While the perception pairings viscerally construct a view of reality as it appears in the present, including within it the context attained from the past, the judgment pairings will register the meaning of those perceptions according to their criteria of judgment. I will be using the term “register” to refer to the ignition of a conclusion by the judgment processes; the very moment at which the environment is consolidated into a deduction.
All variables in the environment congeal into a panorama which the judgment processes can see and, via an application of thresholds, draw lines in that panorama to differentiate substances and situations. The psyche reduces environmental variables by drawing these conclusions, then only consciously manages those conclusions. Without the judgment processes, the causality around you would continue to flow as one endless stream between the present sensory experience and how it triggers previously observed sensations but with no ability to contrast the two between themselves or to chronicle them properly in space or time.
Furthermore, the rate at which these differentiations are executed is comparable to the rate at which perceptions congeal, making judgment – at its most incremental scale – an incredibly rapid process. Because of this the registration of any single judgment is not always clearly echoed in the awareness of the individual as a thought. One may only become slightly aware that one’s disposition toward the environment has shifted to a conclusion. By the time we become aware of a thought and it is clearly echoed through our mind, it is no longer a single judgment but the apex of an enormous architecture; a pyramid built from a foundation of hundreds of micro-judgments converging into a broad-reaching conclusion.
Above we have a diagram to help represent this higher and higher convergence. Toward the bottom of the pyramid each dot represents the register of a basic sensory input. As we move up toward the top of the pyramid those dots merge into more complex conclusions that account for more variables, including previously reached conclusions. The convergence to greater complexity happens as a gradient effect, without any strongly differentiated levels; the five sections listed herein are only to give a general concept of the contents that may be contained along various points of that gradient.
Now, the process by which things congeal is what differs between the judgment processes. Each of the four judgment processes has a different way of consolidating this data into conclusions and so data is taken to represent different things. As thousands of minute conclusions converge, the end result contains a very clear imprint of the methodology being utilized in processing the perceptive data. It is these methodologies that are the defining attributes of the judgment processes as, when divorced from context, individual judgments coming from various processes can overlap one another. The same conclusion can be reached via different avenues, however the same methodology will never be employed by more than one process.
I would first like to contrast the consolidation process of Te against Fe. Both of these processes may be described as a registering of, and dynamic execution within, an ethical or logistical economy. I use the term economy not strictly in the materialistic sense but to describe a system of managing available resources of any sort and coordinating the distribution of energies. At the smallest scale, this management is done through a continual comparison between one perceivable variable and another, and then arriving at the conclusion that the relation between those two things is either beneficial or detrimental to the desired external arrangement.
As such, the entirety of the extraverted judgment (Je) processes’ functions take place within an external setting and are related to other external factors. If something is not in the environment or affecting the environmental situation, then it is not considered relevant to their deductions. For Fe, these factors relate to an external management of social economy and to Te this translates to a management of logistical economy.
The economy which Fe registers, and which it manages is one where the emotional states within people are registered as though they were tangible factors in the environment and are manipulated with energy distributions; energy which can be either positive or negative. If Fe registers that there is too much energy in one area, it may siphon it off to another area. If for example someone is gaining too much at another person’s expense, Fe may coordinate the translation of negative energies via shame or some other tactic to rebalance the circumstance.
It is important to emphasize that these tactics relate to a translation of emotional energies and not necessarily a logistical arrangement. The actual environment may suffer no change as the movement of energies transpires within the individuals involved. If a logistical arrangement facilitates a needed translation of energies, then Fe may arrange the situation but for the sake of making that energy exchange possible. Even so, Fe will not be the most adept process at coordinating a logistical arrangement, and will first and foremost seek to arrange the situation by persuading the parties involved of its reasoning and have a collaborative effort taken towards that logistical aim.
Thus, Fe compensates in part for its inability to change logistical causalities effectively by moving people’s motivations; by persuading more hands to get involved in the problem in order to bring it to a solution. Inversely, Te rearranges variables according to where substances need to be placed in order to perpetuate systemic functioning as Te does not manage via the manipulation of emotional states, but by the rearrangement of the environment.
While the conclusions that Fe and Te arrive at may sometimes appear identical if expressed verbally, they will differ fundamentally in their implications. What the conclusion means in a practical sense will be very different to each function due to the different methods employed to correct or direct a circumstance. Te is a process which by itself is blind to the effects that its proactivity has on the people involved, unless the effects are so blatant that they immediately become logistical problems, due to its disassociation from the emotional register.
Indeed, Te must disassociate itself from the emotional register if it is to gauge a situation objectively. While Fe, as an ethical process, is tended towards anthropomorphizing a situation, Te will tend toward viewing humans as objects no different than mechanical items. It is only in Fi that Te recovers a sensitivity toward the dimension of people, and indeed such sensitivity can be strong when the Fi-Te oscillation pairing is harmonizing. Yet this will not alter its methodology of proactive execution.
Instead, a Te user may feel deeply affected by the ethical reality of a situation, and will use that passion as a motivator to channel their focus towards finding objective, logistical solutions to perceived environmental imbalances.
At their most incremental scale, the operations of both introverted judgment (Ji) processes and the methodology they employ to differentiate perceptions compares not one external variable to another, but instead compares all to itself. Both lie at the center of all focus, judging situations and occurrences via a timeless, philosophical sense divorced from the particular dynamics occurring in the present. With this methodology, each individual instance of judgment measures whether or not the matter at hand resonates or clashes with a principle.
Therefore, disagreement with a variable happens not by whether the whole situation necessitates a certain disposition, but by how the variable relates to the disposition of introverted judgment. Both Ti and Fi give priority to the internal rather than to how those internal ideas manifest in the outside world. If something ought to be true in principle, the principle is sustained even in opposition to an environment that may make the principle impractical.
This is not to say that adaptation of judgment is impossible for Ti and Fi, but for these two processes alteration of a principle happens through a general reconsideration of the underlying reasoning to the principle. Should a shift in its principles occur, it will not only affect the present situation, but the individual’s psychic disposition altogether as the compass process strives for convergence; a unification of focus in all of its judgments without any contradiction.
The Je processes, in contrast, will feel entirely justified in executing the appropriate situational judgment to accomplish the desired outcome without any regard for internal consistency. “The ends justifiy the means” is perhaps an apt description of the economical thinking that the Je processes utilize when working out of harmony with the compass process. We can exemplify this difference in functionality by the diagram in Figure 6.
The light grey circles represent the individual. The small black circles represent environmental variables. To the left we see an example of the compass operation, with the central compass process (the small dark grey circle) in the middle of the individual. Notice here how it analyses the top variable in isolation. One by one, the compass process individually compares each variable to itself before going on to the next. The Je process to the right always compares things to other things, and there is no central comparison point, seen here by the absence of the inner dark grey circle.
Now, Fi and Ti differ from each other primarily through the association or disassociation with the emotional register.
For Ti, disassociation from the emotional register refers to a lack of consideration of one’s own bodily sense. The Ti process is unique in its operation as it is not only disassociated from the object – the external – but also disassociated to a degree from the internal. It is neither connected to the topic of life or death, nor to what is happening in the world. Due to this twofold disassociation, the experience of Ti may be one where the individual experiences themselves as though from a third-person perspective, and while this is surely an illusion – as it is not possible for any psychic process to escape its psychic origin – this disassociation from the self can be a pertinent experience.
Being divorced from external happenings, its operation in data discrimination, instead, turns purely to the conceptual. Its impetus drives it naturally toward a convergence of concepts and the formation of a perfect, internally consistent logic. As it removes itself from the material and the personal, it is no surprise then that individuals with Ti often re-discover the philosophy of Zen with every passing generation, as this is a natural mode of operation for this process.
The Fi process, being instead connected to the emotional register, is in a continual state of sensitivity – registering how a situation strikes their heart. It weighs situations by how they independently benefit or hinder life in whatever way the individual comes to personally define life. However, it is not necessary for an Fi user to have complete conscious awareness of their own definition of life – which their psyche may viscerally form through communion with the emotional register – but the effects of that definition will be strikingly exposed when a situation prompts their revelation. Such revelations will nonetheless be indirect, manifesting through another process as Fi itself never leaves the subject for the object.
The Fi process is fully capable of registering the emotional truth of a situation, but there will exist a level of blindness as to how to go about moving people’s hearts. This ignorance exists because Fi disassociates itself from the outer world and its dynamic operation. It seeks only to internally dissolve dissonance within its ethical principles. However, its association with the emotional register creates a paradoxical situation which I will refer to as emotional radiation.
Despite not deliberately moving emotional dynamics, Fi users incidentally do so, to some degree, by their own sheer permeability and sensitivity to the emotional. As reality registers very personally for a Fi user, others may see how this impacts them and may be indirectly moved by their internal conviction. Nonetheless there will be an element of privacy and passivity to such radiation. It will differ from the influence of Fe, as Fi’s radiation is unintentional and has no dynamic coordination. By itself it cannot select what type of impact to give, or what is appropriate, for the situation at hand; it cannot convey anything other than what the Fi user currently and genuinely feels.
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