SOME BASICS ABOUT THE FUNCTIONS
[Note: Sometimes I refer to the cognitive functions with other words, like âframesâ or âmodesâ.]
The functions are real, but they are not what most people think.
1. WORK IS NOT A FUNCTION.
This is pretty obvious, but Iâve seen a few things out there that seem to indicate that some people think otherwise. All the types do lots of things that could be called âworkâ. The problem is that the common definition of that word depends on what the system/society considers âvaluableâ, and thatâs another thing entirely. Homework for this point: read this post.
2. ATTENTION IS NOT A FUNCTION.
Some people say that some types get easily distracted, that they have a short attention span, etc. Itâs funny because they donât seem to agree on which ones exactly: the Ss or the Ns. Haha. Either way, thatâs totally wrong. Itâs pretty clear that anyone can be focused or absent-minded, it all depends on what you consider âthe important thingâ: Ss are probably more attentive to details, Ns tend to find it easier to follow abstract topics, etc. And you also have other circumstantial factors, for example: who are we with, whatâs our relationship with them, what are they doing, etc. Homework for this point: imagine different types being oblivious to different things, and focused on others.
3. MEMORY IS NOT A FUNCTION.
Youâve probably heard that Si is about memory, and/or that SJs remember a lot of things. Well, thatâs totally mistaken, and a sure sign of ignorance about the functions. Memory has nothing to do with any particular frame. It depends on the nature (proper/ghost) and the position of the functions (conscious/unconscious), not on one of them. The ghost functions are extremely volatile: you could say memory doesnât work well with them at all. With the proper ones (the ones we talk about the most, the ones we actually have), the more conscious a frame is, the better your memory about it, especially in the sense of availability, clarity, specifity, etc. You remember the unconscious ones, too, but thatâs precisely the thing: they might be forgotten memories. So any type can be forgetful or the opposite, but what they remember and forget is not in the same category of things. Homework for this point: imagine, for example, an ISTJ with very bad memory, and an ENFP that remembers a lot, and try to picture in what sense their memories are different.
4. EMOTION IS NOT A FUNCTION.
Youâve probably read somewhere that Fi and/or Fe are about emotions, that Fs are more emotional than Ts, etc. Thatâs one of the worst misconceptions about the types, and a sure sign of ignorance about typology. Emotions have nothing to do with the functions. Jung said it himself: âFeeling according to this definition is not an emotion (which, as the word conveys, is involuntary). Feeling as I mean it is (like thinking) a rational (i.e. ordering) function.â In fact, if this has anything to do with the types, itâs clearly with the E/I dichotomy: as you can see here, two of the facets of that dimension are âExpressive (E) - Contained (I)â and âEnthusiastic (E) - Quiet (I)â. Thatâs essentially the âbeing emotionalâ thing. So, part of the task here is to imagine a lot of versions of each type (happy, sad, angry, emotional, cold, etc), and understand it for what it is: a rather superficial thing. For something deeper, we can look at temperament, for example.
5. IMAGINATION IS NOT A FUNCTION.
The MBTI facet âRealistic (S) - Imaginative (N)â is not so much about that capacity but the value we put on things vs ideas. For example: S types usually try to improve and repair things using [the] things [themselves], they work with the physical world, actually doing something, while N types tend to look beyond the immediate for solutions, and thatâs why their proposals are usually considered more inventive, fanciful or whimsical than useful or practical. This doesnât even mean that all Ss are realistic and all Ns are imaginative (for some of them this could be a facet that doesnât match with their letter), itâs just the general case.
Imagination is, in Jungâs own words, âthe reproductive, or creative, activity of the mind generally, though not a special faculty, since it may come into play in all the basic forms of psychic activity, whether thinking, feeling, sensation, or intuitionâ. So imagination manifests itself in different ways, and we are conscious of its diverse forms in the same degree that we are conscious of our thinking, feeling, sensation or intuition. Apart from that, the intensity and reliability of that imagination varies from one person to another. One way to understand this could be: T types are more or less imaginative about things that work, systems and concepts, Fsâ imagination gets them more or less infatuated with people, ideals and things, S types get more or less moved by sensory experiences, and Ns have a higher or lower ability to invent/infer connections.
6. WILLPOWER IS NOT A FUNCTION.
Both extraverts and introverts, both feelers and thinkers, both sensors and intuitives, and both judgers and perceivers can be âstrong[er]â or âweak[er]â in this sense. They can be all more or less enduring and persevering (for or against, doing or not doing, etc), itâs just that the things they are determined about are very different. So, for example, the âweakestâ IJs are probably much steadier than the âstrongestâ EPs when it comes to maintaining introverted judgments, and the âstrongestâ STs are probably much less resolute than the âweakestâ NFs when it comes to the implications of values.
7. INTROVERSION IS NOT SUBJECTIVITY. EXTRAVERSION IS NOT OBJECTIVITY.
Some people seem to think that introversion means âpersonal opinionsâ, âmade up thingsâ or something like that. They think it means âarbitraryâ or even âunrealâ. Well, those people have no idea what they are talking about.
This is what Jung said about the introverted attitude: âI 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.â And also: âThe 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 objectâ.
Now letâs remember what he said about extraversion: âIn the extraverted attitude the inferior functions always reveal a highly subjective determination with pronounced egocentricity and personal biasâ. That is: the unconscious of extraverted people brings subjectivity into their work, making it actually not that objective. The things they work with are objective (observable, tangible), but there is no human[-derived] work that doesnât go through a subject at some point (usually at both the start and end points), because thatâs what we are: subjects.
âOnly a sick mind could forget that cognition must have a subjectâ. There is no reality without a subject, the subject is reality. You canât analyze anything from any supposed âperfectly objective external standpointâ, because the analysis is always made by a subject. And if you start talking about machines and how âneutralâ they are you are being twice as subjective: the machine is made by subjects, and the output of the machine is also interpreted by subjects. You canât escape the subject. You just canât. In fact, the subject is everything. And the most âneutralâ and âobjectiveâ you can get will always be from some internal standpoint. You just have to accept that. Thereâs nobody out there. This is only you.
Both âobjectivityâ and âsubjectivityâ (or truth and lies) include extraverted and introverted âcomponentsâ or âpointsâ. Just as the frames imply each other in pairs (Te-Fi, Ti-Fe, Se-Ni, Si-Ne), so the workings of the mind, and everything we do, contain both extraverted and introverted âelementsâ, and there is no way to separate them. The ultimate principles behind the frames can be understood as âindependentâ (thatâs what we try to do every time we talk about Te, or about Se, etc), but in reality they are always, at the very least, paired with their corresponding opposites. So, the very existence of the extraverted factor implies the introverted one, and vice versa. You canât have one without the other. So the truth and the lies must all be distinguished and found in that âdualâ reality. You canât look [or pretend/fool yourself thinking that you look] only to one âsideâ, in search of the truth. You are always on both sides at the same time.
8. THE REAL FUNCTIONS ARE NOT THE ONES FROM THE FAMOUS âSTACKâ (OR SOCIONICS).
I have already explained this in earlier posts. In order to begin with a solid foundation for a true understanding of the functions, the first thing you need to do is forget everything you might have heard or learned about the âfunction stackâ, Socionics, or any other model that says the dominant and the auxiliary have different directions, or that assigns a perceiving dominant to J types and/or a judging dominant to P types, because thatâs simply wrong. From now on, every time you see someone talking about âNeâ, âFiâ, âextraverted sensingâ, âintroverted thinkingâ or whatever, you need to know where that person got that term from: if it was from the function stack, Socionics, etc, itâs not reliable.
9. THE FUNCTIONS ARE NOT TOOLS.
Youâve probably read a lot of expressions like âTe-userâ, âNi-userâ, âusing Tiâ, âuse your Neâ, etc. Well, all that comes from people who donât really [want to] get what the functions actually are. The functions are not objects for you to employ. They are not even apart from you. They are not âselectableâ or âapplicableâ, like tools are. You canât catch a person in the precise moment [s]heâs âusing Fiâ, or whatever. The functions are always working. They are not different âalternativesâ for you to choose from, and you definitely donât âuseâ them.
Sometimes behind this misleading comparison lies the idea of developing some kind of âskillâ with the functions, the idea of âusing them betterâ, but only if you follow someoneâs âadviceâ, of course. Here we have again a way of taking advantage of your supposed âweaknessesâ, and sell you some kind of âtrainingâ. Not helpful at all.
10. THE FUNCTIONS ARE NOT PREFERENCES.
The letters of someoneâs MBTI are not preferences. The functions are not preferences. The order of the functions is not a preference. The word preference implies choice, and you canât choose anything about your type. Anything. Your type is not determined by the things you âfind more interestingâ. This whole distorted understanding is, together with the function stack disaster, among the worst of Myersâ deeds: saying and spreading the idea that you can choose what you are.
No, Liz, sorry. Again. Your type, and everything that constitutes it, is not being decided every time you take a moment and put your hand on your chin, considering your âoptionsâ. âHmmm⌠What psychological dimension can I use here? Do I go with feeling or with thinkingâŚ? Do I introvert them now, or maybe later?â Hahaha. No. Stop it. Thatâs completely wrong. And you know it, Liz. I think you know it but you are, letâs say⌠a bit stubborn, and you want to make people feel bad for what they are, hoping that your approach will make them âbehaveâ. Thatâs why you lie to them saying that they choose what they are. They donât, Liz. They donât.
The only choice you have here is what you do with the knowledge of this reality, the reality of everyone having a definite type, forever: do you actually care? Do you try to identify which type you are? Why? What are you going to do after that? Do you want to know other peopleâs types? Why? Do you want to admire the flowers, or do you want to cut them and put them in pots?
11. THE FUNCTIONS ARE NOT PIECES.
The idea of pieces implies the concepts of isolated parts and building, but the mind is not a construction set. You canât build anything with the functions, because you canât separate or rearrange them. That would be like changing your type consciously, and thatâs fantasy-land. Or should I say science-fiction-land, because whatâs usually behind this misconception is the absurd (and harmful) âfuturisticâ view that looks at human beings as if we were some kind of machine. Sorry, but thatâs just pathetic.
All those who just canât stop making comparisons and âanalogiesâ about how our perceptions, thoughts and feelings are just a question of âprocessing informationâ are completely untrustworthy and useless as sources of real insight about the mind, because they just canât see it like it is.
The brain is not a computer, no matter how many times you hear that. And itâs both amazingly ignorant and incredibly insulting to advertise and promote our self-understanding from such a limited and short-sighted perspective. Thereâs no âhardwareâ or âsoftwareâ because you canât separate body and mind. We are not pieces of equipment. We are not data processors. We are not mere carriers and transmitters of ones and zeros, we are not [re]programmable, and we are not machines. You canât replicate us.
12. THE FUNCTIONS ARE NOT INGREDIENTS.
A lot of people seem to âunderstandâ the âfunctionsâ as if they were drugs or some kind of ingredients or chemical elements in our blood: they use expressions like âhigh Feâ, âlow Tiâ, âstrong Teâ, âweak Neâ, etc. Well, thatâs all nonsense, and a sure sign that those people donât know what they are talking about. The frames are not âhighâ or âlowâ. They are not different quantities, they donât âpile upâ and they donât âadd upâ.
The concept of ingredient implies the idea of some kind of recipe. And a âmodelâ, of course. Again. Just like in the previous points, thereâs always in the background of these descriptions the implication that we can do something to change the composition, like getting a Fe-injection in the morning, or some Ti-pills with every meal. âMan, I was really low on Te yesterday, but I just thought about bulldozers for a minute and a half, and my Te was high againâ. Now guess who is the merciful soul thatâs going to tell sell you how to change those levelsâŚ
Anyway. This misinterpretation is too linear and crude. On top of other things, itâs unaware of the conscious-unconscious division and of the way each auxiliary is conditioned by each dominant, so it doesnât refer to the real functions. Itâs more like a superficial analysis of a personâs internal dialogue, or its composition, with the assumption that you need to take into account a predetermined set of concepts or ideas in order to make the âoptimal decisionâ, or something like that.
13. THE FUNCTIONS ARE NOT HAPPENINGS.
Some people go looking for the functions as if they were paparazzi: âHow can I recognize Ne?â, and âQuick! Take a picture of that Ti!â. Haha. Yes, thatâs a bit silly. The functions donât âhappenâ. The functions are not like a laugh, a cough, a cold or a sneeze. They are not ocurrences. This is a very extraverted point of view, that only seems to notice whatâs tangible/measurable, and then makes lots of external â internal assumptions. Well, the functions are not out there, sorry.
In fact, the âfunctionsâ are not functions, at all. They are internal frames. Reality is the function. *record scratch* Whoa. What? Yes. I repeat: *clears throat* *microphone feedback*
14. REALITY IS THE FUNCTION. THE âFUNCTIONSâ ARE THE COORDINATE AXES.
Reality (both internal and external) is, in the mathematical analogy, the true âfunctionâ, and whatâs called âthe functionsâ is actually the psychological coordinate axes that receive and interpret that big and complex and messy and strange and moving function (thatâs why I call them frames). You have 2 main axes/frames: one of perception and one of judgment. Half of each axis is conscious, and the other half is unconscious. They get whatâs there, anywhere, and arrange or extract some kind of information/sense from it. For you.
The way Jung described the functions was with the phrase âX tells you this about thingsâ, âY tells you that about the same thingsâ, etc. So both you and the things are already there, and the functions go in between, and they give you some kind of information about the world. So, in reality, if you think about it, all the functions are perceiving functions: they bring/show you something.
The functions are the senses of your mind.