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all. Since it is primarily controlled by subjective preconditions, and is only secondarily
concerned with the object, this feeling appears much less upon the surface and is, as a rule,
misunderstood. It is a feeling which apparently depreciates the object; hence it usually becomes
noticeable in its negative manifestations. The existence of a positive feeling can be inferred only
indirectly, as it were. Its aim is not so much to accommodate to the objective fact as to stand
above it, since its whole unconscious effort is to give reality to the underlying images. It is, as it
were, continually seeking an image which has no existence in reality, but of which it has had a
sort of previous vision. From objects that can never fit in with its aim it seems to glide
unheedingly away. It strives after an inner intensity, to which at the most, objects contribute only
an accessory stimulus. The depths of this feeling can only be divined -- they can never be clearly
comprehended. It makes men silent and difficult of access; with the sensitiveness of the mimosa,
it shrinks from the brutality of the object, in order to expand into the depths of the subject. It puts
forward negative feeling-judgments or assumes an air of profound indifference, as a measure of
self-defence.
Primordial images are, of course, just as much idea as feeling. Thus, basic ideas such as God,
freedom, immortality are just as much feeling-values as they are significant as ideas. Everything,
therefore, that has been said of the introverted thinking refers equally to introverted feeling, only
here everything is felt while there it was thought. But the fact that thoughts can generally be
expressed more intelligibly than feelings demands a more than ordinary descriptive or artistic
capacity before the real wealth of this feeling can be even approximately [p. 491] presented or
communicated to the outer world. Whereas subjective thinking, on account of its unrelatedness,
finds great difficulty in arousing an adequate understanding, the same, though in perhaps even
higher degree, holds good for subjective feeling. In order to communicate with others it has to
find an external form which is not only fitted to absorb the subjective feeling in a satisfying
expression, but which must also convey it to one's fellowman in such a way that a parallel
process takes place in him. Thanks to the relatively great internal (as well as external) similarity
of the human being, this effect can actually be achieved, although a form acceptable to feeling is
extremely difficult to find, so long as it is still mainly orientated by the fathomless store of
primordial images. But, when it becomes falsified by an egocentric attitude, it at once grows
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PSYCHOLOGICAL TYPES
41
unsympathetic, since then its major concern is still with the ego. Such a case never fails to create
an impression of sentimental self-love, with its constant effort to arouse interest and even morbid
self-admiration just as the subjectified consciousness of the introverted thinker, striving after an
abstraction of abstractions, only attains a supreme intensity of a thought-process in itself quite
empty, so the intensification of egocentric feeling only leads to a contentless passionateness,
which merely feels itself. This is the mystical, ecstatic stage, which prepares the way over into
the extraverted functions repressed by feeling, just as introverted thinking is pitted against a
primitive feeling, to which objects attach themselves with magical force, so introverted feeling is
counterbalanced by a primitive thinking, whose concretism and slavery to facts passes all
bounds. Continually emancipating itself from the relation to the object, this feeling creates a
freedom, both of action and of conscience, that is only answerable to the subject, and that may
even renounce all traditional values. But so much the more [p. 492] does unconscious thinking
fall a victim to the power of objective facts.
4. The Introverted Feeling Type [ Pobierz całość w formacie PDF ]

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