Extraverted Intuition and Intuition Perceiving

• Extraverted Thinking—ET and TJ one-sidedness
• Extraverted Feeling—EF and FJ one-sidedness
• Extraverted Sensing—ES and SP one-sidedness
• Extraverted Intuition—EN and NP one-sidedness
• Introverted Thinking—IT and TP one-sidedness
• Introverted Feeling—IF and FP one-sidedness
• Introverted Sensing—IS and SJ one-sidedness
• Introverted Intuition—IN and NJ one-sidedness

📝 The structure of this reference article resembles a pyramid, beginning with concise and straightforward information and progressively delving into more intricate and detailed content to accommodate various levels of depth required by different readers.

Extraverted Intuition—The Definitive Official Definition by Myers & Briggs Foundation

Extraverted Intuition:

(Ne) ENFP/ENTP: Sees possibilities in the external world. Enthusiastic and enjoys networking. Trusts the big picture, forms patterns and connections, which can then be shared with others. Keyword: Brainstorming.

The Myers & Briggs Foundation

Psychological Types BY CARL JUNG: Adapted Simplified Translation

It is now clear that the bulk of Carl Jung’s work was not about type but one-sidedness. Carl Jung simply saw the type as a lens, a language and a liver to help free man from excessive one-sidedness.

His main purpose and the bulk of his work in typology was to help free man from excessive one-sidedness. One-sidedness is a form of aberration.

“Woe to those who live by examples! There is no life in them. If you live by example, you live life of that example; but who will live your life but yourself? So live your own life.” ― C.G. Jung

extraverted intuition—EN(F) and EN(T)

• The primary function of intuition by itself is simply to transmit images, or perceptions of connections between things, which could not be transmitted by the other functions, or only in a very roundabout way.

• Since extraverted intuition [EN and NP one-sidedness] is directed predominantly to objects, it actually comes very close to sensation; indeed, the expectant attitude to external objects is just as likely to make use of sensation.

• But just as extraverted sensing [EN and NP one-sidedness] strives to reach the highest pitch of actuality, so extraverted intuition tries to apprehend the widest range of possibilities.

• It seeks to discover what possibilities the objective situation holds in store. Every ordinary situation in life seems like a locked room, which extraverted intuition [EN and NP one-sidedness] must open.

• It is constantly seeking outlets and new possibilities in external life. In a very short time, every existing situation becomes a prison for extraverted intuition [EN and NP one-sidedness]; a chain that has to be broken.

• For a time, objects seem to have an inflated value, if they should serve to bring about a solution, a deliverance, or lead to the discovery of a new possibility. Facts are acknowledged only if they open new possibilities.

• Extraverted intuition [EN and NP one-sidedness] is always present where external possibilities exist. It has a keen nose for anything that is new and filled with future promises.

• Because it is always seeking out new possibilities; stable conditions suffocate it. It seizes hold of new objects and new facets, sometimes with extraordinary enthusiasm, only to abandon them as soon as their potential is fully known and no further developments can be envisioned.

• When the intuitive dimension dominates, repressed Introverted Sensing breaks out in phobias and compulsions. Hypochondriacal and compulsive ideas and inexplicable bodily sensations may result.

“Thinking is difficult, that’s why most people judge.” ― C.G. Jung

Unveiling Extraverted intuition (EN and NP one-sidedness) with Unparalleled Depth and Precision

Let me offer a cautionary note about the following, Carl Jung’s work primarily addresses one-sidedness rather than specific functions or personality types.

Short summary of Extroverted Intuition as described by J.H. van der Hoop

The extraverted intuitive individual, whose focus primarily dwells on external relationships and situational contexts, perceives spontaneously and accurately without always understanding how these perceptions are reached. This intuition-driven knowledge often proves to be correct and effective, and these individuals have an innate understanding of diverse connections in the external world. They’re charged with a mission to actualize possibilities, especially concerning personal development, both for themselves and for others.

These individuals long for liberation from the confines of ordinary life and constantly seek new paths and possibilities. They are characterized by spontaneous activity, independence, and an aversion to feeling confined by rules or obligations. Children of this type are often merry and full of imagination, constantly seeking fresh possibilities and wanting to be influential in their environment. They exude radiant energy and have a knack for entertaining and inspiring others.

However, their enthusiasm often wanes once immediate results aren’t achieved. They prefer stimulating enthusiasm and initiating activities rather than following through on them. They are changeable and often display multiple facets of their nature, which can sometimes seem spontaneous and uncontrolled. Intuitive individuals are good at perceiving new possibilities but might have difficulty staying focused, especially if their inspiration constantly leads them into new ideas and impulses.

This type has a certain degree of recklessness and spontaneity, making it challenging for them to follow rules or appointments. They concentrate their energy on opportunities of the moment and are more impulsive than willful. They enjoy stimulating discussions but may not always be open to learning or master subjects unless they see an immediate advantage.

Reason is influenced by the intuitive qualities of these individuals, and their thought patterns are characterized by flexibility and liveliness. They may have well-developed reasoning power but are inclined to use it mainly for personal advantage rather than for the pursuit of knowledge or foundation for their lives. Feeling is lively and flexible, but the expression of feelings is momentary. They prefer surface-level intense contacts and shy away from deep or intimate relationships, often avoiding conflicts and using humor or distractions to evade emotional consequences.

Their emotional life tends to be ego-centric, and their enthusiasm is usually aroused when they can play a significant role or when others value something in them. Insecurity is concealed behind a façade of decisiveness, stemming from their dependence on perceived images. They may exhibit compulsive tendencies, denying their bodily and instinctual needs, particularly when consumed with their work or zeal for new possibilities. The instinctual side of life is often disturbing to them, and they prefer to ignore it.

“Every form of addiction is bad, no matter whether the narcotic be alcohol, morphine or idealism.” — Carl Jung

Below are several significant characteristics of the extraverted intuition type, extracted from an AI analysis, drawn directly from Chapter 10 of Carl Gustav Jung’s “Psychological Types” (1921):

1. Intuition as Unconscious Perception:

• Intuition is an unconscious function primarily focused on external objects in an extraverted attitude.
• It’s challenging to consciously understand intuition, as its nature becomes evident only through its results.

2. Active and Creative Process:

• Intuition is not just passive perception; it actively shapes and influences the object it perceives.
• It extracts perceptions unconsciously and has a profound effect on the object itself.

3. Priority of Intuition:

• When intuition is given priority, it dominates the individual’s thinking, feeling, and sensation.
• The individual adapts based mainly on intuitive perceptions, and other functions are repressed to some extent.

4. Seeking Possibilities:

• Intuition’s main goal is to discover possibilities in external situations.
• It constantly looks for new possibilities and has a keen sense for potential developments.

5. Extraverted Intuitive Type:

• This type’s psychology is characterized by a strong dependence on external situations and possibilities.
• They are drawn to new, promising prospects and can become enthusiastic about them.
• However, their interest fades once an opportunity’s potential becomes clear, and they move on to new possibilities.
• They may not prioritize the welfare of others and can be seen as adventurous and even ruthless.

6. Unique Morality:

• Their morality is based on loyalty to their intuitive perspective, and they may not consider the well-being of others or respect established conventions.

7. Contributions to Society:

• They can be important in promoting and initiating new ventures, especially when oriented toward a collective good.
• They are effective at inspiring and motivating others with their enthusiasm.
• They excel in roles such as merchants, contractors, speculators, agents, and politicians.

8. Unconscious Characteristics:

• Similar to the sensation-type, the unconscious of the intuitive type contains archaic and infantile thoughts and feelings.
• They project these unconscious elements, which can sometimes be absurd, onto their surroundings.

9. Psychic Relationships:

• The text discusses how different types, particularly rational and irrational types, relate to each other.
• The rapport between individuals of different types can be influenced by projection, and the understanding of relationships varies based on the type’s perspective.

10. Extraverted and Irrational Types:

• The text concludes by mentioning that the extraverted and irrational types dominate in contemporary culture, and these types have different ways of relating to the world and each other.

This passage mainly delves into the nature of intuition, its role in personality types, and how individuals with the extraverted intuitive type approach the world and relationships.

Carl Jung’s Description of the Extraverted Intuition Type summarised in 1400 words

Here is an AI summary of a verbatim excerpt taken from Chapter 10 of Carl Gustav Jung’s work “Psychological Types” (1921):

Intuition

Intuition as the function of unconscious perception is wholly directed upon outer objects in the extraverted attitude. Because, in the main, intuition is an unconscious process, the conscious apprehension of its nature is a very difficult matter.

In consciousness, the intuitive function is represented by a certain attitude of expectation, a perceptive and penetrating vision, wherein only the subsequent result can prove, in every case, how much was ‘perceived-into’, and how much actually lay in the object.

Just as sensation, when given the priority, is not a mere reactive process of no further importance for the object, but is almost an action which seizes and shapes the object, so it is with intuition, which is by no means a mere perception, or awareness, but an active, creative process that builds into the object just as much as it takes out. But, because this process extracts the perception unconsciously, it also produces an unconscious effect in the object.

The primary function of intuition is to transmit mere images, or perceptions of relations and conditions, which could be gained by the other functions, either not at all, or only by very roundabout ways. Such images have the value of definite discernments, and have a decisive bearing upon action, whenever intuition is given the chief weight; in which case, psychic adaptation is based almost exclusively upon intuition.

Thinking, feeling, and sensation are relatively repressed; of these, sensation is the one principally affected, because, as the conscious function of sense, it offers the greatest obstacle to intuition. Sensation disturbs intuition’s clear, unbiassed, naïve awareness with its importunate sensuous stimuli; for these direct the glance upon the physical superficies, hence upon the very things round and beyond which intuition tries to peer.

But since intuition, in the extraverted attitude, has a prevailingly objective orientation, it actually comes very near to sensation; indeed, the expectant attitude towards outer objects may, with almost equal probability, avail itself of sensation. Hence, for intuition really to become paramount, sensation must to a large extent be suppressed.

I am now speaking of sensation as the simple and direct sense-reaction, an almost definite physiological and psychic datum. This must be expressly established beforehand, because, if I ask the intuitive how he is [p. 463] orientated, he will speak of things which are quite indistinguishable from sense-perceptions.

Frequently he will even make use of the term ‘sensation’. He actually has sensations, but he is not guided by them per se, merely using them as directing-points for his distant vision. They are selected by unconscious expectation. Not the strongest sensation, in the physiological sense, obtains the crucial value, but any sensation whatsoever whose value happens to become considerably enhanced by reason of the initiative’s unconscious attitude.

In this way it may eventually attain the leading position, appearing to the initiative’s consciousness indistinguishable from a pure sensation. But actually it is not so. Just as extraverted sensation strives to reach the highest pitch of actuality, because only thus can the appearance of a complete life be created, so intuition tries to encompass the greatest possibilities, since only through the awareness of possibilities is intuition fully satisfied.

Intuition seeks to discover possibilities in the objective situation; hence as a mere tributary function (viz. when not in the position of priority) it is also the instrument which, in the presence of a hopelessly blocked situation, works automatically towards the issue, which no other function could discover. Where intuition has the priority, every ordinary situation in life seems like a closed room, which intuition has to open. It is constantly seeking outlets and fresh possibilities in external life.

In a very short time every actual situation becomes a prison to the intuitive; it burdens him like a chain, prompting a compelling need for solution. At times objects would seem to have an almost exaggerated value, should they chance to represent the idea of a severance or release that might lead to the discovery of a new possibility.

Yet no sooner have they performed their office, serving intuition as a ladder or a bridge, than they appear to have no further value, and are discarded as mere burdensome appendages. A fact is acknowledged only in so far as it opens up fresh possibilities of advancing beyond it and of releasing the individual from its operation. Emerging possibilities are compelling motives from which intuition cannot escape and to which all else must be sacrificed.

The Extraverted Intuitive Type [EN and NP one-sidedness]

Whenever intuition predominates, a particular and unmistakable psychology presents itself. Because intuition is orientated by the object, a decided dependence upon external situations is discernible, but it has an altogether different character from the dependence of the sensational type.

The intuitive is never to be found among the generally recognized reality values, but he is always present where possibilities exist. He has a keen nose for things in the bud pregnant with future promise. He can never exist in stable, long-established conditions of generally acknowledged though limited value: because his eye is constantly ranging for new possibilities, stable conditions have an air of impending suffocation.

He seizes hold of new objects and new ways with eager intensity, sometimes with extraordinary enthusiasm, only to abandon them cold-bloodedly, without regard and apparently without remembrance, as soon as their range becomes clearly defined and a promise of any considerable future development no longer clings to them. As long as a possibility exists, the intuitive is bound to it with thongs of fate.

It is as though his whole life went out into the new situation. One gets the impression, which he himself shares, that he has just reached the definitive turning point in his life, and that from now on nothing else can seriously engage his thought and feeling. How ever reasonable and opportune it may be, and although every conceivable argument speaks in favour of stability, a day will come when nothing will deter him from regarding as a prison, the self-same situation that seemed to promise him freedom and deliverance, and from acting accordingly.

Neither reason nor feeling can restrain or discourage him from a new possibility, even though it may run counter to convictions hitherto unquestioned. Thinking and feeling, the indispensable components of conviction, are, with him, inferior functions, possessing no decisive weight; hence they lack the power to offer any lasting. resistance to the force of intuition.

And yet these are the only functions that are capable of creating any effectual compensation to the supremacy of intuition, since they can provide the intuitive with that judgment in which his type is altogether lacking. The morality of the intuitive is governed neither by intellect nor by feeling; he has his own characteristic morality, which consists in a loyalty to his intuitive view of things and a voluntary submission to its authority, Consideration for the welfare of his neighbours is weak.

No solid argument hinges upon their well-being any more than upon his own. Neither can we detect in him any great respect for his neighbour’s convictions and customs; in fact, he is not infrequently put down as an immoral and ruthless adventurer. Since his intuition is largely concerned with outer objects, scenting out external possibilities, he readily applies himself to callings wherein he may expand his abilities in many directions. Merchants, contractors, speculators, agents, politicians, etc., commonly belong to this type.

Apparently this type is more prone to favour women than men; in which case, however, the intuitive activity reveals itself not so much in the professional as in the social sphere. Such women understand the art of utilizing every social opportunity; they establish right social connections; they seek out lovers with possibilities only to abandon everything again for the sake of a new possibility.

It is at once clear, both from the standpoint of political economy and on grounds of general culture, that such a type is uncommonly important. If well-intentioned, with an orientation to life not purely egoistical, he may render exceptional service as the promoter, if not the initiator of every kind of promising enterprise.

He is the natural advocate of every minority that holds the seed of future promise. Because of his capacity, when orientated more towards men than things, to make an intuitive diagnosis of their abilities and range of usefulness, he can also ‘make’ men. His capacity to inspire his fellow-men with courage, or to kindle enthusiasm for something new, is unrivalled, although he may have forsworn it by the morrow.

The more powerful and vivid his intuition, the more is his subject fused and blended with the divined possibility. He animates it; he presents it in plastic shape and with convincing fire; he almost embodies it. It is not a mere histrionic display, but a fate.

This attitude has immense dangers — all too easily the intuitive may squander his life. He spends himself animating men and things, spreading around him an abundance of life — a life, however, which others live, not he. Were he able to rest with the actual thing, he would gather the fruit of his labours; yet all too soon must he be running after some fresh possibility, quitting his newly planted field, while others reap the harvest. In the end he goes empty away.

But when the intuitive lets things reach such a pitch, he also has the unconscious against him. The unconscious of the intuitive has a certain similarity with that of the sensation-type. Thinking and feeling, being relatively repressed, produce infantile and archaic thoughts and feelings in the unconscious, which may be compared with those of the countertype.

They likewise come to the surface in the form of intensive projections, and are just as absurd as those of the sensation-type, only to my mind they lack the other’s mystical character; they are chiefly concerned with quasi-actual things, in the nature of sexual, financial, and other hazards, as, for instance, suspicions of approaching illness.

This difference appears to be due to a repression of the sensations of actual things. These latter usually command attention in the shape of a sudden entanglement with a most unsuitable woman, or, in the case of a woman, with a thoroughly unsuitable man; and this is simply the result of their unwitting contact with the sphere of archaic sensations.

But its consequence is an unconsciously compelling tie to an object of incontestable futility. Such an event is already a compulsive symptom, which is also thoroughly characteristic of this type. In common with the sensation-type, he claims a similar freedom and exemption from all restraint, since he suffers no submission of his decisions to rational judgment, relying entirely upon the perception of chance, possibilities.

He rids himself of the restrictions of reason, only to fall a victim to unconscious neurotic compulsions in the form of over-subtle, negative reasoning, hair-splitting dialectics, and a compulsive tie to the sensation of the object. His conscious attitude, both to the sensation and the sensed object, is one of sovereign superiority and disregard.

Not that he means to be inconsiderate or superior — he simply does not see the object that everyone else sees; his oblivion is similar to that of the sensation-type — only, with the latter, the soul of the object is missed. For this oblivion the object sooner or later takes revenge in the form of hypochondriacal, compulsive ideas, phobias, and every imaginable kind of absurd bodily sensation.

CARL JUNG’S ORIGINAL DESCRIPTION OF THE Extraverted Intuition TYPE

Here is the original, verbatim excerpt taken from Chapter 10 of Carl Gustav Jung’s work “Psychological Types” (1921). This text can be used for direct, unaltered quotation of Carl Gustav Jung’s work:

Intuition

Intuition as the function of unconscious perception is wholly directed upon outer objects in the extraverted attitude. Because, in the main, intuition is an unconscious process, the conscious apprehension of its nature is a very difficult matter.

In consciousness, the intuitive function is represented by a certain attitude of expectation, a perceptive and penetrating vision, wherein only the subsequent result can prove, in every case, how much was [p. 462] ‘perceived-into’, and how much actually lay in the object.

Just as sensation, when given the priority, is not a mere reactive process of no further importance for the object, but is almost an action which seizes and shapes the object, so it is with intuition, which is by no means a mere perception, or awareness, but an active, creative process that builds into the object just as much as it takes out.

But, because this process extracts the perception unconsciously, it also produces an unconscious effect in the object. The primary function of intuition is to transmit mere images, or perceptions of relations and conditions, which could be gained by the other functions, either not at all, or only by very roundabout ways.

Such images have the value of definite discernments, and have a decisive bearing upon action, whenever intuition is given the chief weight; in which case, psychic adaptation is based almost exclusively upon intuition. Thinking, feeling, and sensation are relatively repressed; of these, sensation is the one principally affected, because, as the conscious function of sense, it offers the greatest obstacle to intuition.

Sensation disturbs intuition’s clear, unbiassed, na[umlaut]ive awareness with its importunate sensuous stimuli; for these direct the glance upon the physical superficies, hence upon the very things round and beyond which intuition tries to peer. But since intuition, in the extraverted attitude, has a prevailingly objective orientation, it actually comes very near to sensation; indeed, the expectant attitude towards outer objects may, with almost equal probability, avail itself of sensation.

Hence, for intuition really to become paramount, sensation must to a large extent be suppressed. I am now speaking of sensation as the simple and direct sense-reaction, an almost definite physiological and psychic datum. This must be expressly established beforehand, because, if I ask the intuitive how he is [p. 463] orientated, he will speak of things which are quite indistinguishable from sense-perceptions.

Frequently he will even make use of the term ‘sensation’. He actually has sensations, but he is not guided by them per se, merely using them as directing-points for his distant vision. They are selected by unconscious expectation.

Not the strongest sensation, in the physiological sense, obtains the crucial value, but any sensation whatsoever whose value happens to become considerably enhanced by reason of the intuitive’s unconscious attitude. In this way it may eventually attain the leading position, appearing to the intuitive’s consciousness indistinguishable from a pure sensation. But actually it is not so.

Just as extraverted sensation strives to reach the highest pitch of actuality, because only thus can the appearance of a complete life be created, so intuition tries to encompass the greatest possibilities, since only through the awareness of possibilities is intuition fully satisfied. Intuition seeks to discover possibilities in the objective situation; hence as a mere tributary function (viz. when not in the position of priority) it is also the instrument which, in the presence of a hopelessly blocked situation, works automatically towards the issue, which no other function could discover.

Where intuition has the priority, every ordinary situation in life seems like a closed room, which intuition has to open. It is constantly seeking outlets and fresh possibilities in external life. In a very short time every actual situation becomes a prison to the intuitive; it burdens him like a chain, prompting a compelling need for solution.

At times objects would seem to have an almost exaggerated value, should they chance to represent the idea of a severance or release that might lead to the discovery of a new possibility. Yet no sooner have they performed their office, serving intuition as a ladder or a bridge, than they [p. 464] appear to have no further value, and are discarded as mere burdensome appendages.

A fact is acknowledged only in so far as it opens up fresh possibilities of advancing beyond it and of releasing the individual from its operation. Emerging possibilities are compelling motives from which intuition cannot escape and to which all else must be sacrificed.

The Extraverted Intuitive Type

Whenever intuition predominates, a particular and unmistakable psychology presents itself. Because intuition is orientated by the object, a decided dependence upon external situations is discernible, but it has an altogether different character from the dependence of the sensational type. The intuitive is never to be found among the generally recognized reality values, but he is always present where possibilities exist.

He has a keen nose for things in the bud pregnant with future promise. He can never exist in stable, long-established conditions of generally acknowledged though limited value: because his eye is constantly ranging for new possibilities, stable conditions have an air of impending suffocation.

He seizes hold of new objects and new ways with eager intensity, sometimes with extraordinary enthusiasm, only to abandon them cold-bloodedly, without regard and apparently without remembrance, as soon as their range becomes clearly defined and a promise of any considerable future development no longer clings to them.

As long as a possibility exists, the intuitive is bound to it with thongs of fate. It is as though his whole life went out into the new situation. One gets the impression, which he himself shares, that he has just reached the definitive turning point in his life, and that from now on nothing else can seriously engage his thought and feeling.

How- [p. 465] ever reasonable and opportune it may be, and although every conceivable argument speaks in favour of stability, a day will come when nothing will deter him from regarding as a prison, the self-same situation that seemed to promise him freedom and deliverance, and from acting accordingly. Neither reason nor feeling can restrain or discourage him from a new possibility, even though it may run counter to convictions hitherto unquestioned.

Thinking and feeling, the indispensable components of conviction, are, with him, inferior functions, possessing no decisive weight; hence they lack the power to offer any lasting. resistance to the force of intuition. And yet these are the only functions that are capable of creating any effectual compensation to the supremacy of intuition, since they can provide the intuitive with that judgment in which his type is altogether lacking.

The morality of the intuitive is governed neither by intellect nor by feeling; he has his own characteristic morality, which consists in a loyalty to his intuitive view of things and a voluntary submission to its authority, Consideration for the welfare of his neighbours is weak. No solid argument hinges upon their well-being any more than upon his own.

Neither can we detect in him any great respect for his neighbour’s convictions and customs; in fact, he is not infrequently put down as an immoral and ruthless adventurer. Since his intuition is largely concerned with outer objects, scenting out external possibilities, he readily applies himself to callings wherein he may expand his abilities in many directions. Merchants, contractors, speculators, agents, politicians, etc., commonly belong to this type.

Apparently this type is more prone to favour women than men; in which case, however, the intuitive activity reveals itself not so much in the professional as in the social sphere. Such women understand the art of utilizing every social opportunity; they establish right social con- [p. 466] nections; they seek out lovers with possibilities only to abandon everything again for the sake of a new possibility.

It is at once clear, both from the standpoint of political economy and on grounds of general culture, that such a type is uncommonly important. If well-intentioned, with an orientation to life not purely egoistical, he may render exceptional service as the promoter, if not the initiator of every kind of promising enterprise.

He is the natural advocate of every minority that holds the seed of future promise. Because of his capacity, when orientated more towards men than things, to make an intuitive diagnosis of their abilities and range of usefulness, he can also ‘make’ men.

His capacity to inspire his fellow-men with courage, or to kindle enthusiasm for something new, is unrivalled, although he may have forsworn it by the morrow. The more powerful and vivid his intuition, the more is his subject fused and blended with the divined possibility. He animates it; he presents it in plastic shape and with convincing fire; he almost embodies it. It is not a mere histrionic display, but a fate.

This attitude has immense dangers — all too easily the intuitive may squander his life. He spends himself animating men and things, spreading around him an abundance of life — a life, however, which others live, not he. Were he able to rest with the actual thing, he would gather the fruit of his labours; yet all too soon must he be running after some fresh possibility, quitting his newly planted field, while others reap the harvest.

In the end he goes empty away. But when the intuitive lets things reach such a pitch, he also has the unconscious against him. The unconscious of the intuitive has a certain similarity with that of the sensation-type. Thinking and feeling, being relatively repressed, produce infantile and archaic thoughts and feelings in the unconscious, which may be compared [p. 467] with those of the countertype.

They likewise come to the surface in the form of intensive projections, and are just as absurd as those of the sensation-type, only to my mind they lack the other’s mystical character; they are chiefly concerned with quasi-actual things, in the nature of sexual, financial, and other hazards, as, for instance, suspicions of approaching illness.

This difference appears to be due to a repression of the sensations of actual things. These latter usually command attention in the shape of a sudden entanglement with a most unsuitable woman, or, in the case of a woman, with a thoroughly unsuitable man; and this is simply the result of their unwitting contact with the sphere of archaic sensations. But its consequence is an unconsciously compelling tie to an object of incontestable futility.

Such an event is already a compulsive symptom, which is also thoroughly characteristic of this type. In common with the sensation-type, he claims a similar freedom and exemption from all restraint, since he suffers no submission of his decisions to rational judgment, relying entirely upon the perception of chance, possibilities. He rids himself of the restrictions of reason, only to fall a victim to unconscious neurotic compulsions in the form of oversubtle, negative reasoning, hair-splitting dialectics, and a compulsive tie to the sensation of the object.

His conscious attitude, both to the sensation and the sensed object, is one of sovereign superiority and disregard. Not that he means to be inconsiderate or superior — he simply does not see the object that everyone else sees; his oblivion is similar to that of the sensation-type — only, with the latter, the soul of the object is missed. For this oblivion the object sooner or later takes revenge in the form of hypochondriacal, compulsive ideas, phobias, and every imaginable kind of absurd bodily sensation.