to the possibility of absolute cognition. And this would mean a rechute into that stale and hollow positivism which disfigured the beginning of our epoch -- an attitude of intellectual arrogance that is invariably accompanied by a crudeness of feeling, and an essential violation of life, as stupid as it is presumptuous. Through an overvaluation of the objective powers of cognition, we repress the importance of the subjective factor, which simply means the denial of the subject. But what is the subject? The subject is man -- we are the subject. Only a sick mind could forget that cognition must have a subject, for there exists no knowledge and, therefore, for us, no world where 'I know' has not been said, although with this statement one has already expressed the subjective limitation of all knowledge.
The same holds good for all the psychic functions: they have a subject which is just as indispensable as the object. It is characteristic of our present extraverted valuation that the word 'subjective' occasionally rings almost like a reproach or blemish; but in every case the epithet 'merely subjective' means a dangerous weapon of offence, destined for that daring head, that is not unceasingly convinced of the unconditioned superiority of the object. We must, therefore, be quite clear as to what meaning the term 'subjective' carries in this investigation. As the subjective factor, then, I understand that psychological action or reaction which, when merged with the effect of the object, makes a new psychic fact. Now, in so far as the subjective factor, since oldest times and among all peoples, remains in a very large measure identical with itself -- since elementary perceptions and cognitions are almost universally the same -- it is a reality that is just as firmly established as the outer object. If this were not so, any sort of permanent and essentially changeless reality [p. 474] would be altogether inconceivable, and any understanding with posterity would be a matter of impossibility. Thus far, therefore, the subjective factor is something that is just as much a fact as the extent of the sea and the radius of the earth. Thus far, also, the subjective factor claims the whole value of a world-determining power which can never, under any circumstances, be excluded from our calculations. It is the other world-law, and the man who is based upon it has a foundation just as secure, permanent, and valid, as the man who relies upon the object But, just as the object and objective data remain by no means always the same, inasmuch as they are both perishable and subject to chance, the subjective factor is similarly liable to variability and individual hazard. Hence its value is also merely relative. The excessive development of the introverted standpoint in consciousness, for instance, does not lead to a better or sounder application of the subjective factor, but to an artificial subjectification of consciousness, which can hardly escape the reproach 'merely subjective'. For, as a countertendency to this morbid subjectification, there ensues a desubjectification of consciousness in the form of an exaggerated extraverted attitude which richly deserves Weininger's description "misautic". Inasmuch as the introverted attitude is based upon a universally present, extremely real, and absolutely indispensable condition of psychological adaptation, such expressions as 'philautic', 'egocentric', and the like are both objectionable and out of place, since they foster the prejudice that it is invariably a question of the beloved ego. Nothing could be more absurd than such an assumption. Yet one is continually meeting it when examining the judgments of the extravert upon the introvert. Not, of course, that I wish to ascribe such an error to individual extraverts; it is rather the present generally accepted extraverted view which is by no means restricted to the extraverted [p. 475] type; for it finds just as many representatives in the ranks of the other type, albeit very much against its own interest. The reproach of being untrue to his own kind is justly levelled at the latter, whereas, this, at least, can never be charged against the former.
The introverted attitude is normally governed by the psychological structure, theoretically determined by heredity, but which to the subject is an ever present subjective factor. This must not be assumed, however, to be simply identical with the subject's ego, an assumption that is certainly implied in the above mentioned designations of Weininger; it is rather the psychological structure of the subject that precedes any development of the ego. The really fundamental subject, the Self, is far more comprehensive than the ego, because the former also embraces the unconscious, while the latter is essentially the focal point of consciousness. Were the ego identical with the Self, it would be unthinkable that we should be able to appear in dreams in entirely different forms and with entirely different meanings. But it is a characteristic peculiarity of the introvert, which, moreover, is as much in keeping with his own inclination as with the general bias, that he tends to confuse his ego with the Self, and to exalt his ego to the position of subject of the psychological process, thus effecting that morbid subjectification of consciousness, mentioned above, which so alienates him from the object.
The psychological structure is the same. Semon has termed it 'mneme',[2] whereas I call it the 'collective unconscious'. The individual Self is a portion, or excerpt, or representative, of something universally present in all living creatures, and, therefore, a correspondingly graduated kind of psychological process, which is born anew in every creature. Since earliest times, the inborn manner of acting [p. 476] has been called instinct, and for this manner of psychic apprehension of the object I have proposed the term archetype. I may assume that what is understood by instinct is familiar to everyone. It is another matter with the archetype. This term embraces the same idea as is contained in 'primordial image' (an expression borrowed from Jakob Burckhardt), and as such I have described it in Chapter xi of this book. I must here refer the reader to that chapter, in particular to the definition of 'image'.
The archetype is a symbolical formula, which always begins to function whenever there are no conscious ideas present, or when such as are present are impossible upon intrinsic or extrinsic grounds. The contents of the collective unconscious are represented in consciousness in the form of pronounced tendencies, or definite ways of looking at things. They are generally regarded by the individual as being determined by the object-incorrectly, at bottom-since they have their source in the unconscious structure of the psyche, and are only released by the operation of the object. These subjective tendencies and ideas are stronger than the objective influence; because their psychic value is higher, they are superimposed upon all impressions. Thus, just as it seems incomprehensible to the introvert that the object should always be decisive, it remains just as enigmatic to the extravert how a subjective standpoint can be superior to the objective situation. He reaches the unavoidable conclusion that the introvert is either a conceited egoist or a fantastic doctrinaire. Recently he seems to have reached the conclusion that the introvert is constantly influenced by an unconscious power-complex. The introvert unquestionably exposes himself to this prejudice; for it cannot be denied that his definite and highly generalized mode of expression, which apparently excludes every other view from the outset, lends a certain countenance to [p. 477] this extraverted opinion. Furthermore, the very decisiveness and inflexibility of the subjective judgment, which is superordinated to all objective data, is alone sufficient to create the impression of a strong egocentricity. The introvert usually lacks the right argument in presence of this prejudice; for he is just as unaware of the unconscious, though thoroughly sound presuppositions of his subjective judgment, as he is of his subjective perceptions. In harmony with the style of the times, he looks without, instead of behind his own consciousness for the answer. Should he become neurotic, it is the sign of a more or less complete unconscious identity of the ego with the Self, whereupon the importance of the Self is reduced to nil, while the ego becomes inflated beyond reason. The undeniable, world-determining power of the subjective factor then becomes concentrated in the ego, developing an immoderate power claim and a downright foolish egocentricity. Every psychology which reduces the nature of man to unconscious power instinct springs from this foundation. For example, Nietzsche's many faults in taste owe their existence to this subjectification of consciousness. ”

INTUITION, SENSING, FEELING AND THINKING INTRODUCTION (from Psychological Types article)

“For the extravert the object is interesting and attractive a priori, as is the subject, or psychic reality, for the introvert. We could therefore use the expression “numinal accent” for this fact, by which I mean that for the extravert the quality of positive significance and value attaches primarily to the object, so that it plays the predominant, determining, and decisive role in all psychic processes from the start, just as the subject does for the introvert.
[983] But the numinal accent does not decide only between subject and object; it also selects the conscious function of which the individual makes the principal use. I distinguish four functions: thinking, feeling, sensation, and intuition. The essential function of sensation is to establish that something exists, thinking tells us what it means, feeling what its value is, and intuition surmises whence it comes and whither it goes. Sensation and intuition I call irrational functions, because they are both concerned simply with what happens and with actual or potential realities. Thinking and feeling, being discriminative functions, are rational. Sensation, the fonction du réel, rules out any simultaneous intuitive activity, since the latter is not concerned with the present but is rather a sixth sense for hidden possibilities, and therefore should not allow itself to be unduly influenced by existing reality. In the same way, thinking is opposed to feeling, because thinking should not be influenced or deflected from its purpose by feeling values, just as feeling is usually vitiated by too much reflection.
The four functions therefore form, when arranged diagrammatically, a cross with a rational axis at right angles to an irrational axis.
[984] The four orienting functions naturally do not contain everything that is in the conscious psyche. Will and memory, for instance, are not included. The reason for this is that the differentiation of the four orienting functions is, essentially, an empirical consequence of typical differences in the functional attitude. There are people for whom the numinal accent falls on sensation, on the perception of actualities, and elevates it into the sole determining and all-overriding principle. These are the fact-minded men, in whom intellectual judgment, feeling, and intuition are driven into the background by the paramount importance of actual facts. When the accent falls on thinking, judgment is reserved as to what significance should be attached to the facts in question. And on this significance will depend the way in which the individual deals with the facts. If feeling is numinal, then his adaptation will depend entirely on the feeling value he attributes to them. Finally, if the numinal accent falls on intuition, actual reality counts only in so far as it seems to harbour possibilities which then become the supreme motivating force, regardless of the way things actually are in the present.
[985] The localization of the numinal accent thus gives rise to four functiontypes, which I encountered first of all in my relations with people and formulated systematically only very much later. In practice these four types are always combined with the attitude-type, that is, with extraversion or introversion, so that the functions appear in an extraverted or introverted variation. This produces a set of eight demonstrable function-types. It is naturally impossible to present the specific psychology of these types within the confines of an essay, and to go into its conscious and unconscious manifestations. I must therefore refer the interested reader to the aforementioned study.
[986] It is not the purpose of a psychological typology to classify human beings into categories—this in itself would be pretty pointless. Its purpose is rather to provide a critical psychology which will make a methodical investigation and presentation of the empirical material possible. First and foremost, it is a critical tool for the research worker, who needs definite points of view and guidelines if he is to reduce the chaotic profusion of individual experiences to any kind of order. In this respect we could compare typology to a trigonometric net or, better still, to a crystallographic axial system. Secondly, a typology is a great help in understanding the wide variations that occur among individuals, and it also furnishes a clue to the fundamental differences in the psychological theories now current. Last but not least, it is an essential means for determining the “personal equation” of the practising psychologist, who, armed with an exact knowledge of his differentiated and inferior functions, can avoid many serious blunders in dealing with his patients.
[987] The typological system I have proposed is an attempt, grounded on practical experience, to provide an explanatory basis and theoretical framework for the boundless diversity that has hitherto prevailed in the formation of psychological concepts. In a science as young as psychology, limiting definitions will sooner or later become an unavoidable necessity. Some day psychologists will have to agree upon certain basic principles secure from arbitrary interpretation if psychology is not to remain an unscientific and fortuitous conglomeration of individual opinions.”

JUNG J/P (OR R/I)

J/P (or R/I, from rational/irrational) is not a dichotomy in Jung (Jung doesnt list it as an axis)! In Jung, you are a J type if your lead function with either a Feeling or Thinking cognitive functions and a P type if your lead function is Intuition or Sensation. Jung J/P does not correspond to Myers J/P, characteristics like being organized vs disorganized does not exist in Jung J/P. I put this part before the intuition, sensing, thinking and feeling description because Jung J/P shows up in these description. Jung mostly uses Rational and Irrational terms instead of Judgment and Perceiving, and it is better to have these terms explained before presenting the four orienting functions. From this points these are all taken from Chapter XI.

IRRATIONAL (JUNG PERCEIVING)

“36. IRRATIONAL. I use this term not as denoting something contrary to reason, but something beyond reason, something, therefore, not grounded on reason. Elementary facts come into this category; the fact, for example, that the earth has a moon, that chlorine is an element, that water reaches its greatest density at four degrees centigrade, etc. Another irrational fact is chance, even though it may be possible to demonstrate a rational causation after the event.
[775] The irrational is an existential factor which, though it may be pushed further and further out of sight by an increasingly elaborate rational explanation, finally makes the explanation so complicated that it passes our powers of comprehension, the limits of rational thought being reached long before the whole of the world could be encompassed by the laws of reason. A completely rational explanation of an object that actually exists (not one that is merely posited) is a Utopian ideal. Only an object that is posited can be completely explained on rational grounds, since it does not contain anything beyond what has been posited by rational thinking.
Empirical science, too, posits objects that are confined within rational bounds, because by deliberately excluding the accidental it does not consider the actual object as a whole, but only that part of it which has been singled out for rational observation.
[776] In this sense thinking is a directed function, and so is feeling (qq.v.).
When these functions are concerned not with a rational choice of objects, or with the qualities and interrelations of objects, but with the perception of accidentals which the actual object never lacks, they at once lose the attribute of directedness and, with it, something of their rational character, because they then accept the accidental. They begin to be irrational. The kind of thinking or feeling that is directed to the perception of accidentals, and is therefore irrational, is either intuitive or sensational. Both intuition and sensation (qq.v.) are functions that find fulfilment in the absolute perception of the flux of events. Hence, by their very nature, they will react to every possible occurrence and be attuned to the absolutely contingent, and must therefore lack all rational direction. For this reason I call them irrational functions, as opposed to thinking and feeling, which find fulfilment only when they are in complete harmony with the laws of reason.
[777] Although the irrational as such can never become the object of science, it is of the greatest importance for a practical psychology that the irrational factor should be correctly appraised. Practical psychology stirs up many problems that are not susceptible of a rational solution, but can only be settled irrationally, in a way not in accord with the laws of reason. The expectation or exclusive conviction that there must be a rational way
of settling every conflict can be an insurmountable obstacle to finding a solution of an irrational nature.”

RATIONAL (JUNG JUDGMENT)

“44. RATIONAL. The rational is the reasonable, that which accords with reason. I conceive reason as an attitude (q.v.) whose principle it is to conform thought, feeling, and action to objective values. Objective values are established by the everyday experience of external facts on the one hand, and of inner, psychological facts on the other. Such experiences, however, could not represent objective “values” if they were “valued” as such by the subject, for that would already amount to an act of reason. The rational attitude which permits us to declare objective values as valid at all is not the work of the individual subject, but the product of human history.
[786] Most objective values—and reason itself—are firmly established complexes of ideas handed down through the ages. Countless generations have laboured at their organization with the same necessity with which the living organism reacts to the average, constantly recurring environmental conditions, confronting them with corresponding functional complexes, as the eye, for instance, perfectly corresponds to the nature of light. One might, therefore, speak of a pre-existent, metaphysical, universal “Reason” were it not that the adapted reaction of the living organism to average environmental influences is the necessary condition of its existence—a thought already expressed by Schopenhauer. Human reason, accordingly, is nothing other than the expression of man’s adaptability to average occurrences, which have gradually become deposited in firmly established complexes of ideas that constitute our objective values. Thus the laws of reason are the laws that designate and govern the average, “correct,” adapted attitude (q.v.). Everything is “rational” that accords with these laws, everything that contravenes them is “irrational” (q.v.).
[787] Thinking and feeling (qq.v.) are rational functions in so far as they are decisively influenced by reflection. They function most perfectly when they are in the fullest possible accord with the laws of reason. The irrational functions, sensation and intuition (qq.v.), are those whose aim is pure perception; for, as far as possible, they are forced to dispense with the rational (which presupposes the exclusion of everything that is outside reason) in order to attain the most complete perception of the general flux of events.”

INTUITION

“35. INTUITION (L. intueri, ‘to look at or into’). I regard intuition as a basic psychological function (q.v.). It is the function that mediates perceptions in an unconscious way. Everything, whether outer or inner objects or their relationships, can be the focus of this perception. The peculiarity of intuition is that it is neither sense perception, nor feeling, nor intellectual inference, although it may also appear in these forms. In intuition a content presents itself whole and complete, without our being able to explain or discover how this content came into existence. Intuition is a kind of instinctive apprehension, no matter of what contents. Like sensation (q.v.), it is an irrational (q.v.) function of perception. As with sensation, its contents have the character of being “given,” in contrast to the “derived” or “produced” character of thinking and feeling (qq.v.) contents. Intuitive knowledge possesses an intrinsic certainty and conviction, which enabled Spinoza (and Bergson) to uphold the scientia intuitiva as the highest form of knowledge. Intuition shares this quality with sensation (q.v.), whose certainty rests on its physical foundation. The certainty of intuition rests equally on a definite state of psychic “alertness” of whose origin the subject is unconscious.
[771] Intuition may be subjective or objective: the first is a perception of unconscious psychic data originating in the subject, the second is a perception of data dependent on subliminal perceptions of the object and on the feelings and thoughts they evoke. We may also distinguish concrete and abstract forms of intuition, according to the degree of participation on the part of sensation. Concrete intuition mediates perceptions concerned with the actuality of things, abstract intuition mediates perceptions of ideational connections. Concrete intuition is a reactive process, since it responds directly to the given facts; abstract intuition, like abstract sensation, needs a certain element of direction, an act of the will, or an aim.
[772] Like sensation, intuition is a characteristic of infantile and primitive psychology. It counterbalances the powerful sense impressions of the child and the primitive by mediating perceptions of mythological images, the precursors of ideas (q.v.). It stands in a compensatory relationship to sensation and, like it, is the matrix out of which thinking and feeling develop as rational functions. Although intuition is an irrational function, many intuitions can afterwards be broken down into their component elements and their origin thus brought into harmony with the laws of reason.
[773] Everyone whose general attitude (q.v.) is oriented by intuition belongs to the intuitive type (q.v.).68 Introverted and extraverted intuitives may be distinguished according to whether intuition is directed inwards, to the inner vision, or outwards, to action and achievement. In abnormal cases intuition is in large measure fused together with the contents of the collective unconscious (q.v.) and determined by them, and this may make the intuitive type appear extremely irrational and beyond comprehension.”

SENSATION (OR SENSING)

“47. SENSATION. I regard sensation as one of the basic psychological functions (q.v.). Wundt likewise reckons it among the elementary psychic phenomena.77 Sensation is the psychological function that mediates the perception of a physical stimulus. It is, therefore, identical with perception. Sensation must be strictly distinguished from feeling (q.v.), since the latter is an entirely different process, although it may associate itself with sensation as “feeling-tone.” Sensation is related not only to external stimuli but to inner ones, i.e., to changes in the internal organic processes.
[793] Primarily, therefore, sensation is sense perception—perception mediated by the sense organs and “body-senses” (kinaesthetic, vasomotor sensation, etc.). It is, on the one hand, an element of ideation, since it conveys to the mind the perceptual image of the external object; and on the other hand, it is an element of feeling, since through the perception of bodily changes it gives feeling the character of an affect (q.v.). Because sensation conveys bodily changes to consciousness, it is also a representative of physiological impulses. It is not identical with them, being merely a perceptive function.
[794] A distinction must be made between sensuous or concrete (q.v.) sensation and abstract (q.v.) sensation. The first includes all the abovementioned forms of sensation, whereas the second is a sensation that is abstracted or separated from the other psychic elements. Concrete sensation never appears in “pure” form, but is always mixed up with ideas, feelings, thoughts. Abstract sensation is a differentiated kind of perception, which might be termed “aesthetic” in so far as, obeying its own principle, it detaches itself from all contamination with the different elements in the perceived object and from all admixtures of thought and feeling, and thus attains a degree of purity beyond the reach of concrete sensation. The concrete sensation of a flower, on the other hand, conveys a perception not only of the flower as such, but also of the stem, leaves, habitat, and so on. It is also instantly mingled with feelings of pleasure or dislike which the sight of the flower evokes, or with simultaneous olfactory perceptions, or with thoughts about its botanical classification, etc. But abstract sensation immediately picks out the most salient sensuous attribute of the flower, its brilliant redness, for instance, and makes this the sole or at least the principal content of consciousness, entirely detached from all other admixtures. Abstract sensation is found chiefly among artists. Like every abstraction, it is a product of functional differentiation (q.v.), and there is nothing primitive about it. The primitive form of a function is always concrete, i.e., contaminated (v. Archaism; Concretism). Concrete sensation is a reactive phenomenon, while abstract sensation, like every abstraction, is always associated with the will (q.v.), i.e., with a sense of direction. The will that is directed to abstract sensation is an expression and application of the aesthetic sensation attitude.
[795] Sensation is strongly developed in children and primitives, since in both cases it predominates over thinking and feeling, though not necessarily over intuition (q.v.). I regard sensation as conscious, and intuition as unconscious, perception. For me sensation and intuition represent a pair of opposites, or two mutually compensating functions, like thinking and feeling. Thinking and feeling as independent functions are developed, both ontogenetically and phylogenetically, from sensation (and equally, of course, from intuition as the necessary counterpart of sensation). A person whose-whole attitude (q.v.) is oriented by sensation belongs to the sensation type (q.v.).
[796] Since sensation is an elementary phenomenon, it is given a priori, and, unlike thinking and feeling, is not subject to rational laws. I therefore call it an irrational (q.v.) function, although reason contrives to assimilate a great many sensations into a rational context. Normal sensations are proportionate, i.e., they correspond approximately to the intensity of the physical stimulus. Pathological sensations are disproportionate, i.e., either abnormally weak or abnormally strong. In the former case they are inhibited, in the latter exaggerated. The inhibition is due to the predominance of another function; the exaggeration is the result of an abnormal fusion with another function, for instance with undifferentiated thinking or feeling. It ceases as soon as the function with which sensation is fused is differentiated in its own right. The psychology of the neuroses affords instructive examples of this, since we often find a strong sexualization (Freud) of other functions, i.e., their fusion with sexual sensations.”

FEELING

“21. FEELING.46 I count feeling among the four basic psychological functions (q.v.). I am unable to support the psychological school that considers feeling a secondary phenomenon dependent on “representations” or sensations, but in company with Höffding, Wundt, Lehmann, Külpe, Baldwin, and others, I regard it as an independent function sui generis.”47
[724] Feeling is primarily a process that takes place between the ego (q.v.) and a given content, a process, moreover, that imparts to the content a definite value in the sense of acceptance or rejection (“like” or “dislike”). The process can also appear isolated, as it were, in the form of a “mood,” regardless of the momentary contents of consciousness or momentary sensations. The mood may be causally related to earlier conscious contents, though not necessarily so, since, as psychopathology amply proves, it may equally well arise from unconscious contents. But even a mood, whether it be a general or only a partial feeling, implies a valuation; not of one definite, individual conscious content, but of the whole conscious situation at the moment, and, once again, with special reference to the question of acceptance or rejection.
[725] Feeling, therefore, is an entirely subjective process, which may be in every respect independent of external stimuli, though it allies itself with every sensation.48 Even an “indifferent” sensation possesses a feeling-tone, namely that of indifference, which again expresses some sort of valuation.
Hence feeling is a kind of judgment, differing from intellectual judgment in that its aim is not to establish conceptual relations but to set up a subjective criterion of acceptance or rejection. Valuation by feeling extends to every content of consciousness, of whatever kind it may be.
When the intensity of feeling increases, it turns into an affect (q.v.), i.e., a feeling-state accompanied by marked physical innervations. Feeling is distinguished from affect by the fact that it produces no perceptible physical innervations, i.e., neither more nor less than an ordinary thinking process.
[726] Ordinary, “simple” feeling is concrete (q.v.), that is, it is mixed up with other functional elements, more particularly with sensations. In this case we can call it affective or, as I have done in this book, feelingsensation, by which I mean an almost inseparable amalgam of feeling and sensation elements. This characteristic amalgamation is found wherever feeling is still an undifferentiated function, and is most evident in the psyche of a neurotic with differentiated thinking. Although feeling is, in itself, an independent function, it can easily become dependent on another function—thinking, for instance; it is then a mere concomitant of thinking, and is not repressed only in so far as it accommodates itself to the thinking processes.
[727] It is important to distinguish abstract feeling from ordinary concrete feeling. Just as the abstract concept (v. Thinking) abolishes the differences between things it apprehends, abstract feeling rises above the differences of the individual contents it evaluates, and produces a “mood” or feelingstate which embraces the different individual valuations and thereby abolishes them. In the same way that thinking organizes the contents of consciousness under concepts, feeling arranges them according to their value. The more concrete it is, the more subjective and personal is the value conferred upon them; but the more abstract it is, the more universal and objective the value will be. Just as a completely abstract concept no longer coincides with the singularity and discreteness of things, but only with their universality and non-differentiation, so completely abstract feeling no longer coincides with a particular content and its feeling-value, but with the undifferentiated totality of all contents. Feeling, like thinking, is a rational (q.v.) function, since values in general are assigned according to the laws of reason, just as concepts in general are formed according to these laws.
[728] Naturally the above definitions do not give the essence of feeling— they only describe it from outside. The intellect proves incapable of formulating the real nature of feeling in conceptual terms, since thinking belongs to a category incommensurable with feeling; in fact, no basic psychological function can ever be completely expressed by another. That being so, it is impossible for an intellectual definition to reproduce the specific character of feeling at all adequately. The mere classification of feelings adds nothing to an understanding of their nature, because even the most exact classification will be able to indicate only the content of feeling which the intellect can apprehend, without grasping its specific nature.
Only as many classes of feelings can be discriminated as there are classes of contents that can be intellectually apprehended, but feeling per se can never be exhaustively classified because, beyond every possible class of contents accessible to the intellect, there still exist feelings which resist intellectual classification. The very notion of classification is intellectual and therefore incompatible with the nature of feeling. We must therefore be content to indicate the limits of the concept.
[729] The nature of valuation by feeling may be compared with intellectual apperception (q.v.) as an apperception of value. We can distinguish active and passive apperception by feeling. Passive feeling allows itself to be attracted or excited by a particular content, which then forces the feelings of the subject to participate. Active feeling is a transfer of value from the subject; it is an intentional valuation of the content in accordance with feeling and not in accordance with the intellect. Hence active feeling is a directed function, an act of the will (q.v.), as for instance loving as opposed to being in love. The latter would be undirected, passive feeling, as these expressions themselves show: the one is an activity, the other a passive state. Undirected feeling is feeling-intuition. Strictly speaking, therefore, only active, directed feeling should be termed rational, whereas passive feeling is irrational (q.v.) in so far as it confers values without the participation or even against the intentions of the subject. When the subject’s attitude as a whole is oriented by the feeling function, we speak of a feeling type (v. Type).
[730] 21a. FEELING, A (or FEELINGS). A feeling is the specific content or
material of the feeling function, discriminated by empathy (q.v.).”

THINKING

“53. THINKING. This I regard as one of the four basic psychological functions (q.v.). Thinking is the psychological function which, following its own laws, brings the contents of ideation into conceptual connection with one another. It is an apperceptive (q.v.) activity, and as such may be divided into active and passive thinking. Active thinking is an act of the will (q.v.), passive thinking is a mere occurrence. In the former case, I submit the contents of ideation to a voluntary act of judgment; in the latter, conceptual connections establish themselves of their own accord, and judgments are formed that may even contradict my intention. They are not consonant with my aim and therefore, for me, lack any sense of direction, although I may afterwards recognize their directedness through an act of active apperception. Active thinking, accordingly, would correspond to my concept of directed thinking.85 Passive thinking was inadequately described in my previous work as “fantasy thinking.”86 Today I would call it intuitive thinking.
[831] To my mind, a mere stringing together of ideas, such as is described by certain psychologists as associative thinking,87 is not thinking at all, but
mere ideation. The term “thinking” should, in my view, be confined to the linking up of ideas by means of a concept, in other words, to an act of judgment, no matter whether this act is intentional or not.
[832] The capacity for directed thinking I call intellect; the capacity for passive or undirected thinking I call intellectual intuition. Further, I call directed thinking a rational (q.v.) function, because it arranges the contents of ideation under concepts in accordance with a rational norm of which I am conscious. Undirected thinking is in my view an irrational (q.v.) function, because it arranges and judges the contents of ideation by norms of which I am not conscious and therefore cannot recognize as being in accord with reason. Subsequently I may be able to recognize that the intuitive act of judgment accorded with reason, although it came about in a way that appears to me irrational.
[833] Thinking that is governed by feeling (q.v.) I do not regard as intuitive thinking, but as a thinking dependent on feeling; it does not follow its own logical principle but is subordinated to the principle of feeling. In such thinking the laws of logic are only ostensibly present; in reality they are suspended in favour of the aims of feeling.
[834] 53a. THOUGHT. Thought is the specific content or material of the thinking function, discriminated by thinking (q.v.).”

FUNCTION AND INFERIOR FUNCTION

As a complement, the definitions for function and inferior function.

“22. FUNCTION (v. also INFERIOR FUNCTION). By a psychological function I mean a particular form of psychic activity that remains the same in principle under varying conditions. From the energic standpoint a function is a manifestation of libido (q.v.), which likewise remains constant in principle, in much the same way as a physical force can be considered a specific form or manifestation of physical energy. I distinguish four basic functions in all, two rational and two irrational (qq.v.): thinking and feeling, sensation and intuition (qq.v.). I can give no a priori reason for selecting these four as basic functions, and can only point out that this conception has shaped itself out of many years’ experience. I distinguish these functions from one another because they cannot be related or reduced to one another. The principle of thinking, for instance, is absolutely different from the principle of feeling, and so forth. I make a cardinal distinction between these functions and fantasies (q.v.), because fantasy is a characteristic form of activity that can manifest itself in all four functions. Volition or will (q.v.) seems to me an entirely secondary phenomenon, and so does attention.”

“30. INFERIOR function. This term is used to denote the function that lags behind in the process of differentiation (q.v.). Experience shows that it is practically impossible, owing to adverse circumstances in general, for anyone to develop all his psychological functions simultaneously. The demands of society compel a man to apply himself first and foremost to the differentiation of the function with which he is best equipped by nature, or which will secure him the greatest social success. Very frequently, indeed as a general rule, a man identifies more or less completely with the most favoured and hence the most developed function. It is this that gives rise to the various psychological types (q.v.). As a consequence of this one-sided development, one or more functions are necessarily retarded. These functions may properly be called inferior in a psychological but not psychopathological sense, since they are in no way morbid but merely backward as compared with the favoured function.
[764] Although the inferior function may be conscious as a phenomenon, its true significance nevertheless remains unrecognized. It behaves like many repressed or insufficiently appreciated contents, which are partly conscious and partly unconscious, just as, very often, one knows a certain person from his outward appearance but does not know him as he really is. Thus in normal cases the inferior function remains conscious, at least in its effects; but in a neurosis it sinks wholly or in part into the unconscious.
For, to the degree that the greater share of libido (q.v.) is taken up by the favoured function, the inferior function undergoes a regressive development; it reverts to the archaic (q.v.) stage and becomes incompatible with the conscious, favoured function. When a function that should normally be conscious lapses into the unconscious, its specific energy passes into the unconscious too. A function such as feeling possesses the energy with which it is endowed by nature; it is a wellorganized living system that cannot under any circumstances be wholly deprived of its energy. So with the inferior function: the energy left to it passes into the unconscious and activates it in an unnatural way, giving rise to fantasies (q.v.) on a level with the archaicized function. In order to extricate the inferior function from the unconscious by analysis, the unconscious fantasy formations that have now been activated must be brought to the surface. The conscious realization of these fantasies brings the inferior function to consciousness and makes further development possible.”

COGNITIVE FUNCTIONS AND CHAPTER X

I think my shortest description of cognitive functions serve as an intro, so here it is probably the quickest and shortest explanation of cognitive functions ever, in the most basic level:
Extraversion -> Oriented by the object (external oriented, environmental oriented)
Introversion -> Oriented by the subject (internal oriented, oriented onto-self)
Ne -> Intuition oriented by the object, environmental. Oriented by possibilities.
Ni -> Intuition oriented by the subject, internal. Raw intuition and internal images.
Se -> Sensing oriented by the object, environmental. Sensing per se.
Si -> Sensing oriented by the subject, internal sensations.
Te -> Thinking oriented by the object, by data.
Ti -> Thinking oriented by the subject, internal logic-reasoning.
Fe -> Feeling oriented by the object, by shared feelings.
Fi -> Feeling oriented by the subject, internal values.

I also had written extended and long cognitive functions description, doing associations with cognitive science and Big 5 (they also have the Jung description on each cognitive function). So, the first link is to Jung Chapter X, and the other ones are related to the extended definitions that I wrote.
Chapter X
Ne
Ni
Se
Si
Te
Ti
Fe
Fi

And finally my comments:
0) I remain ignorant on the question of the rights about the book, but I dont think there is a problem in quoting parts of a book (although quite big) that is going to do its 100th anniversary next year (yeah, Jung typology is going to be a 100 years old in 2021).

1) Jung mentions “altruism” as an extravert characteristic, however at least on my own search there is no correlation between Extraversion and Big 5 facet “altruism”. He also mentions “distrust” as an introvert characteristic, however in the same way as for Extraversion, there is no correlation between Introversion and Big 5 facet “trust”. My own search is here.

2) Extraversion actually follows a normal Gaussian distribution curve: The majority of the population isnt particularly quite high or quite low on both and is majority in the middle. Although from these statements that is not visible, in the book Jung mentions lots of time the problems of the excessive extraversion and excessive introversion.


3) Yeah, if Myers did finished MBTI in 1933, Jung would be quite unlikely to approve it, since he neither approves the tests nor the “boxing”. But it is quite funny that, in the end, the tests are essential for having type as a science (or, rather, soft science).

4) It is good to note that Jung typology consist of 8 types (one related to each cognitive function), not 16. Although Jung does mention an auxiliary/secondary function and an inferior function (that is simply the opposite of the primary), he was never clear about the auxiliary combination nature on E/I. Although, on the internet, the side which defended that the auxiliary function is opposite nature with the primary function in terms of E/I (meaning, for example, that the feeling auxiliary for Ni is Fe and not Fi), there is a minority defending that the auxiliary is of the same nature (there is even a guy that made a whole website gravitating towards this view). I would interpret as both views as correct, and that would make 32 types in total (remember, Jung came before MBTI, it doesnt need to correspond 16 types, and Jung never used type codes). Jung also mentions situations where the primary or the secondary function can be short or long, meaning that the “distance” between the primary and the secondary function can vary into individuals (he also related this to mental diseases, although none of his statements have been found by either Academy nor in “my book”), meaning that in some cases they can be almost equal to each other. He also never directly mentioned any tertiary, fourth, etc.. directly (that can only show up as an interpretation), there is nothing like “there is a tertiary function and it is...” but the primary, secondary and inferior functions are mentioned directly. Jung never denominated any function stack, only the primary, the auxiliary and the inferior are listed.

5) Jung made some few connections with E and S, and I and N, however these connections has been disproven in MBTI correlations. However, MBTI main stream does not answer us which types are the most introvert, the most extrovert (I believe that is because that would in part expose flaws on the system and make the whole dichotomy things questionable), etc... In my own search, however, it seems that connection does exist in the averages, but not in correlations (I didnt posted about that yet). In average and in general, at least from people who showed up on both Sakinorva and Keys2cognition test, extroversion follows ES>EN>IS>IN. I theorized that this is due to type relations: “I did some search about type and friendships... Haven't posted it yet... I ended up with hundreds of people in total. In general, the overall pattern is that intuitives tend to not mark sensors as their best friends. All search is intuitive biased through net, so I had some sensors that were more like borderline N/S than really sensors that created a mix, but in the sensors side there is some sensor dominance on the best friend list too. I had also perceived that Extraverted Sensors, in average, tends to be more Extraverted than their Extraverted Intuitive counterpart. Taking into account that countries in general, with a few exceptions such as Japan, have 60-80% of sensors, I would explain that with the friendship "research": ENs in general have a harder time getting friends than ESs in general, because they are less compatible with general environment”. The same extends to IS and IN, so, Jung, in his own experience (that has it flaws), probably observed connections between E and S, and I and N, however these didnt existed because there was a link between these, but because Intuitives have a harder time socializing than sensors because most of the world is composed by sensors, making easier for sensor to find friends and harder for intuitive to find friends, thus making intuitive more introverted and sensors more extroverted.

6) In this same page, Jung E/I seems to have a description like it is a fixed personality trait. However, inside the object approach, the dependence on the environment can also influence on the E/I dimension, meaning that a person might be more or less introverted depending on the environment. A person who does not “click” with the environment (thats a tendency, for example, with an intuitive in a room of sensors, or vice versa, although the vice versa is way less likely) tends to have a worse relationship with the environment (or the object). Some research I read of shows that the environment plays a big role into extroversion.