The Characteristic of ESI

Author: Aushra Augusta

Disclaimer: the following text is a cursorily revised machine translation.

In this paper we will call the ethical-sensoric introthyme in accordance with the name of the main character in Dreiser’s novel American Tragedy – Clyde*. Dreiser himself was an ethical-sensoric introthyme and, in telling the sad story of Clyde, perfectly showed the doubts and experiences inherent in this type of IM. In all his most famous novels the main character was characterised by the same type of personality: Cowperwood in The Financier trilogy, The Titan, The Stoic, Carrie in Sister Carrie.

* Translator’s note: to improve readability, nicknames were replaced by the three-letter abbreviatons.

The external interests of the individual. Ego and Id blocks

The external interests of the ethical-sensoric introthyme, his outward expansiveness is manifested as ethical-sensory expansiveness. He easily gains the trust of people and is a practical tactician rather than a strategist in his dealings with them. He attracts people with tact, politeness and a generous display of his ability to turn his entrusted space into a space of well-being and aesthetic pleasure. Demonstrating his aesthetic taste and skills, he tries to surprise people around him, he competes, he expects praise and recognition. If he doesn’t earn them, he tends to overdo it, putting too much effort and energy into it.

The ESI is a skilled connoisseur and manipulator of the ethical and aesthetic feelings of those around him. Because of these qualities and the fact that those around him value his ethical and aesthetic assessments, he becomes a necessary functional part of society. Like all ethical types, he acts as a link or mediator between the logical types of IM and society.

All ethical types are adapted to be intermediaries between logical types of IM and other people. They explain the actions of logical types to other people, protect the interests of logical types in society. And all logical types are also adapted to be intermediaries between ethical types of IM and objective reality. They explain the meaning of objectively happening to ethical types of IM, advise how to cope with objective tasks, and help in this.

Ego Block. 3/1 + 4/1 . Strict dictatorship

The individual has a clear sense of ethical relationships between people. He or she knows unmistakably which feelings people have and evoke in others – love, hate, sympathy, disdain, etc. Evaluates these feelings. Evaluates who influences whom, to what extent, and why. Always knows who wants what and why.

Gathers information about the feelings of only those people he or she is interested in. Demonstrates particular interest when he or she encounters something that prevents him or her from using the potentials of others or the objective world.

The ESI draws conclusions about the ethical and aesthetic qualities of people interacting with each other based on their ethical relations and feelings. If a person’s relations with other people are good, if they constantly evoke positive feelings and are influential, this means they are a worthy person, a strong-willed individual. A person who evokes negative feelings seems like a pathetic loser or a scoundrel. If the feelings they evoke are fickle, that person is also weak and unfit. Particularly high demands are placed on ESI’s loved ones. And it is for them that the ESI is often ashamed. Thus Clyde, in Dreiser’s novel American Tragedy, was ashamed and worried about his parents. In real life, Dumas the son (ESI) was ashamed of his father, whom he could not forgive for not marrying his mother. (But if he had been ILE, he would have spent his whole life proud of having lucked out with such a father).

Once the ESI understands what kind of person the one who caused him to feel this way or that way is, he informs others about this immediately. If he comes to the conclusion that the person is a scoundrel, he does not make a secret out of it either. On the contrary, you cannot hide from a bad person that he is a bad person. And others must not be mistaken about who is good and who is bad. One should not treat a bad person well, one should not do good to him. A scoundrel is a scoundrel, even if he has not done anything bad to the ESI personally.

Everyone should be aware of the feelings they evoke in others. Only weak, insincere people hide their feelings. Sometimes it is wise to keep quiet for the time being, but when the long-awaited time comes, when this truth can be revealed, the ESI will do so with double satisfaction.

The ESI is categorical, demanding and intrusive in his understanding of which relationships are of high ethical quality, and which should be corrected as soon as possible, thereby raising people’s moral status. He tries to subordinate all his loved ones to his understanding of what is good, what is bad, ethical or unethical in relationships and the manifestation of people’s will.

Object of study. 3/1

The object of study can be the ethics, the ethical relationships of an individual, but it can also be the ethics of society as a whole.

The ESI reveals and clarifies the ethical relationships that actually exist in society. He is not the inventor of these relations, he is the one who opens people’s eyes to their real essence, to what they are or can be. When Machiavelli (ESI) described the ethical patterns of the diplomacy of his time, he was only describing what he saw. He was not proposing his own rules and prescriptions, he was only describing what was actually there. Nor were Dreiser, Fitzgerald, Turgenev the inventors of the ethical feelings and attitudes they described. Anything that makes these relationships more understandable is good; anything that complicates them is bad. That is why ESIs are often sharp in their feelings – they can say “I admire him” and “I hate him” with equal ease.

This type is a conscious promoter of the most contemporary ethical attitudes. He may be called an expert in teaching new, progressive ethical attitudes and feelings. He is a promoter of the ethical feelings and attitudes he recognises, who spares no effort to demonstrate his principled point of view because he finds great pleasure in it.

The ESI is the creator of the ethical human ideal. He always knows what a real human should be – a strong and strong-willed individual.

Complacency

The ESI has no doubt that villains are born from the complacency of the unprincipled. If there would be no foolish, weak-willed altruism – there would be fewer villains. Those who are weak-willed also need to be told that they are weak-willed. Tolerance of evil is already a crime, this type says.

“You can’t forgive a bad person if even he apologises. There is simply no energy for it. One can forgive, but how can one forget? When a bad person dies, one should rejoice, a sense of relief comes. It is not correct to say that you should not speak ill of the dead: a scoundrel is a scoundrel even after death”, one ESI told us.

People of this type do not evaluate the person themself, but the feeling they evoke, that is, the relationship between that person and the ESI, and between the person and others. Having met a familiar face in the street, the ESI may not remember their name or who they are, but he will immediately remember their relationship – good or bad. Everything else is remembered later.

Interestingly, the beautiful are forgiven more for their faults. ESIs themselves admit that they are powerless against beauty. The beautiful are easily forgiven many things, but the powerful are not forgiven. On the contrary, for them ESIs have higher demands. Two ESIs who are not acquinted with each other explained to us that Vysotsky’s song about love of a giraffe to an antelope is a song directed against… sycophants. It turns out that to the “big giraffe” (i.e. to the bosses) sycopanths allow various violations, even falling in love with antelopes. Other types of IM (ILE, SLI) explained the lyrics of the song as a protest against elementary violations of human rights. The fact that “the giraffe is big” to them meant only that his horizon is wider and his choice, therefore, more objective.

Dignity

The basis of human dignity from ESI’s point of view is the ability to keep one’s word. Probably because it is the basis of consistency and purity of the other person’s feelings towards him. ESIs also demand a special honesty and purity of behaviour, the ability to confide secrets without the danger of running into surprises. “Refinement” is defined as a person’s culture of behaviour and smiling. Etiquette is the basis of ethics, because a person who acts according to etiquette cannot be expected to do anything reprehensible, his behaviour is predictable behaviour. The reason for this attitude towards etiquette is that ESI’s behaviour is controlled by the Superid block, and he is powerless to discern the behaviour of others. This behaviour does not traumatise the ESI only when it is unambiguous.

What does the ESI teach all his loved ones? That they have the right to their feelings, their desires, their likes, their dislikes. The right to express those feelings. Teaches to be able to limit their relations with people to worthy, spiritually pleasing, not exhausting relations. To be resolute, unyielding, able to put one’s feelings in opposition to the feelings of others. The ESI teaches to not prevaricate, to not tolerate unpleasant things in a relationship. To know that relationships that do not empower a person are bad relationships. The ESI teaches self-respect and resents vagueness and laxity, uncertainty and lack of will.

A strong person is someone who has overcome their feeling of weakness, who stays resolute even when it is unpleasant for him, who tries to achieve his goal, to keep his word, no matter how much it costs him. “I’ll finish the job” – and they did. “I’ll quit smoking” – and they quit. A person who has the will to conquer himself. Even someone who does his exercises every morning is worthy of respect. ESI’s own will is conditioned by those who witness it. That is, when there are people in whose positive feelings he is interested, he is willful and stubborn. Without this, violence against himself is more difficult for him.

The strength of feelings

The stronger the positive feeling a person evokes, the more valuable the person is. That is why ESIs are fickle in love until they are bound by marriage ties, and change the object of adoration as soon as a new, brighter star appears on the horizon. And they do not feel pangs of conscience about this. When changing the object of adoration, they immediately turn away from the previous one, and even forget that once gave preference to another. They do not feel pangs of conscience even if it happens during exams and their former partner is at risk of troubles because of this emotional stress. Only the feeling that occupies them at the present time is real and meaningful. But they only love those who cannot help but love as well. There is no other way around it. And from a partner the ESI must receive constant emotional () proof. If the ESI feels that emotionally something is wrong, he will turn away without any regrets.

The supreme words ESIs say to a loved one are: “You are my dearest person”. They live in the world of strong feelings: great love for the good and great hatred for what they consider evil. These feelings are not hidden. But feelings are not moods. They are two opposite poles: feelings are displayed, one’s own emotions and moods are hidden. Those who show their emotions and try to subdue other people with them are a person of low culture and are called hysterical in the language of the ESIs.

The ESI usually has an underlying need to sacrifice oneself to serve society. And therefore they want their romantic partner to be a socially worthwhile person. They may wish to die for another, to go to prison for another. The death of Christ is not considered to have been in vain if he helped someone through it. It is the same in everyday life. ESIs may take upon themselves the whole burden of domestic chores in order to relieve their partner of it. Provided that this partner is busy with socially more important things. When ESIs give themselves up for someone else, they want to feel that in doing so they are bringing tangible social benefits. Because, like all ethical types, they do not know how to assess the importance of their own work for society.

“One of the greatest values is friendship. A good friend is everything. For him you can do everything, you can give him everything. But one cannot forgive betrayal: the betrayal of a friend is the worst thing on earth,” one ESI told us.

Evaluation of society

How does the ESI assess society? By its ethics, by what opportunities the society creates for the social advancement of each individual and their hidden potential abilities. Society has to take care of people by creating the right conditions for them. For example, through such means as relational ethics. Ethics in the hands of the ESI is a means of struggling to improve the conditions for self-realisation of people. In a society, only those who have mastered the ethical norms of this society advance successfully and do not disturb others. Therefore the norms must be communicated to every person. The disclosure of these norms and their communication to society is the social function of the ESI. If they become ethical philosophers, their goal is to create such ethics and etiquette that would contribute to the social success of all good people.

To quote one ESI: “I can’t understand the accidents that make some people walk down a flower-strewn road while others can’t get out of poverty. And it’s all because of some accident. I look at a child in the yard and the same thought always comes to mind – maybe you will be happy, rich, respected, or maybe you will be perpetually poor. Everything will be determined by chance. And very little else – such as intelligence, ability. I cannot forgive this inequality of people, I always defend those who are poorer. I consider it a problem of the state.

It is extremely painful to me when a person loses his dignity because of poverty. I cannot forgive this to those in power. It is uncomfortable for me to look at a cultured poor person, because he is uncomfortale that I see him like that. After all, he is also a person, exactly the same as others. Gorky is distant from me, but I respect him for demanding that the word Man be written with a capital letter. I hate people who look down on others, who divide them into classes. That’s what I remember an EIE aunt of mine used to do. It always gets on my nerves, I’m offended for others.”

Means of influence

The ESI seeks to aestheticise the environment with both of his or her outer blocks*. Ego – passion for beautiful things, beautiful objects. Id – passion for order and beauty in the space the ESI controls. ESIs strive for the ideal in both. ESIs love beautiful items and can more easily be accused of “materialism” than anyone else. The ESI has to get closer to the ideal with every item he owns. He loves the item and buys it, evaluating it in terms of relationships, i.e. whether the item improves relations with other people, whether it increases ESI’s influence on other people. The beauty and beautifully manifested human will, the beauty and value of the objects that the ESI uses are his main tools in manipulating his relationships with other people, in influencing their feelings. That’s why he doesn’t like to lend money: it ruins relationships.

* Translator’s note: outer blocks – ego and id.

A person’s beauty includes the beauty of the person himself, the beauty of his clothes, and a certain physical fitness, being mobilised.

ESIs don’t chase after fashion too much. What is important is that they themselves like the outfit. Then ESIs are happier. Sometimes they even enjoy shocking others with their individual taste. But only when the ESI actually likes it, when it is beautiful. When they wear something they don’t like themselves, they fear that someone might think that is their taste. Elegance matters more than fashion to them. In every trend ESIs see a lot of things that are unacceptable, “unelegant”. They believe that being unfashionable is sometimes even more interesting. Their ideal of beauty is independent and individual, you cannot be like everyone else. This might be the reason why material poverty, their own and others’, takes such a toll on them – it does not allow them to follow this individual ideal of beauty.

A remarkable characteristic of all ESIs is an exceptionally refined attunement to their native speech, its correctness and sound. Especially – which is determined by ESI’s 4/1 phase – attunement to nouns. The ESI has great taste in selection of names for children, or names and surnames for characters in his books. ESI’s own first and last names must also be beautiful. Therefore, they often change their names and sometimes even their surnames. A beautiful sounding name and surname is a form of manifestation of the beauty of the person himself.

An item in ESI’s apartment always should be positioned differently than in others’ apartments. It should be placed better, look better, have a better effect on the other person. ESI’s outfit should please the eye of another person more. ESIs intensely search for perfection in the item itself and in its presentation. One of Cowperwood’s main accusations to his second wife was her inability to dress according to the tastes of the upper-class social group to which he had aspirations. It was the same with Carrie: one of the main accusations against her unsuccessful lover was his loss of elegance.

Because of ESI’s constant striving for perfection there is a constant refinement of the beauty in his power, and a constant evaluation of it. If the ESI has several paintings, for him they are not so much an interior decoration or a background for an apartment, as it is for most people. Many have paintings hanging just because they own these paintings, or because they can rest their eyes on them from time to time. The ESI, on the other hand, at least once a week examines these paintings as an aesthetic valuable, admires them, re-hangs them, changes the frame and admires them again. And, no doubt, expects that when others visit him, they will also notice this beauty, that they will be captivated by this beauty and his talent to create it. For the same reasons the ESI likes to give beautiful things to others, but is never sure that the gift is a good one, that the recipient will like it.

In general, to the ESI paintings and other items are not so much furnishings as they are aesthetic valuables. Every newly acquired item is a step closer to perfection. Or ideal. And approaching perfection needs to be admired from time to time.

The ESI happily throws away unnecessary items and items with even small imperfections, because they are no longer perfect. You cannot achieve perfection in the presence of these items. For example, if one of the bulbs on a working radio has burned out, it’s already an imperfect device and must be fixed, because it’s unpleasant to look at, it spoils everything around.

There may not be too many people whose lives the ESI tries to aesthetise and improve, but he finds it impossible to live completely without them. Without them the ESI becomes acrimonious, loses his taste for life.

(The question of what the life of a non-dualized person, that is of an individual who has no complementary dual, can be answered with this example. It is most similar to the life of a train driver, who at the same time has to perform the role of a switchman. At every fork in the road, the train stops, the driver gets off, checks or presses the switch, and then moves on. And society demands the same of the non-dualized and the dualized persons).

The ESI constantly has a conviction that beauty is the primary means by which human relationships are changed and perfected, and therefore everyone should strive for it. He needs recognition that he is capable of creatively transforming the ugly into the beautiful. It is a function he will gladly perform, not only for himself, but also for society. It is his social mission and that is what he wants to do.

Among people

In a new group ESIs are usually quiet, modest people, keeping a watchful eye on anyone, especially their loved ones, to keep a low profile. But at the same time, they are busy doing something else. They are watching and listening. To understand people and figure out how to “win them over to their side.” And how to do it so that those people do not feel that they are being purposefully influenced, purposefully attracted and subjugated to ESI’s stereotype of interpersonal relations. And if, upon such quiet observation, ESIs become convinced that such subjugation is impossible, they remain silent or even leave. Others may understand ESI’s behavior in different ways, but not as it really is, because he portrays himself as unconcerned, busy, tired. And it happens that with the help of such a game he achieves his goal and “wins people over to his side.” Only the “identical” can truly assess the situation and understand how things really are. But this applies equally to all types: only the “identical” can decide what is going on with a person in a given situation, what is his “method of action” and what he tries to achieve or, on the contrary, does not try to achieve.

Among their own, ESIs are active, talkative, cheerful, and even consider themselves chatterboxes. And their own are those who have accepted the ethical attitudes they offer.

This subjugation of other people to the intelligence of one’s first ego phase – 3/1 – is inherent in every type of IM. But, when the ones doing it are the types we “need” and are close to (e.g. representatives of our own quadra), it seems not only beautiful but even sublime. And when it is done by the types with whom we are in a conflict relation, or other negative relation, at the very least it seem strange, or even suspicious, “impure”.

ESIs regulate relations with people, express their feelings about them and bring the person closer or farther away from them not so much with words as with a gaze and an intonation. A sharp, penetrating, expressive gaze, or one aptly thrown word in the proper intonation, puts everyone in their “proper” place. A gaze conveys feelings – admiration, love, devotion, disdain, disgust and hatred. When necessary, the gaze turns into a dagger. But because of this great informative nature of their gaze, ESIs cannot look into the eyes of another for a long time. In doing so, they feel an unpleasant emptiness, as is usually the case with silence that lasts too long.

I believe that the reason why every introthyme cannot look directly at the object for a long time can be explained by the fact that the accepting elements carrying information about the object* are in their passive ring, and this leads to a passive dependence on the object. An extrathyme who looks at the object is studying the object. The introthyme who looks at the object is, in effect, already led by the object. Equally, the introthyme who observes the relationship or their own feelings about the relationship is actively studying it. And the extrathyme who gets immersed in feelings is already being led by those feelings, becoming dependent on them.

* Translator’s note: “accepting elements carrying information about the object” – extraverted accepting elements. For introverted types these correspond to the suggestive and the ignoring, and are in their passive (vital) ring.

Using “bioenergetic” terminology, we would have to say that an introthyme does not so much observe another person as listens to the “sound” of their field in contact with another field. This “sound” is perceived as a complex of feelings toward the object.

Lies

When the ESI finds himself in a situation of entangled ethical relationships, it does not make him confused, but rather jubilant. Because he feels in his element in such a situation. The confused situation is only more interesting. He gets into it and adapts instantly. If it is necessary to lie to improve the relationship during a manipulation of them, the ESI lies with a clear conscience. You can also call it fantasy or diplomatic tactical games or tricks. For the ESI, it is a form of everyday life-enhancing art. People are told not what is real, but what is more appropriate at the time. So, what they deserve. But that is only to those who are not respected and loved, who are not cared for.

For example, the ESI is about to go visit someone. But he has to take time off from work. He can tell the real reason, or he can lie and make up something more dramatic. In the first case, he will still be allowed to leave, they will have to let him leave, but they will do him a kind of favor by this, which does not suit his proud personality. He will be left sort of indebted. And the ESI, without blinking an eye, chooses the second option; for example, he says that he will take his child to the doctor. This is better not only for him, but also for the person who is letting him leave – more understandable.

Divorce

They are against the kind of divorce that worsens the social status of the partners, and especially the children. But from ESIs who had difficult marriages themselves, but could not bring thsemselves to divorce, we have also heard the following: “I am for divorce if the person feels bad. Divorce purifies. Don’t suffer, get a divorce. It’s interesting, it’s a new life. It’s a return to independence.”

How they look at divorce when it contributes to social advancement can best be traced back to Dreiser’s trilogy, The Financier, The Titan, and The Stoic. In which each economic and social stage of the protagonist’s life corresponds to his relationship with another woman. The reader is left with no room for the slightest doubt that the main condition for the further social advancement of the ever-growing, noble protagonist is a change of partner, that without this his further advancement is impossible. For the ethical-sensoric introthyme, this is probably the case. As it probably is for most ethical types of IM. For some reason he is only worth as much as his partner is worth, regardless of personal qualities.

For the logical type, their advancement is not hindered by a “stick-in-the-mud” partner, but for the ethical type, it is hindered. Perhaps it is the same disbelief in his own worth that we spoke of earlier. That is why the ESI, in his own eyes, even if it is the great financier Cowperwood, is worth as much as his partner is worth. This is all the more puzzling because among other people every ethical type feels better than the logical type. The reason is probably that they don’t know how to evaluate their work, they don’t see its value.

Note. Equally, the logical type does not see the significance of their feelings and emotions, the intuitive – of their body, the sensoric – of their strategic abilities.

Id Block. 3/2 + 4/2 . Self-subordination, empathy*

* Translator’s note: this section seems to mirror Augusta’s description of Id for EIIs.

The ESI subordinates his emotions to those of others. His moods match the moods of those around him. Among the cheerful he is cheerful, among the angry he is angry. Both mobilize him to activity. He cannot tolerate emotional uncertainty or melancholy. This demobilizes him, depresses him, makes him lethargic and passive. Being in a group, the ESI adjusts to those who are cheerful, joking, laughing.

If the other person is in a bad mood, the ESI tries to find out what happened, helps to get distracted from sad thoughts. He consoles the other person by saying that it can be worse for others, suggests them to go somewhere, to travel, to not think about what happened; in general, he tries to entertain them. Those who cannot be entertained, who “admire” their grief, the ESI does not tolerate in his circle. Believes that a positive person keeps his personal worries to himself, does not pile it on the shoulders of others. They do not know how to be compassionate and how to get immersed in the grief of others, yet they cannot help empathizing. That is why it seems to ESIs that the person who “demonstrates” their personal grief and pain to others is selfish, ruining others’ life with clear conscience. A moody person is almost an enemy, who consciously or unconsciously spoils the mood of others and knocks them out of active life. The ESI is not able to freely get immersed, or avoid getting immersed, in the mood of another. If he could not avoid empathizing with another’s depression, or at least could not dispel it quickly, it paralyzes his activity, causes anxiety. The ESI tells his loved ones: tell me what happened and I will try to help, but just don’t demonstrate your grief.

Without subjugating his emotions to the emotions of others, the ESI lacks the emotional excitement necessary for systematic confident work activity. The way he treats the aestheticization of space is programmed by the emotions of others. The more emotions, and the more positive they are, the more successful the ESI is at aesthetizing space, and the aestheticization does not become a demonstrative end in itself. Therefore, the dualized ESI is not only less acrimonious, but he also tries less to attract others’ attention to the manifestation of these talents.

Order

One of the elements of the aestheticization of space is perfect order. ESIs do not tolerate any, even the smallest disorder – dust, scattered things, etc. Even if the ESI is very seriously ill, lying in an untidy room expontentially increases his illness. That is why he cannot go to bed while there is a mess around. For the ESI, the scary thing about old age is not the fact that there will be no one to take care of him, but rather the fact that there will be no one to tidy the room.

Anger and tears

The ESI cries often, but when something good happens rather than something bad, like when he sees unusual beauty. Or, for example, when he hears that someone is lucky enough to meet true love. When he is the one being sympathized with, when someone tries to help him. It’s the same when he is at the movies or in a theater. Tears flow from tenderness, from experiencing the good, not the bad. For example, if the ESI hears that a mother has lost her child, he will not cry, but he will probably cry if he hears that a mother has found her child.

When the ESI is angry, he only shows it to his closest and dearest people. If he hates someone, he will never show his anger, because he cannot show his real state to such a person. That would be self-deprecation. When communicating with an unpleasant person, the ESI portrays exceptional politeness and positive disposition, in general – completely closes himself off with artificial politeness and demonstrates as best he can how good he feels. You can’t show your difficulties, the enemy will laugh at them. “I cannot show him that I am uncultured by being impolite. I and my emotions have to be above him,” ESIs say. “The more serious my enmity with someone is, the more orderly my place should be when this person visits me. During this I do not act naturally. I try to boast, to show off. I can only tell a very close friend how things really are. The enemy must be jealous, must think that everything is going fine and well with me. Only a good friend can see me disheveled and not energetic enough,” one woman of this type told us.

Note. So, in this dyad there is a tendency to brag a little in front of the foe. In the SEI-ILE dyad it is the other way around. In front of the foe they most often demean themselves, so as not to arouse dangerous jealousy and aggression. The SEI is inclined to conceal his income, and to call his profits losses. At the same time, the SEI very often hides it when he feels unwell, and, instead of admitting it, is inclined to complain about his busyness, lack of time, etc. Undoubtedly, this is connected to the realization of the Ego block, which the individual understands perfectly well and does not need anyone’s advice. Every person only complains about something when they need some response information, when they do not understand the situation themself and are not able to master it. SEI’s tendency to demean himself in a material sense is determined by the specifics of his Id, which adjusts itself to other people’s material interests and adapts to them.

Inner life of an individual. Superego and Superid

The inner problems, doubts, and worries of the ethical-sensoric introthyms are related to the sphere of his contacts with the surrounding objectivity. For this type, such objectivity is the feelings of logicality and illogicality the accepting Superego element brings (information about relations between objects of the external world), and information about the logicality of his own actions, which the individual is provided with through the accepting element of the Superid block.

Superego Block. 1/1 + 2/1 . A search for social evaluation

What socially valuable qualities does the ESI try to possess? The absence of what, or the presence of which mistakes hurts his consciene?

The accepting element of the Superego block brings information in the form of feelings of logicality-illogicality, which the individual experiences when observing the relations of the objective world. This element also brings information about the same feelings of others, taken from stories and descriptions or observed by direct reactions. With the help of other people’s feelings the individual corrects their own feelings of logicality-illogicality to some extent; these feelings of logicality-illogicality are a part of the sense of logic of one’s own social group. Understanding the value of one’s own sense of logic is the basis for the realization of one’s potential abilities.

The emerged feelings of logicality-illogicality lead the individual to judge how much of his or her potential abilities should be manifested as a reaction to these feelings. The goal is to make it so that the quantity and quality of the manifested potential energy matches the expectations of others. How much it matches is measured by the absence of surprise, or even a lack of attention of any kind. Both negative and positive reactions of others to the manifestation of ESI’s potential power and abilities result in pangs of conscience for his immodesty. In general, when the ESI feels pangs of conscience, the reason is too immodest or insufficient realization of his potential abilities. When everything is “correct,” no one notices their manifestation. People notice when the manifestation of these abilities and capabilities is a little more or less than expected, and stand out from the general course of people’s self-fulfillment. That is why the ESI feels some double meaning even behind a compliment, especially behind compliments given in front of witnesses. Even though the ESI, more than anyone else, tries to discover and realize his potentialities abilities, that is his number one issue. But he can’t stand it when someone digs through his abilities, when those abilities are discussed. Both mental and physical. That’s why he doesn’t like to talk about illnesses, especially his own.

The ESI also avoids assessing other people’s potential abilities and qualities. He can talk about whether a person is logical or illogical, e.g., “Why are you so illogical?” And he doesn’t want to go one step further and call the person capable or incapable, strong or weak. At most the ESI can repeat what others say about the person – “they say he’s capable.” This is at the level of discourse and sharing the information received, not at the level of assessing and expressing one’s own opinion.

Since one can only guess what the expectations of others in any non-traditional society are, especially since the expectations are very contradictory, the ESI is exceptionally cautious in manifesting his capabilities and abilities. He is very critical of all his abilities, does not like to demonstrate them, flaunt them, is afraid to become known as immodest. His own opinion of his potential abilities is very changeable and unsteady. One can say that it depends on every blow of the wind, on the people he encounters, and on their potential capabilities they set in opposition to his own. One day he feels strong and clever, the next – like a complete loser. One moment the same thing seems logical, and the next – illogical. The more stable the environment, the fewer surprises the ESI encounters, the less he doubts his own sense of logic, and the more stable his ego is (i.e. the stronger, more capable, intelligent, and generally successful he feels). This seems to be the main factor in the stability or instability of his psyche.

If in ethical relations (Ego) ESI’s interests are limited to relations with a certain group of people, then in logical relations (Superego) he is interested in literally everything. Everything that falls within his or her horizon. The wider this horizon, the greater the scale of logical feelings. The more logical relations the ESI is familiar with, the more calm and confident he is. The wider the scale of his logical feelings, the more socially valuable information the ESI has, and the easier it is for him to fit into society by manifesting his potential abilities. Because of the universality of his sense of logic, the ESI cannot pay even a few cents too many for something – not because he is stingy, but because it is illogical. “I can also give a dollar,” he says, “but I have to know what for.”

Exchange of information

The ESI gathers information about everything that feeds his sense of logic. Loves to listen, to read and to share what he knows, carefully reasoning about the potentialities of different objects and people, which is why he may become known as a philosopher. But he does not like to be called one, because this obligates him to something incomprehensible, requires full responsibility for his words and, perhaps, even their scientific justification. And he does not want to take this responsibility. And if he does get called a philosopher, it is like an obligation for him, which demands conformity with this image. Equally, the ESI does not like it when people say: “You’re a clever man, give me an advice.” And he immediately begins to think not about what to advise, but how to avoid giving such advice.

To quote a letter from one ESI: “I don’t want to be responsible for something. It is very unpleasant to do what is ordered. Even things that are usually pleasant to do become more than unpleasant when commanded. I like to make surprises, even if they require a great deal of effort. I can give expensive gifts, even too expensive. But if I am asked to give or lend something, I cringe with discomfort. First, I look for an opportunity to get away from the other person’s will, and when it succeeds, I can calmly give on my own. On my own.” (These thoughts refer to the realization of all the blocks of the individual.)

Although inclined to philosophy, the ESI philosophizes only with close people who can be trusted and who can be helped by this philosophy. That is, he provides information about logical relations and what he has heard from others about the potentialities of objects only to those people he trusts, whom he wants to help.

It is not unusual for ESIs to be characterized by their inclination for philosophical literature, which explains the underlying structure of the objective world, gives the opportunity to know the deeper essence of things. ESIs enjoy telling and explaining such things to others, compare one work with another. They often have an interest in medicine as a science that explains what goes on in the body.

With great pleasure they philosophize and reason about right and wrong, logical and illogical, about the inner properties of objects hidden from human eyes. In everyday life, ESIs are the real philosophers, whose creative intelligence (Ego) is realized by manipulating concrete human relations. But since Ego is conditioned to solve problems that are born on Superego, ESI’s creative intelligence is directed toward solving problems related to improving the use of human and inanimate objects’ potential abilities. He is, after all, constantly worried about the untapped potentialities of the objective world, as well as his own abilities. But the ESI is not in a hurry to go from words to action, he estimates, doubts, waits for external support and encouragement. This may be surprising, because he likes to criticize and evaluate the actions, subjective motivation and indecision of others.

The following letter of an ESI, in which the author talks about her inability to choose the relations she needs between objects (1/1 ), largely refers to the realization of this very block. The letter also speaks of this type’s need to submit to other people’s emotions (3/2 ) in matters of organizing space (4/2 ). “It’s very tiring for me when I have to choose something – a topic to write about, a way to unfold it; figuring out how to arrange trees, flowers, etc. Because there are always several ways of solving the same issue in front of my eyes. I immediately see what it would look like if I planted one type of flowers, second, third, etc. But what to choose? When I have to adapt to what is already there, to some basis, it is both pleasant and easy for me. For example, suppose I am given a plot of land and some saplings – a tree, bushes. I will suffer for a long time while I plant them. Because they look good here, and they look good there too. And also – there and there. What’s the best way? I’ll find one, but it’s a lot of agony. But if, for example, the tree is already planted, and I only have to plant bushes, it’s a completely different thing. Here I’m sort of absolved of any responsibility even if those bushes won’t be planted in the most ideal way. It’s not my fault, I adapted them to what was already there. But that’s only a creative responsibility. And I am not afraid of responsibility for a person’s life and well-being. At work I often take responsibility for the organization of some events, or when it is necessary to find a way to get something, to defend the interests of employees. Then, on my own initiative, I will do what others cannot do.” The end of the letter also reveals that an introthyme, as we already know, avoids conscious responsibility for the activity of body phases, but feels responsible for the field phases, i.e. for various feelings of people.

Each type of IM feels responsibility on their accepting phases, and performs their responsibilities according to their producing elements of IM. So the ESI feels responsible for logical 1/1 and ethical 3/1 relations between people. But as for beauty, for example, the ESI feels that being beautiful, as well as willful 4/1 , is a human duty. To realize one’s abilities while remaining modest – 2/1 – is also a duty. Same rule applies on the second ring.

Health

Because of ESI’s special interest to all relations by which internal structures can be evaluated, much attention to logicality and illogicality is also paid in reaction to signals received from one’s own body. Hence guesses and speculations as to what this might mean, what internal structures and their changes it indicates. This prompts an interest in one’s own health and the hypochondriacal tendencies noted by psychiatrists. Just how an ILE, who has 2/1 , always feels that no one loves him, so the ESI, who has 2/1 , may always feel that his body, its structure, is defective. Although, in my opinion, an unprotected Superid is what should be considered the main reason for “hypochondriacism” of this type.

In everything ESIs take upon themselves (if it seems to them that this is expected of them by their environment), they take it upon themselves without calculating their own strength, and without the dual backing them up they may overstrain themselves physically. Very often it is this strain that is the cause of their illnesses. For the same reason, although they are willing to take treatment, they do not know how to behave: on the one hand they follow all the advice of the doctors, but on the other hand they are constantly physically tiring themselves out.

Conflict

ESIs do not brag about their potential abilities and cannot stand it when others do so, especially those who have as the first element of Ego, that is, intuitive-logical and intuitive-ethical extrathymes. But the demonstrative disclosure of their abilities by the dual – the logical-intuitive extrathyme – is the balm that relieves ESI’s soul of uncertainty, torment, and pangs of conscience. What’s the difference? Why do some types shock the ESI with their demonstrations, while others bring peace? Because the Id block of the logical-intuitive extrathyme demonstrates only LIE’s own abilities, while also taking the logic of those around him into account. While for the ILE and the IEE, the means of demonstrating their own potential abilities is in the unfolding the potential abilities of others. Therefore, LIEs are not dangerous to the ESI, and are even very acceptable, the ESI can look up to them. And ILEs and IEEs are dangerous, constantly penetrating into the innermost world of others, into their secrets and mysteries.

Clothes

The ESI is always buttoned up, as if fully mobilized. This is what they can show to people. Any unkemptness in clothing is an incomplete mobilization and therefore is a display of one’s potential abilities, rather than the realized ones. That’s why the ESI is afraid of it and avoids it. Can’t stand to be seen by anyone in a semi-naked state. Can start hating anyone who sees him getting dressed.

Note. Apparently, this is also why intuitive extrathymes always have their clothes unbuttoned, otherwise they are uncomfortable, afraid that they overdo it and will look ridiculous. They button up only when objectively necessary, i.e. when it is cold. They do not pay attention to whether someone sees them not fully dressed. If there is something they are embarrassed about, it is showing underwear that is not aesthetic enough.

Sexuality

ESIs are very compliant with the social norms of sexual behavior, apparently because sexuality is a revelation not of external, but of internal, potential human properties. Therefore, with the gradual spread of certain sexual freedoms, they embrace new norms of sexual behavior later than other sensoric types.

To our question of why she never cheated on her husband, despite her exceptional success with men and her poor relationship with her husband, one woman answered to us: “Faithfulness to my husband? No, that’s not it. I didn’t avoid doing it because of him, but because of myself. I can’t live knowing that someone “had” me. Me. There’s a man walking down the street who “had me.” My ideal is a woman as cold as a statue. To belong to someone is to fall in my own eyes. Ever since middle school I admired Lucrezia Borgia, who drowned her lovers in the river by releasing them at night through the balcony. So that they, those who “had” her, would not remain… No one has a right to my untouchable inner self. In general, I am very unhappy if I share something inner and intimate with someone during a moment of frankness. Even if it is about my health. And if I allowed myself a sexual transgression, after that I would probably hate myself so much that I would degrade morally. I would probably start drinking and “breaking bad with everyone” to prove to those with whom I was too open – you still don’t know everything. I’m even worse than you thought before… In short, I need my individual secret world that no one touches.”

Most readers of American Tragedy see Clyde’s tragedy only in the fact that revealing his former personal life is the death of his social career and the loss of a more beloved girlfriend. Identicals thinks differently: it turns out that the worst thing about his situation is the inevitability of revealing the secrets of his intimate life.

Note. ESI’s bashfulness, his worries about anyone, even his own father or mother, seeing him naked or half-naked, his intolerance of his spouse or child walking around the apartment in their underwear, are probably due to the field phase more than the body phase . It is simply a psychological fear of showing one’s own skin or of seeing another person’s skin. To be more precise, those parts of it which it is customary to keep hidden and which the ESI is not used to seeing. Showing which, because of its incomprehensibility and illogical nature, irritates the 1/1 phase of the IM. As it is known, the 1/1 phase is always irritated when it perceives the incomprehensible.

Superid Block. 1/2 + 2/2 . Submitting to others’ care

In his actions and deeds, the ESI merges with the actions and deeds of others. He feels an obligation not only to do what others do, but also – until he is stopped – to act in place of others. Unless someone comes along who limits his activity and corrects it from the perspective of the future. If there is no dual or activator who is always calm about the future, the ESI is restless: one minute he tries to do his best, the next his hands drop in exhaustion. Only illness can truly stop this zeal. The paradoxical situation is when the ESI begins to heal. The body is unwell because the ESI is overburdened, yet he seeks illness for the sake of opportunities to work harder.

The dual corrects his activity with corrections that show the pointlessness of certain actions. This often sounds like mockery, which, however, does not offend the ESI at all, but only gives more weight to the information he receives. The partner’s cheerful mockery of the futility of certain actions and deeds is perceived by the ESI as a friendly concern for his well-being, and for him saving energy. The ESI feels that he himself is helpless in this and lacks understanding.

Whatever ESIs do, they do not like work that cannot be finished soon. They work quickly, precisely, cannot calm down until they finish and feel pleased with the results of their work. That is why they are inclined to the kind of work that leads to tangible, visible results, something to admire. ESIs prefer work that can be finished in one sitting, or at least broken down into individual components, each of which can already be admired.

The ESI, as a true tactician, not only does not know how to wait, he is afraid of waiting. For example, if he knows that he has bought tickets and will have to go to the theater in a week, he is nervous, feels bound and unfree. It is interesting that his dual tends to not announce such things in advance, and takes the tickets out of his pocket only at the appointed time. Probably because he wants to make a pleasant surprise, or maybe because he doesn’t know until the last minute how his own plans will work out.

ESI’s mental well-being is determined by how he manages to realize his time. “I only wasn’t late for my lessons. I was always late for everything else because I left too little time to myself. It’s just hard for me to leave the house – because there’s always something to do.”

The ESI is very afraid of being cheated of time. For example, if he could have done something on his own, but relied on the promised help, waited and didn’t get it done in time, it makes him very unhappy.

The ESI does not know how to appreciate his own labor and what it leads to. The one who loves him is the one who helps him in this, who praises him for the fact that he always manages to do everything on time, that, unlike others, he can do everything, and will finish everything he started, no matter what it is. And it is precisely because of this value of his that the ESI must take care of himself. He surprises his dual with his ability to work, his patience, his skill. And this astonishment is the main condition for the ESI to not bring himself to exhaustion and illness through his efforts.

The highest praise for the ESI is when he is told that he always manages to do everything on time. That he did something in a timely manner and without sparing his own time, or that he helped others through sacrificing his own time. When others wonder how he always knows what needs to be done. Only then does the ESI become confident that everything is fine, as it should be. Otherwise, he lives with a sense of being constantly late. “If I’m a normal ESI, then the ESI is always late. And, for example, only makes it to the train because he’s running out of breath. Otherwise, he’s always late. If I get somewhere too early, I’m happy, it’s like a holiday: “What a joy! I made it.” I can’t imagine working as a teacher, since you can’t be late there.”

Heroism

The ESI constantly hopes for something extraordinary, amazing, e.g. a natural disaster, in which conditions he could demonstrate his courage and resourcefulness, his vigor.

He is prone to heroism, self-denial and various good deeds, especially when it is in public, if there is someone to praise the ESI for the manifestation of all these virtues, if it does not go unnoticed. Because the Superid can only get realized with no trouble when someone notices what the ESI is doing, and so protects him from physical overwork, when there is external back up. One could say that witnesses spiritualize him. If there are no witnesses and no praise, the ESI is simply not sure that what he has done is worth anything, that it is socially significant, that he himself has social value.

The ESI does an excellent job of being a provisioner, a reseller. Provided that he is emotionally praised for his successes: “He’s the only one who gets it all!”, “Only he and no one else could get it!”, “Only he has the courage to do it!” This is emotionally invigorating, and the ethical-sensoric introthyme cannot refuse such payment. Though, like every sensoric type, he does not forget his material interests either.

Anti-conscience*

* Translator’s note: in her EII characteristic Augusta defined anti-conscience as the following: “A gnawing feeling of guilt, but the guilt of others rather than one’s own. It is a feeling that those around you are guilty before you.”

In his thoughts, the ESI constantly rebukes others for their actions. Even for his own actions which others have not corrected in time, and which proved to be a waste of time and effort. Feels the need to reward people for all good and bad deeds. If someone has done good, ESIs try with all their might to return the favor. But at the same time, they want to be sure that they “do not overpay”, i.e. that in their naivete they have not become a victim of exploitation. There is always a calculation: I give him that and that, and he gives me that and that. If it all adds up, that’s fine. If someone has done something bad, they must also repay, otherwise ESI’s conscience will gnaw at them. Therefore ESIs can be considered vindictive, although not all of them dare to realize their dreams of payback.

People of the ESI type have very frequent conflicts with their mother and father, which are not forgotten for the rest of their lives, unless the parents are duals or identicals. One ESI woman wrote to us: “I can still feel how, as a child, I once breathed easier, even laughed and rejoiced when I realized that when I grew up, I could get back at my mother for all, mostly physical insults and humiliations. It was both a dream of revenge and my lovely secret.” All this she “fulfilled” in her old age – when she stopped being afraid, she explained to her mother what a bad mother she had been.

The ESI cannot forgive someone who once became their enemy by mistake, due to believing someone other than the ESI, or believing out of fear of someone else. In short – those who betrayed the ESI. For example, suppose that, according to the common values of some time period, the ESI gets officially included in the group of socially dangerous people, called enemies of the people. Some friend, under the pressure of fear of not being “clean” enough, changes his positive feelings about the ESI into negative ones, with all the consequences that follow. Times change, and a former enemy-friend comes to make amends. The ESI doesn’t see him, doesn’t hear him, and will never forgive him.

Note. In psychologically difficult situations the Superid block is like a last resort, with the help of which an individual explains their situation and seeks a way out of it. The ESI tries to solve their problems by work, the ILE – by improving their wellbeing, the EIE – by fighting to make others respect their needs. Here is an example from the life of a difficult family with this composition: the father – the breadwinner of the family – ILE, the wife – EIE, her mother – SLI, the older seven-year-old daughter – ILE and the younger five-year-old daughter – ESI.

The mother-EIE was in a particularly bad situation: the husband and one daughter were her benefactors, her own mother was a conflictor. In this difficult psychological situation, and even more so without active communication on the side (she did not work), she was literally suffocating in the family. The search for psychological balance could only go through her complaints against her children, and the educational scandals she caused for them. When the youngest daughter (ESI) was five years old, she already realized that she did not know exactly what to do and how to act to please her mother and be considered a “good” child. So she asked her older sister, “What do I do to be good?” However, the older sister did not understand this question because, according to her Superid, her mother’s outbursts were a consequence of a bad mood. While the mother herself was sure that it was a struggle for respect, for recognition in the family.

Due to the fact that the Superid acts only in tandem with the Superego, there is another side to all these points. The scandals started by the EIE are not scandals at all, but only musings and reflections on what should be done to finally make her actions conform to what the family expects of her. But the question that was the main theme of all the scandals: “What should I do, to be or not to be?” – no one in this family heard or could answer. They saw that the mother was suffering, but they did not hear the question. It would need an LSI to answer.

Appendices

I enclose the text (my translation) of Eigirdas Gudzkinskas (ILE).

For the ethical-sensoric introvert the perception of the structure and potential energy of an object turns into the perception of the appearance, form and energy of the subject. By this ESIs understand that the potentialities and significance of some objects can be changed by changing their appearance, or changing the subjects who use these objects. Such individuals are exceptionally well attuned to their ability to establish specific possibilities of using different objects. They do not like to see things being used inappropriately, and avoid unconventional, i.e. untested solutions to different situations. Though they like to criticize and evaluate other people’s deeds and subjective motivations, and they are demanding to themselves, however they are not in a hurry to go from words to action, they are afraid that the possibilities of the objective world will remain unused due to them not having enough subjective relations. They are never sure they have already done everything to demonstrate their principles about subjective relations. The element constantly accumulates information about subjective relations that interfere with the use of the objective world. The ESI is less inclined than the EII to delve into what lies behind human relationships, and is more concerned with the “external” side of those relationships.

The ethical-sensoric introvert is very concerned about the way he manages to realize his time. Very punctual. If next to him there is a person whom he trusts and who tells him what to do and at what time, then he works very energetically and feels well. If there is no such person, then the ESI feels weak, his confidence in his own strength disappears. Looks at all those who make other people late like an enemy. Can give all his strength and abilities only when his actions can be optimally distributed in time.

He is unable to evaluate his own work. He is properly assessed by the one who assesses his efforts rather than his activity. He is truly loved only by the one who does not waste his emotions, who constantly calms him down, distracts him. He feels that he is taken care of when he is told that he has helped people in a timely manner and by sacrificing his own time, that he has shown a lot of goodwill and put in a lot of effort. This is not because he needs praise, but because he himself does not feel that time and lives with a sense of being constantly late.

The ESI seeks forms for the manifestation of the great ideals of humanity.

Author’s note: In this paper, the letters and thoughts of only the non-dualized ESIs are quoted.