[INTJ] Descriptions of the MBTI Step IIť Facets

Descriptions of the MBTI Step IIť Facets

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This is a discussion on Descriptions of the MBTI Step IIť Facets within the INTJ Forum - The Scientists forums, part of the NT's Temperament Forum- The Intellects category; Later I will add the other three dichotomies and their facets. This is the first dichotomy, and once I have ...

  1. #1

    Descriptions of the MBTI Step II™ Facets

    Later I will add the other three dichotomies and their facets. This is the first dichotomy, and once I have added them all, I will post them as my first article contribution to PerC. I am posting them first here for discussion and evaluation as I go. I will try to do at least one dichotomy a day.

    The Extraversion-Introversion Facets

    The five facets of the Extraversion-Introversion dichotomy are Initiating-Receiving, Expressive-Contained, Gregarious-Intimate, Active-Reflective, and Enthusiastic-Quiet.


    This core facet of the E-I dichotomy is broad and general and describes a person's basic orientation to communicating and connecting with others.


    People at this pole get pleasure from mingling with others in large or small gatherings. They enjoy connecting and helping people in a group make connections with others. They are particularly adept at and enjoy the light conversation characteristics of receptions, meeting breaks, and formal and informal parties. Connecting with people they already know, even if only briefly, is also an essential part of the process. At large social gatherings, they are usually quite comfortable introducing themselves to people they may have heard about but do not yet know. In doing so, they are adroit at finding some common ground from which to get to know the other person.

    Initiating people are able to keep a conversation going. They can talk to almost anyone indefinitely and have the socially relevant information that is useful in unstructured settings. They enjoy mixing, so they tend to seek others out. They may even feel somewhat stifled if they can't easily circulate and make contact with a lot of people in informal group settings. They will readily move on to new connections in a conversation as they are good at starting up a dialogue. However, they keep a continuous lookout for new people with whom to make contact. Once initiating people see someone they have not yet had a chance to connect with, they will often wrap up their present conversation and move on to the next person. Initiating people also help facilitate interaction among others. They enjoy "getting things going" in a social situation and often have the kind of information that helps them make such connections.


    People at this pole are much more comfortable letting conversations come to them than initiating contact. This is particularly so in a group and with people they don't know. At social gatherings they are much more likely to be introduced to new people than to introduce their friends or acquaintances to one another. They are more comfortable talking to people they know than making new connections. Part of their Receiving approach stems from the effort it takes to keep a conversation going with someone with whom they seem to have little in common. In addition, their Receiving approach makes it unlikely that they will have enough common ground for a lengthy conversation with someone they don't know. However, Receiving people are often introduced by an Initiating friend to someone who values their unique job, expertise, personal background, leisure activity, or travel experience. Then this happens, the Receiving person is quite able to talk at length with a new acquaintance because the discussion centers on a topic that he or she knows in depth and enjoys sharing. Unlike Initiating people, Receiving people may feel uncomfortable and adrift in informal group settings if they are not anchored by a known person or topic. As a result, they may literally corner someone they know and spend as much time as possible in conversation with that person.


    This facet's focus is on communicating one's emotional state, feelings, and experiences.


    People at this pole are quite ready and willing to share their feelings, thoughts, personal history, interests, and opinions with others. Indeed, they feel that not doing so would be dishonest and possibly damaging to the health of their relationships. They prefer open and honest communication and are forthright about expressing their feelings. In a meeting or group setting in which an uncomfortable but unacknowledged feeling is circulating, and Expressive person is often the one to bring that feeling into the open. The whole group is then able to deal with it. Expressive people seek two-way and open conversations about feeling states. If a relationship lacks this essential characteristic, they may experience it as not complete or genuine, and usually will say so. They are therefore easy to get to know since it does not take long for them to make their feelings and views known. Their openness also includes whatever aspects of themselves are relevant to the conversation, situation, or relationship at hand. At its best, this facet if Extraversion in its most sincere and genuine form. It is not compromised by self-conscious hesitations, second thoughts, or a wish to impress others. In addition to expressing themselves to others, Expressive people need the feedback others give them. This two-way interaction helps them process their own thoughts, feelings, or issues. People at the Expressive pole often discover how they feel or what they think in discussion with others. Others can thus acquire a very close knowledge of the Expressive person's thought process.


    People at this pole are selective about what and with whom they share information about themselves. This includes, among other things, feelings, thoughts, personal history, interests, and opinions. They tend to reveal their interests most readily when a conversation happens to hit on a favored topic and share their personal history when comfort has been established with another person and such sharing becomes relevant to the conversation. It is often difficult for others to know about Contained people's thoughts and feelings since they tend to be sparing with both words and body language. Then they are under stress or upset, Contained people may be less able to talk to others about their distress than they normally would be. The greater their distress, the harder it is for them to find either the words or the energy to communicate their inner state. They believe that their turmoil is known and can be understood only by them, so others' input would not be helpful. They do not think that others would want to know what is going on with them, or they may fear that discussing themselves will be an interruption or an imposition. It therefore takes considerably longer to get to know Contained people than it does their Expressive counterparts. A sufficient level of trust must exist before they feel free to share truly personal matters. Even when personal affairs are not the issue, Contained people still may not be given to a high level of self-disclosure. This is not because they are guarded, mistrustful, worried, or self-conscious about themselves. Rather, they need to process their experiences internally and at length before they will be ready or even able to share them. Processing an issue through talking to others is usually a very poor way for Contained people to discover their own thoughts and feelings. Talking can even hinder self-discovery because others' input may interfere with their own assessments. External sharing can begin and others' views can be helpful only after the internal processing has been completed.


    The focus of this facet is on the breadth and depth of one's connections to others.


    People at this pole enjoy friendships and associations with a variety of people. The number of relationships and their heterogeneity are both important in their social life. Such relationships are typically enjoyed in group settings, where group interaction is likely, rather than in one-on-one dialogue. Variety in relationships is highly valued because of the diverse interactions involved and the wide range of activities made possible. Being popular and known by a wide circle of people provides Gregarious individuals with the meaningful foundation needed to develop their personal identity. It is from the broad expanse of such networks and the popularity they offer that a sense of personhood occurs. Gregarious people also value the freshness and adventure of making new friends and the chance to connect with others who have larger social networks. They like opportunities to expand their circle of friends and acquaintances through meeting new people. They also see their friendship networks as a way of opening doors to new and bigger horizons of experience. If they want or need to change jobs, they have a readily available network of people with whom they can connect, and they are able to make the most of their contacts. Being cut off from this network is stressful in two ways: It prevents them from knowing the latest news about the many people with whom they interact, and it leaves a void in their sense of self. This void cannot be filled even by frequent contact with their closer friends. Through contacts with many different people, people at this pole develop the social dexterity to respond to diverse expectations without compromising their own identities. They are able to juggle several different people-oriented tasks at once without compromising their performance of any of them. Maintaining connections with a variety of people also gives them a heightened sensitivity to the subtleties of communication. They are apt to pick up on nuances of meaning that may be overlooked by people with fewer social contacts. In large group settings they are aware of the flow of the group's mood or sentiment. However, they may not always be sensitive to the opinions of emotional states of more reserved group members. In smaller groups, where they have more time and opportunity to connect with most people, they can be quite attuned to involving quieter people, who may have unique viewpoints or needs.

    Finally, Gregarious people can respond rapidly in social contexts that involve a series of quick exchanges with others. They are comfortable with the lively give-and-take of social mingling that occurs in large groups. In group meetings where they know most of the people, their contributions may carry more weight than those of their Intimate counterparts. One reason is the broad awareness of group sentiments that they acquire by touching base with many people. In doing so, they get a good sense of what views, proposals, or compromises may be acceptable to the majority of group members.


    People at this pole are most at ease in social exchanges with others whom they know well. They find social mingling and quick chitchat with a large number of people unappealing, if not something to be avoided. They prefer lengthy one-on-one conversations with few interruptions. For them, conversation cannot occur in a group. Rather, it involves a back-and-forth exchange with one person where together they spiral deeper into a topic. They don't like people changing the subject or intruding other topics into the discussion. Their preference for deep, intimate exchange may lead them to avoid large group situations where they don't know anyone. When they are in a large group, they try to find others who prefer one-on-one exchanges. In a large, freely mingling group, they may spend an entire evening talking to one or a few friends with whom a private, exclusive, and well-known connection can be maintained.

    People at the Intimate pole greatly prefer a limited range of friendships. They feel comfortable sharing the more personal aspects of their lives with very few people. A Gregarious person might share such details with a much broader circle. For the Intimate person, both the information itself and the sharing of it are reserved for only certain people. For this reason, the Intimate person's friendships entail a significant amount of trust, tend to develop slowly, and require a fair amount of time to maintain. The time commitment is great enough, in fact, that Intimate people feel they simply do not have the time or energy to maintain a large number of true friendships.

    Intimate people also tend to be involved in a more selective set of interests and activities than are their Gregarious counterparts. They enjoy concentrating their energy on specific interests that they can explore in depth over fairly long periods of time. They dislike being involved in so many activities that they are unable to give each of them the extended attention they feel is needed, appropriate, and satisfying. Cursory involvement may make the work meaningless or make them feel uncomfortable about not being able to do a better job.

    For people at this pole, the intimacy involved in sharing secluded parts of oneself with a trusted friend is much more highly valued than is popularity. The shared parts of the Intimate person constitute the real "who I am." An Intimate person who lacks deep friendships is as important to the Intimate person as being popular and having a wide social circle is to the Gregarious person. However, it may be more difficult for the one seeking intimacy to satisfy this need. In group discussions, the views and comments of Intimate people may involve a fairly in-depth consideration of both the topic and their associations to it. Consequently, when the exchange involves a rapid series of remarks by different people, the Intimate person's lengthier processing may delay his or her comments and observations. As a result, a valuable contribution may remain unspoken because of the dynamics of a larger group.

    In social contexts, people at the Intimate pole seek out experiences they believe they are more likely to enjoy. They prefer environments with intimate interactions, and they may not value opportunities for networking. Their comfort, interests, and satisfaction lie in intimate connections with others. They want to focus on the substance of their own and their friends' inner lives. In focusing at that level, they may be more adept at picking up nuances of meaning from intimate friends than they are at recognizing the nuances of group dynamics.


    The focus of this facet is on how a person engages with his or her general environment for entertainment, socializing, and learning.


    People at this pole like to be actively engaged with their environment, especially when this means energetic face-to-face interactions with others. They prefer active involvement over passive viewing and find parties more entertaining than watching a performance. They like to be actively and socially engaged rather than detached and removed from the action. Active people may lean toward pursuits that permit them to actively engage with the world. They may also prefer work and activities there they can contribute by speaking rather than writing. They are comfortable meeting strangers and often take the lead and do much of the talking in social interactions. They also tend to learn better by doing, listening, and questioning than by independent study or reading, and they like to communicate by speaking to people face-to-face. Participation is the means by which they come to know themselves, the world, and how self and world are dynamically connected.


    People at this pole seek out and enjoy entertainment that evokes visual, intellectual, or mental responses. They prefer this over participation in an activity and, in fact, such evocation may actually be the way they participate. They enjoy the interaction of their own mental responses with creative, artistic, intellectual, or cultural works. They participate just as fully as Active people, but with different kinds of activities that can be enjoyed internally rather than externally. For Reflective people, the meaning of things arises from their active mental engagement with them. Physical or verbal interaction with their environment is often unnecessary. Consequently, they tend to learn best from written material that they can read on their own. In this way, their learning can be structured by the (possibly lengthy) mental associations they make to the material. A group process that interrupts their internal dialogue is not an effective way for Reflective people to learn or an enjoyable way for them to use leisure time. They communicate with others most comfortably through writing and reading. Meeting and interacting with strangers can be uncomfortable and they are likely to let others keep a conversation going in social situations.


    This facet focuses on the level and kind of energy one brings to exchanges with others, rather than on the content of what is exchanged.


    People at this pole are talkative, hearty, and lively. They enjoy conversation for its own sake. They like the give-and-take of conversation and emit and receive energy through talking to others. Verbal exchange is a stimulant; it activates a reservoir of social energy that bubbles forth with high octane and good spirit. As a result, they especially enjoy discussions in group settings; the lively input from several people helps create a conversational event bordering on a spontaneous social art form. Their enthusiasm for connecting in a direct and immediate way also carries over to one-on-one conversation. The basic enjoyment comes from a love of communicating with others.

    Enthusiastic people tend to be among the first to know what is going on among their network of friends and acquaintances. This is because they are attracted to settings where people are mingling at a high level of energy. They readily pick up and remember information about people they may not know personally but who are the subject of current conversation. Enthusiastic people seek out group settings where collective energy is high and upbeat. They are attracted to places and events with lots of action and to other people who like the same level of energy. This does not necessarily mean they like raucous parties. Rather, people at this pole enjoy gatherings where the joy of just being with others can flow freely and find expression in whatever form happens to evolve at the time.

    Enthusiastic people tend to like being the center of attention and, in their enthusiasm, may overstate or embellish their accounts of events. For Enthusiastic people, the main purpose of an entertaining conversation is not to communicate matters of fact. Rather, it is to create a social, interactional happening that is engaging, lively, and simply fun. Stories are often a primary medium for this kind of exchange. Through stories, they can share the most entertaining sides of their personal histories as well as emotional states in the present moment. While they are not the only instrument by which Enthusiastic people create amusement, stories are a particularly engaging means by which they can entertain themselves and others.


    People at this pole usually have a calm bearing. They are reserved and quiet, even in group settings where their Enthusiastic counterparts are creating lively and animated interactions. The quiet and reserve of people at this pole are a function of energy level; their response to group and social exchanges is simply at a lower level of energy. The stimulation from interacting with others neither energizes now animates them. In fact, it may drain the energy they have available for interacting with the world. This does not mean they are uninterested or uninteresting. Rather, their level of social output and response is subdued. One effect of their reserve is that the subtleties and meanings of their responses may easily be overlooked or misunderstood. Others may catch their meaning only if they are willing and able to attend carefully to the low-key style of Quiet people.

    There is evidence suggesting that this kind of quietude has a physiological basis. It is likely that Quiet people have a highly active internal response to social stimuli. They are not underresponding, although it might look that way to an observer. Studies of brain wave patterns have shown that Introverts exhibit much greater levels of arousal to external stimuli than do Extraverts. This difference is what we may be seeing in Quiet people. Their internal responses are so active and riveting that they minimizing the energy available for making animated reactions that the outside world can see. Whether this phenomenon is specific to the Enthusiastic-Quiet facet as opposed to a generalized feature of an underlying preference for Extraversion of Introversion must await further brain wave studies.

    One consequence of being energized internally is that Quiet people may sometimes be more succinct and reveal less than they intended, especially to people who don't know them well. This is not a deliberate effort to economize words, to keep others in the dark, or to maintain a high level of privacy. They say less than they may mean because of the overwhelming richness of the inner experience they are trying to convey. Quiet people may not be able to fully describe their interior world because its parts are so highly interconnected (for Intuitive types) or so rich in detail (for Sensing types). They find it hard to put their awareness and understanding of their inner, personal world into words. They may thus understate things in order to minimize the cascade of inner images that a stronger statement would create. Finally, Quiet people may be the last on a grapevine to hear what is going on. This is partly because they interact with fewer people and thus have less access to the exchange of information. Being one of the last to hear, however, is not the same as not knowing. Quiet people generally do have connections with others who will keep them informed.
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  2. #2
    INTJ - The Scientists

    Abraxas, are you putting all of this information in one place such as a blog?

  3. #3

    Quote Originally Posted by Cetanu View Post
    Abraxas, are you putting all of this information in one place such as a blog?
    I'm posting it here first, and after I finish each dichotomy, I'm submitting it to PerC as a complete article. It took about an hour to type all that up, and I'm too lazy to do it all in one day.
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  4. #4

    Within the facets you can see the Fi/Fe aspects come into play. It might be a good measure for the people unsure of their type to measure against if there is that key difference between the two, ie INTJ vs INFJ or INTP.
    Abraxas and Figure thanked this post.

  5. #5

    The Sensing-Intuition Facets

    The five facets of the Sensing-Intuition dichotomy are Concrete-Abstract, Realistic-Imaginative, Practical-Conceptual, Experiential-Theoretical, and Traditional-Original.


    This core facet of the S-N dichotomy has a broad focus on how we generally perceive the world and the kinds of things to which we direct our attention.


    People at this pole are grounded in the tangible aspects of their world. They like factual information and favor things that are tangible and concrete over those that are intangible and abstract. They use their concrete orientation for communicating with others, in their style of learning, and in forming their views of how the world works. Their Concrete approach also shows in their choice of daily activities as well as in their preferences for entertainment and leisure pursuits.

    Concrete people are apt to use literal and specific words and to employ images that convey the fine details of sensory impressions. They understand best when others communicate with them in a similar style. Their most trusted referents are words and descriptions pointing to things that are tangible and real to the senses. For them, the world primarily consists of things that can be perceived by the senses and verified experientially. Such verification must be based on some physical, sensory process that is directly experienced by themselves or others. Verification is thus central to a Concrete view of the world. Concrete people tend to rank things according to how verifiable or real they are. They are likely to dismiss abstract concepts because they seem less believable, important, and relevant, not simply because they are intangible.

    Concrete people tend to make little distinction between things that are abstract and those that are fanciful. Both have lower credibility, meaning, and value than sensate things. Abstractions are not physically verifiable and do not provide information about tangible things or their relationships. They therefore seem less valuable, useful, or true. Concrete people value specific instructions about how to fix a carburetor, wire a house, or bake a cake much more than the principles of combustion or the theories of electric currents or chemical bonding. Fanciful things are not appealing to Concrete people because they are unreal, or simply boring and a waste of time. A Concrete approach attaches a value hierarchy to intangible things. This does not involve a Thinking or Feeling judgment; rather, it is a function of how grounded something is in the tangible world. Once its "tangibility value" has been determined, Thinking or Feeling judgments can be brought to bear.


    For people at this pole, real and important meanings lie in ideas and abstractions. The tangible world merely provides the associations from which meaning is created. Physical reality does not have meaning in and of itself, and may be regarded at times as irrelevant, annoying, distracting, or misleading. Concrete reality is primarily a stimulus for directing attention to the more interesting realm of intangibles. Meanings arise from the relationships of "things" to one another, and from their power to generate additional ideas or associations. Abstract people find it appealing to consider the number and variety of possibilities that emerge when one abstracts the meaning of things.

    For the Abstract person, ideas are brought to life and given reality by their meanings and associations. A "fact" may be just an isolated occurrence and therefore may have no inherent meaning; it is what the fact represents that is primary. Ideas that cannot be connected to other notions are not as real. They do not have the value, interest, or excitement of ideas with many interconnections. The reality of the person at this pole is made up of ideas, abstractions, symbols, and figurative images. Physical objects or events that appear to contradict an abstraction or idea are likely to be regarded as exceptions, flukes, or simply obstacles to be overcome and worked around. Tangible evidence mainly serves to redirect the pattern of associations the Abstract person tries to make among ideas. The Abstract person will not necessarily abandon his or her ideas because of contrary material facts. Such physical evidence will only later stimulate modifications of ideas, abstractions, and generalizations.

    People at this pole tend to communicate using words, expressions, and descriptions that evoke associations. This is because the tangible world is less important than the world of symbols and ideas. Even when referring to specific objects or events, meaning is not limited to what is tangible. Instead, the gist of what is being communicated lies in the abstract associations that can be made to the word. Thus language is primarily a means of implying something rather than specifying it. Using language to describe the details of one's environment is only a secondary consideration.


    This facet describes how we develop something new through dealing with the tasks and problems of daily living and working.


    People at this pole focus on things that are pragmatic, where one can make a useful difference. They therefore emphasize objects, activities, ways of doing things, and kinds of knowledge. Realistic tasks may involve everything from the routines of daily living to those required to build a boat or construct a space shuttle. A central goal is efficiency in use of time, energy, and money, especially in serving a useful and tangible purpose. Realistic people attach a value to practical tings that has nothing to do with Thinking or Feeling judgments. Valuing of things stems from the greater attention, credibility, and time that the Realistic person gives to them. Things having little or no tangible impact on the detailed steps involved in a task or activity are considered to be of little value.

    Realistic people value "things" in and of themselves as well as the uses to which these things can be put. They therefore tend to get along better and enjoy being with others who also appreciate tangible objects and goals. Such relationships allow Realistic people to benefit from factual knowledge and experience in areas beyond their own expertise. A shared Realistic outlook also provides a means of verifying, sharing, and reaffirming who one is, what life is about, and what is important. The shared worldview of Realistic people leads to a shared sense of humor. The humor of Realistic people differs from that of Imaginative people.

    Realistic people like to have a generalized sense of how things work in the tangible world. With repeated experience and practice, their hands-on knowledge of the material world becomes the "common sense" that is so highly valued by Realistic people. Such common sense adds a worthwhile stability and efficiency to daily life. It also helps them feel, quite literally, grounded in the world. It prevents having to deal with the inevitable complications that result when common sense is lacking. The Realistic person therefore attends more to sensible, matter-of-fact things, solutions to problems, and people than to those that might be considered fascinating or imaginative. For Realistic people, things that are merely fascinating or imaginative are apt to offer little utility because they refer to things that are removed from tangible reality.


    For people at this pole, tangible things are not nearly as important as the possibilities they suggest. Matters of fact are valuable mainly for the associations and images they bring to mind. Images are real and important; the material things from which they derive are only secondary. In fact, once a chain of associations and images has been inspired by something tangible, the initial object or fact may be forgotten. The Imaginative person will then take great delight in stringing together a succession of creative images. This kind of creative process itself may be valued as much as any of the ideas that are generated by it. For example, Imaginative people may fill journals or sketchbooks with creative output that is never published or shown to another person. When the process has run its course, the Imaginative person may move on to something entirely different or focus on the reality of whatever ideas seems most "promising." There is unlikely to be any practical, step-by-step procedure for getting something done.

    Imaginative people value creativity for its own sake; the very newness of an idea is itself appealing. They can mentally play with an idea, exploring a new and previously unknown territory of possibilities. The originality of Imaginative people is frequently inspired by the need for a solution to a practical problem, to which they can respond by trying to transcend what they see as the limits imposed by specific details. The question "tried-and-true" procedures and implicit assumptions about things, operations, objectives, and people. Because they work on the problem at a level that is mentally removed from its tangible details, their solution may not be workable in its original form. However, with a refocus on concrete reality and a little refining, it may turn out to be an ingenious solution.

    In business settings, people at this pole are attracted to strategic planning. They may envision new markets, services, and products and construct mental images of a company's future and of how it should recreate itself in order to get there. In other settings, they may become aware of a problem or need and envision a new program to meet it. Their vision will consist primarily of mental images that develop into a tangible form.


    This facet deals with the product or outcome of one's perceptions, rather than with the process of perception itself.


    People at this pole are attracted to others who display practicality and common sense. For Practical people, ideas are valued and useful only when they can be applied to practical, down-to-earth problems. Practical people prefer putting things together from known objects and materials, using familiar and practiced methods. Their creativity is derived from experience. It is grounded in a thorough understanding of the materials used and how these materials are formed and fit together. Any new developments they create will evolve from step-by-step changes, with each stage being fully tested before any modifications are made. People at the Practical pole tend to be builders rather than innovators. They prefer the solid over the nebulous, value certainty over vagueness, and would rather deal with substances than with the purely symbolic. They are more oriented to the details of daily living and their work than to trends and events that may occur in the future. New ideas are accepted if their immediate application can be seen or if they offer tangible improvement over current practices.


    People at this pole look for meanings in what they see around them. Tangible things are primarily reflections of a reality greater than the world of the five senses. Their focus is therefore on inferences they can draw at a conceptual level rather than on what is immediately present. They are not content, however, just to make inferences. Inferences give birth to ideas, and ideas are what excite them. They may be interested in documenting or tracing the development of an idea of concept. They particularly enjoy making connections and finding relationships among a variety of ideas. They value abstract intellectual discourse and are attracted to the exception rather than the mundane. They enjoy the stimulation of people with quick and insightful minds with whom they can have a lively exchange of ideas. They value intellectual and scholarly pursuits over practical and active endeavors.

    When people at this pole make or build something, it arises out of their mental images. These images include what they are trying to do as well as the meaning their creation has for them. The step-by-step process of putting something together is not nearly as satisfying as the symbolic meaning that they give something when it is finished. Conceptual people are oriented toward the future because insights and images lying beyond what is immediately tangible are foremost. Their interest is not in specific practical accomplishments, but in the ideas and meanings behind their efforts. They are more interested in the concept of a new thing than in the thing itself.


    This facet emphasizes the process by which one makes knowledge or meaning out of one's perceptions.


    For people at this pole, something must be validated by experience to be worthy of more than their brief attention. Experiential people are wary of theory, preferring instead the certainty of their own active participation in the world. They want instructions to include specific action steps that are based on practical experience. Experience is the primary criterion for truth and relevance. An Experiential personfinds it difficult to talk about truth apart from the trial and error of experience. Truth and relevance are inseparable for these people. A primary pleasure comes from expertly applying their experience. This provides the opportunity to become immersed in an active, tangible expression of both truth and relevance. The resulting product yields a singular kind of personal fulfillment because it embodies both of these qualities. Experiential people have little incentive for changing methods that have been proven to work repeatedly. Trying to improve techniques that already work is a waste of time that could be spent more productively in accomplishing the task at hand. For the Experiential person, producing something is much more satisfying than attempting an unknown approach. However, if there are no established procedures for a new task, the Experiential person will adeptly use a trail-and-error approach to find out what does work. The trials will begin with what the person already knows from similar situations. Such knowledge tells him or her how well the old methods work and where they need to be adapted.


    People at this pole generally operate a level or two removed from the immediately tangible. They search for patterns in what they see and discern meanings in those patterns. Their understanding and knowledge of the world are contained in an abstract series of principles, explanations, and theories. These are derived from understandings, sympathies, and values, depending on whether their judging function is Thinking or Feeling. Theoretical people like to explore things by looking for new connections among the concepts they use to understand the world. These new associations create fresh meanings that promote further explorations. The generation of ideas takes on a life of its own and becomes something sought for its own sake. Theoretical people are therefore ready to try new ideas or ways of doing things just to get this mental process started. A task or work that offers no new ideas or approaches to try becomes boring. Theoretical people like to weave concepts together to form a coherent set of principles or explanations that help us understand or predict something in the world.

    Theoretical people learn better if they are given theories and concepts in addition to any relevant factual information. They primarily understand things at that level. Facts are apt to have little meaning by themselves and are likely to be forgotten unless they can be tied to a theory or put into some larger context. Immediate and tangible relationships between things are far less compelling to them. While Theoretical people can certainly recognize beauty in their physical environment, they find the beauty in concepts and theories to be even more awe-inspiring.


    This facet emphasizes social context as the background that gives meaning to our perceptions.


    People at this pole prefer doing things in established ways that are shared by most other people. It is appealing to them to rely on the security that comes from fitting in with a community or group. They like the feeling of belonging to or being part of something larger than themselves. This preference involves one's entire lifestyle, not merely specific tasks. It includes style of dress, choice of charities, type of housing, and recreational and leisure activities. Traditional people find the conventional appealing in many respects. Convention offers ways of doing things that are continually validated by the social environment. When they see others living in similar ways, Traditional people are assured that their manner of living is valued and correct. They receive immediate confirmation that their way of living is "on target" by checking it against their social surroundings. As a result they are uncomfortable going against the grain of custom, culture, and traditional norms. Tradition is associated with what is good.

    For the Traditional person, fads are suspect because they don't have the validating test of time and experience. Fads also lack the societal breadth and depth that occur when traditional styles and customs are followed. Following a fad is not a effective way of achieving the stable and comfortable relationship to one's environment that comes from acting in accord with the traditional styles and customs of one's group. Another avenue to such stability is to follow family traditions, which affirms one's role and relationships among one's kin. Such traditions provide self-definition and give meaning to one's own and one's family members' lives. Traditional people greatly respect tradition and change their ways only reluctantly. For change to be acceptable, it must be grounded in what was done before and must proceed gradually. For Traditional people, deliberate changes made just for the sake of change are meaningless at best. At worst they may destroy cherished meanings that are the foundations of social, organizational, and family life. Traditions are ways of honoring or appreciating what is right and good. Traditional people admire those who can serve as solid role models for behavior and are interested in passing down their traditions to the next generation. They are often perplexed when the next generation is unappreciative of treasured traditions.


    For people at this pole, repetition and sameness in important areas of life are almost a trigger for innovation. Original people do not disrespect traditions; rather, they find that doing things exactly the same way time after time diminishes the meaning in an event. They may prefer to retain the basic theme of something but apply variations on the theme. For the Original person, it is the variations that convey meaning, rather than the theme itself. Exact repetition of a traditional way of doing something would make the activity as dull as a musical score that simply repeated the same theme over and over using the same notes.

    Changes in established ways of doing things also give people at this pole opportunities for self-expression. Their originality may be displayed in their approach to tasks or activities, or in their choice of dress, leisure activities, or lifestyle. They can find inspiration to put their best effort into their work by inventing different ways of doing something. Having to do it the way someone else has done it may make their effort dead and meaningless. If the job simply does not allow for anything unique, the Original person will not be able to connect with the work and will become unmotivated. However, Original people do not need to be original in every part of their lives. In many instances, they tend to concentrate their originality in circumscribed areas that are especially meaningful to them. They admire people who stand out because of their willingness to be different. For Original people, eccentricity is a virtue.
    camus11, ilphithra, Sleeve Of Wizard and 25 others thanked this post.

  6. #6
    INTJ - The Scientists

    This is great, man. Thanks for sharing your efforts.
    Abraxas, NaughyChimp, crferguson and 1 others thanked this post.

  7. #7
    ENTJ - The Executives

    Quote Originally Posted by Abraxas View Post

    For people at this pole, real and important meanings lie in ideas and abstractions. The tangible world merely provides the associations from which meaning is created. Physical reality does not have meaning in and of itself, and may be regarded at times as irrelevant, annoying, distracting, or misleading. Concrete reality is primarily a stimulus for directing attention to the more interesting realm of intangibles. Meanings arise from the relationships of "things" to one another, and from their power to generate additional ideas or associations. Abstract people find it appealing to consider the number and variety of possibilities that emerge when one abstracts the meaning of things.

    This paragraph is quite good. Are you looking for critiques or is this a sort of dumping grounds before you put it back together?
    NaughyChimp thanked this post.

  8. #8

    Have you collected this material from specific books or is this some kind of summary from a heap of materials you learned over time?

  9. #9

    I'm quoting all of this directly from the MBTI Step II Manual.
    NaughyChimp and INTJ_Woman thanked this post.

  10. #10

    thank you ,,,,,,,,,,,,,,,,,,,,
    NaughyChimp thanked this post.

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