INFj profile by Stratiyevskaya
(partial translation-further translation needed)
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Fi Block of Ego, 1st position, Program Function: "Ethics of Relation"
The EII attempts to create the most harmonious, most humane, in his opinion, form of ethical relations, which would exclude the suppression of one personality by another, conflicts, discord, lack of understanding, and mutual distrust.
"Poor peace is better than a good quarrel" – this is the basic form of his ethical strategy.
EII's entire life consists of a search for means and possibilities to realize his idealistic system of relations; moreover, his own behavior usually serves as a positive example of it. The outcome of such an orientation is heightened introspection and self-analysis, self-critical approach, and constant ethical self-improvement that is characteristic of people of this type. While he is highly demanding of himself, the EII is unusually very tolerant of weaknesses of other people.
The commandment "Do not do unto others what you wouldn't wish for yourself" EII takes with exceptional seriousness: he in principle doesn't wish to hurt or upset anyone else. He tries to endow each person with a grain of his personal warmth and kindness thereby creating conditions of maximum psychological comfort for other people. Gentleness, tolerance for weaknesses in strangers, inner soulful sensitivity, "opening bid" of benevolence – all of these are basic values of EII's ethical program.
Building relations with others, EII tries to be sensitive, tactful, and responsive. For example, he won't allow himself to categorically reject advice or help that was offered to him, even if it is obviously ineffective or even harmful. After all, he cannot dismiss a person who has offered help from the depths of his heart and from his best motivations. EII treats absurd advice that has been given to him in exactly the same manner – most often, he will be delicate and tactful with the adviser, listen attentively, then thank him for his care and act in accordance to his own discretion and prevailing circumstances. ("Why not listen to well-wishing counsel?" – especially since not every "well-wisher" will check if his advice has been followed.) EII thinks of such advice not only as instructions but also as an expression of sympathy for his hardships.
The EII easily closes the psychological distance with others and builds his relations in close proximity, which sometimes especially warms up and positively predisposes people towards him. Sometimes, such effort to get close may seem ingratiating and intrusive to others. However, any hint that he has been too imposing is rather painful for the EII to hear, since he did not intend to burden others by his company. He tries to be kind and sensitive, whatever it costs him, and does everything possible and impossible not to offend, as to not make enemies for himself and create precedents for open expressions of hostility. The psychological barrier that he sometimes creates he does not consider to be a sign hostility, but as his right to keep distance from someone whom he dislikes. If further relations develop unfavorably, he distances from such a person.
EII mends conflicts in his relationships by means of making concessions and compromises. However, he counts on the others to take note of these concessions and to adequately value them. In essence, EII's agreeableness is a kind of an ethical tactic intended to predispose others to good favor and compromises. While EII presents himself as kind and agreeable, in reality there are reasonable limits to these qualities in him. If the demands of his partner go beyond what is permissible for him, the EII will show resistance and stubbornness and may even erect between himself and the source of his disappointment an psychological barrier that is difficult to penetrate.
The break-ups and conflicts in his personal relations EII usually experiences very painfully, especially, when he sees no possibility of fixing and restoring them. For example, if someone close to him forces him to lose a friend, EII ends up in a situation that contradicts his main ethical orientation: from one side, he is betraying his friend, from another – he does not want to disappoint another dear person.
The EII can maintain relations with an incompatible partner for a long time, relying on feeling of debt and responsibility before family and relatives. However, in cases of especially unfavorable relations and, when he is absolutely confident in the impossibility to fix and improve anything, he irrevocably and unconditionally leaves his partner. (This quality is also characteristic of ESI.) A representative of this type who personally has not gone through a breakup in the past, may attempt to prevent the dissolution of relationships of people who are close to him. He will try to reconcile them until he personally becomes absolutely convinced that they cannot coexist together.
The EII is usually sensitive and responsive to the misfortune of strangers. He readily sympathizes even with people who are not very close to him. He has the ability to literally dissolve in problems of others. In his understanding, the act of comforting by itself is already very telling. Such demonstratively sympathetic and sensitive attitude usually makes the EII become valued and favorite of others. Developed ability to sympathize with another's grief is one of the basic values of EII's system of relations.
If someone close to him falls ill, the EII will care for the sick person with exceptional selflessness, not taking into account the effect this has on his own health and state of mind, nor the danger of possible infection. Any family with someone of this type can be confident in its health: whenever someone falls ill, the EII, as a rule, will take a leave from work and care for them. The degree and closeness of relations, in this case, do not matter to him.
The EII is unlikely to commit treachery in respect to his close ones, and condemns these qualities in others. He never forgives the abuse of his trust, although he prefers not to focus attention on upsetting memories and is generally not rancorous by his nature. Being implicated in some intrigue, or finding himself in a system of relations which contradicts his ethical values, EII feels lost and disoriented, but in each separate case he tries to behave such that his behavior would not contradict his own values. Precautionary distrust and suspiciousness he perceives as something unethical and heartless. For this very same reason, it is sometimes impossible to convince him of someone's misdeeds and poor intentions, even if this has been already proven and is obvious to everyone else. EII's actions are to a significant extent determined by his personal sympathies and antipathies i.e. if he sympathizes with someone he may simply ignore many of this person's faults. And he is capable of self-sacrifice in the name of love and friendship. For example, he can take upon himself the blame for someone else, thus protecting his friend from trouble and suffering.
EII is usually not resentful and vengeful (to be rancorous, in his understanding, is unethical), but he will not seek to mend damaged relations until he is confident that his offender has realized his own transgressions. In order to obtain EII's forgiveness, it is sufficient to demonstrate your positive disposition to him. Moreover, making profuse apologies is unnecessarily. The world of EII's feelings is so refined and rich, that he does not need verbal explications of emotions and experiences in order to intuitively understand what is going on in his relations.
EII knows how to keep secrets. Therefore, he can often be entrusted without reservations and without reminders that "this must remain between us", since it would violate the assumption itself, that he is even capable of such a deed. Himself, he also assumes that his "secret confessions" will be piously observed and safeguarded, for he fears to offend someone by distrust because he considers distrust to be something insulting for everyone, including himself. The EII considers good intentions to be the standard of human relationships; therefore initially he tries not to assume any poor motives. If his own secrets are nevertheless divulged, this becomes the heaviest of disappointments for him.
EII is constantly searching for some original forms of the expression of sympathy and solidarity with the emotional state of another (or his environment). For example, a representative of this type, on the occasion of the end of the divorce of her friend presented her with a bouquet of flowers – in this manner she congratulated her friend with the beginnings of a new, "free" life.
It is very important for the EII that the motivation of his behavior would be correctly understood and appropriately evaluated by other people. For him, any gift, any service presents enormous value as a form of expression of good intentions. At the same time, the real cost of this service for him means much less. (His dual, Stierlitz (LSE) also attributes purely symbolic value to gifts, at least to those which he gives himself.)
The EII never forgets the good that was done for him, and considers that ingratitude is a quality, which deserves most severe criticism. Kindness and the sympathy – these are consistent values of EII's ethical program. He knows how to demonstrate them as no one else. Representatives of this type are inclined to deep ethical analysis and introspection.
Ne Block of Ego, 2nd position, Creative Function: "Intuition of Possibilities"
The EII finds it difficult to implement and realize his "non-conflicting" system of relations in a world full of contradictions. The qualities that aid and encourage him in this noble endeavor are his innate optimism and flexible intuition of possibilities.
EII believes that in each complex situation one should search for means, methods, and forms to smooth out emergent contradictions. For example, if both sides agree to certain concessions, this will already yield some results and their conflict will be, although partially, resolved. Conveniences of those near him EII often values greater than his own. EII constantly correlates own behaviors with the opinions, interests, and way of life of other people.
Creatively implemented intuition of possibilities allows the EII to be farsighted, prudent and judicious in his behavior. The purpose of his foresight is to be able to foresee possible complications of relations and act preemptively to avoid or prevent them. For example, an EII woman, when she was preparing a children's celebration, portioned the sweets in equal portions, since if she didn't do so, as she could foresee one of the invited children will eat more than others, and therefore make other children upset by such unfairness - and this cannot be allowed! For the same reason she did not allow her grandsons to bring candy out on the street - she considered the possibility that this will inspire resentment and envy in other children, and this would could have negative consequences.
Despite all his optimism, EII is capable of prudently calculating the worst course of events precisely for the purpose of avoiding negative consequences and making sure that everything works out in best possible way for himself and for others. As a result of these intuitive calculations, EII safeguards and insures his future actions. This sometimes leads to a positive outcome and the EII is able to avoid many troubles. For example, a family of the "enemy of the people"* in expectation of their exile, have decided to give away their piano to a girl for their neighborhood as a gift. The girl (Dostoyevsky) was categorically against this present and demanded that the piano would be sent back. This episode in her family is recounted as a legend – it is considered that by this act she has saved her own family from repressions.
*[Likely this story originated in the times of Stalin's repressions, when those who came into disfavor with the new communist regime were labeled "enemies of the people" and sent into exile to Siberia and other inhospitable locations.]
And nevertheless, however strong an intuition the EII possesses, his calculations do not always prove to be accurate. Indeed, one cannot foresee and account for all circumstances, especially because frequently EII takes the desired for the real, and traces sometimes an imaginary course of events rather than the real one, relying on previously conceived stereotypes and generalized notions. For example, he will try to reconcile husband and wife, fearing that if he does not interfere, their broken personal life could later affect him, too. In another case, he doesn't interfere between those who are fighting in order to "not draw the fight onto himself" and not to acquire future enemies.
In each specific case the correctness of calculations and behavior of Dostoyevsky depends on his previous experience and on how deeply he understands the situation.
Ethical-intuitive influence of EII is founded on his ability to notice and develop everything that is good in the human soul – this traits allows representatives of this type to do magnificent work as pedagogues. In each individual, EII denotes their ethical qualities and their potential. Dostoyevsky does not understand and does not accept such notions as "damaged children" or "rotten children". In his conception, there is not such concept as "damaged children" that could not be mended and persuaded by a positive personal example. Of course, development of positive qualities requires expenditure of time and honest effort and a lot of patience. Therefore, in the opinion of Dostoyevsky, the educator must constantly work on himself, improving his own qualities, instilling into himself a sense of conscientiousness and responsibility for the fate of the person entrusted to him.
In exactly the same manner Dostoyevsky considers that there are no relations that are initially hopeless, that could not be mended and improved with sufficient resourcefulness and patience, with the ability "to wait out the storm", to prove the sincerity of one's motives, to display the best traits of one's nature on one's personal example.
Ti Block of Superego, 3rd position, Normative Function: "Logic of Relations"
Logic of EII is based on his intuition of possibilities, or to put it simply – on his dreams and fantasies. This quality endows him with a child-like naivete and fascination.
To EII it is difficult to subordinate his feelings to reason. It is difficult for him to be objective in his evaluations. His system of relations assumes initial goodwill extended to other people. Because of this quality, he can leave an impression of someone who is in actuality unprincipled, inconsistent, and self-contradicting: he tries to listen and agree with everyone, to befriend everyone and to be liked by everyone, to be kind to others without exceptions.
Question arises, can EII in general be principled? He can! And this manifests precisely in his ethical principles. Everything else for him does not hold any fundamental significance. EII is not too interested in the laws of objective reality. More so, if they justify the polarities and contradictions that exist in our world, which, as is known, pour out into the hostility and violence. This does not mean that EII denies laws of the dialectic - simply put, he prefers to look over this aspect. And then, with the goodwill and optimism that is characteristic of him, he sets out in the search for compromises, sincerely considering that they will smooth out if not dialectical, then at least ethical contradictions.
In interaction, the EII frequently tries to impart an impression of an astute, judicious, discerning individual. He often relies on previously formed opinions and arguments. He is also ready to manipulate facts in order to preserve the system of relations, or image of therefore, that is necessary for him. Otherwise, how could he harmonize relations? The facts in themselves are unimportant if all value and sense is precisely in the essence of ethical relations. Thus, it is possible to distort the facts - likely nobody will check for this and verify, thus there will be no troubles.
Attempting to carry out his life's goal of establishing harmonious human relations in a real world of contradictions and conflict, the EII thoroughly and extensively reflects on the conditions and precepts of life that interfere with the actualization and embodiment of his ethical program. Moreover, in his reflections he sometimes comes to the conclusion that the existing conditions can be changed under the effect of "correct" ethical decrees, which are necessary to institute. In simpler terms, these reflections can be represented as such: "In the world, there won't be hostility if all people are kind to one another. In principle, this is possible, since there are seeds of good within each person that only need to be nourished further". However, someone must pay and agree to concessions for prevention of conflict in relations – such is objective reality – and the EII, as a rule, very unwillingly acknowledges this.
(As any other person, Dostoyevsky considers that everyone around him adheres to a similar system of views and values; simply some, due to their weaknesses, become tempted by bad examples and fall into errors, from which they must be delivered, or at least to attempt to make this happen.)
Frequently, in an argument Dostoyevsky holds onto purely generalized or hypothetical perception of the issue, considering that no concrete conditions can distort or change its essence. This circumstance greatly hampers discussion with the representatives of this type. For example: Dostoyevsky does not agree with the statement that "kindness must live with fists". Why with fists if it is "kindness"? Kindness, in his understanding, is already a force in itself, which in any case must and will prevail, and therefore does not require protection. And with fists there can be only evil, because it has no other way to protect itself.
In the process of dualization by Stierlitz, Dostoyevsky begins to attribute greater significance to objective reality, especially because he, in principle, does not exclude the influence of objective dialectical laws on his system of relations.
Se Block of Superego, 4th position, Mobilizing Function: "Volitional Sensing"
The need to stand up for himself demands from Dostoyevsky excessive efforts and cause stress. He feels burdened with the need to provide assertive, volitional rebuffs.
He finds it difficult to maintain firm intonation in his voice and to express himself categorically and directly. His usual pliability, kindness, and sensitivity can be considered as a consequence of him not being firm and strict.
Dostoyevsky is also very sensitive to any discussions of his own volitional qualities and finds it unpleasant to hear critical observations in his address in this regard.
Assertion of his system of ethical values and opinions will nevertheless require him to exert willful influence on his surroundings. As soon as he states his opinions and views, to which he solidly adheres, he will need to expand the effort to back them up. (In this lie the discrepancies and contradictory nature of his own ideology – if Dostoyevsky is in principle against coercion, then he doesn't have the right to spread his views and enforce his opinions, nor to force anyone to do anything.)
Dostoyevsky, in any event, tries to logically found his right to assert his views. If, for example, he works as an instructor and is responsible for maintaining discipline and attendance of his students, he can be strict and demanding as would be justified by his position. (Another question: what will this cost him!)
Dostoyevsky feels uneasy making demands of others or voicing criticisms in a sharp and direct form. It is unpleasant for him to voice reprimands. Each time, when there is a need to defend and assert himself, he feels torn between the actual circumstances, which require sharp and resolute actions, and his internal protest and unwillingness to undertake such actions.
Dostoyevsky often needs a thoroughly substantiated and prolonged stimulation to act definitively. Frequently, he will reflect on the expediency and reasonableness of such actions, brings up for discussion and explore different possibilities and alternatives. Such considerations require time, as a result of which the EII can miss the moment for definitive action, and then his protests become unimportant, his activities ineffective and inconsequential. This creates and reinforces his reputation of a person who is irresolute and cannot stand his own ground. Moreover such a reputation is very displeasing for Dostoyevsky. He categorically does not wish to agree with this opinion, attempts to convince his friends in the opposite, tries to adopt a more contentious and rough attitude and manners, voices justifications and explanations for his actions, all of which, as a rule, only aggravates his problems further.
Being put before the fact of his own ineffectuality and powerlessness is exceptionally painful for Dostoyevsky. To him it is very difficult to make peace with the fact that these qualities interfere with his self-actualization and realization and vital embodiment of his values. It is always unpleasant for him to be made aware of his own volitional shortcomings.
On the other side, the situation where he is dependent on someone else's will and authority is completely intolerable for Dostoyevsky. If physical dependence he can somehow accept (though this depends on the circumstances), then ethical pressuring and coercion he will not suffer – "withdraws into himself", erects a "psychological barrier", finds ways to preserve only external appearance of relations, preparing himself for the possible breakup.
Dostoyevsky tries not to allow abuse of his patience, agreeableness, and amiability. He understands, that there is a limit to the "suppression of his own pride" and there is a limit to "all-forgiveness" and will have issues with anyone, who attempts to test these limits.
For Dostoyevsky, it is very important to logically understand: for whom it is possible and necessary to make concessions, and, additionally, to what extent. The realization of this moment is imperative for him to protect and develop himself as a personality.
Representatives of this type do not possess "break-through" qualities, they cannot "work with their elbows" to push through and assert themselves. Moreover, any recommendations concerning development of energetic drive and persistence leads to their extreme irritation.
The same applies to his directness and sense of purpose. Of course, Dostoyevsky creates some plans for realization of his goals, but not as to set for himself a short-range goal, then strive to achieve it at any cost, mobilizing all his forces, pulling through or wiping out any obstacles on his way. This his does not permit to himself – such purposeful drive does not enter into his values.
(The drive of others may make an impression on Dostoyevsky, but not to the point as to serve as an example for imitation: he too distinctly understands that this is not his way.)
For Dostoyevsky it is pleasant to be nearby an influential person, he respects people who have succeeded in the life and won't pass by an opportunity to ingratiate himself with them and strike up useful and beneficial acquaintances. (Especially since he, himself, very clearly divides people into those who correspond to his level, and with whom he considers it worthwhile to associate with in earnest, and those, who are undeserving based on their internal qualities; although, following his system of values he tries to be polite and benevolent with all. Some representatives of this type consider it to be a matter of fact if, upon making acquaintance, the person will unobtrusively mention all that beneficially distinguishes him from others, for example: degrees, position, awards, honorable titles, etc.)
It is difficult for Dostoyevsky to draw attention of those around him to his problems without exceeding the scope of his own theory. Periodically crises and dead end situations arise, when even demonstrative patience and humility do not save him; when his problems are no longer resolved by simple sympathy of others, and his own activity is clearly insufficient.
In such a situation Dostoyevsky needs a partner capable of actively taking upon himself the protection of his interests and operatively resolving his problems, who could take Dostoyevsky under his patronage. Dostoyevsky seeks patronage, he needs a defender and he does not consider it dishonorable to use his help, if it was extended with a sincere heart.
Most harmonious understanding in this sense he encounters in his dual, Stierlitz, who with readiness takes Dostoyevsky "under his wing", greatly enjoys guarding and caring for him by word and by deed. In showing concern for Dostoyevsky demonstrative volitional sensing of LSE finds its best use.
Te Block of SuperId, 5th position, Suggestive Function: "Logic of Actions"
The concept of "logic of actions" for Dostoyevsky is first of all understood on the aspect of professional relations.
To a question what should one do and how should one do it, he will reply approximately in the following manner: "It is necessary to do that, which is concretely required from you, in a way that others will be pleased with you". Dostoyevsky prefers that his partner would express his opinion not in the form of ruminative contemplations and reflections, but as direct, explicit, accurate formulations, and would give him concrete advice and proposals on what he should do.
Dostoyevsky is usually very diligent and strives to perform well. He strictly follows the established procedures: as he was taught and shown – so he will do.
Working through and polishing the details, Dostoyevsky frequently misses the moment when his work is already of sufficient quality and it's time to stop. It is good if there is a person in vicinity, whose opinion of this situation is reliable. Otherwise, Dostoyevsky's tendency to be constantly improving and perfecting his work can lead to directly opposite results.
Dostoyevsky greatly values well organized working conditions – this is one of the reasons why he finds it convenient to collaborate with Stierlitz (who usually creates for those who depend on him the best conditions for successful and productive activity).
Dostoyevsky tries to invest into work as much effort as is required for it most conscientious and qualitative fulfillment. Therefore he can can also stay and work overtime, in order to finish his work by the deadlines. (Sometimes this the only method to carry out the excessive volume of work assigned by Stierlitz.)
For Dostoyevsky it is usually "inconvenient" to reject additional requests; therefore they are frequently exploited.
To Dostoyevsky it is very important that his professional enthusiasm is properly evaluated and valued. A manager who demonstratively ignores his exceptional zeal, he will not trust nor sympathize with. Moreover, such relations in the course of time will affect the results of his work and his working discipline.
Work, which he considers to be too primitive and below his abilities, intellect, position, evokes a feeling of internal protest in him. The commission of such work her receives as a personal offence.
Dostoyevsky usually does not like to scrupulously recheck the results of his work: better leave this for a competent and reliable partner. If there is no such person around, Dostoyevsky will try to personally verify that everything has been done as it should be and make inquiries requesting external feedback.
While reporting work accomplished work, he will make a mention about shortcomings and unresolved problems thus letting others know that he can do even better.
A feeling of solidarity in his professional work relations is very important for Dostoyevsky. Moreover, not only with his colleagues, but also with the management. If his boss at least attempts to "play" in workplace democracy, for Dostoyevsky this already sufficient.
Dostoyevsky usually has very modest opinion of his own objective capabilities, therefore he is always grateful for any "hints", advice and suggestions in this sphere. He is very suggestible by councils concerning the logic of actions. Sometimes he simply absorbs such advice and applies it noncritically. If, for example, someone has stated that it is necessary to store postal receipts, he will keep them, until he himself realizes that this isn't needed.
He is always very attentive to business recommendations. If he is recommended a certain company, which sells goods that are expensive but useful and handy, he will make his purchases there. (However, Dostoyevsky can also be seen at garage sales, and in thrift shops, where he searches for inexpensive, but high-quality items.)
The organization and maintenance of his apartment or house requires a lot of efforts from him (wouldn't it be great if someone else took care of this, allowing him more time for intellectual and creative endeavors), but if there is nobody like this nearby, Dostoyevsky has to do everything himself.
If he cannot find any more use or value in some item, he will mercilessly throw it away. Anything that from his point of view has retained some value, he will carefully store in his house. Dostoyevsky knows how to be thrifty and judicious, knows how to value what he has.
Dostoyevsky does not like to haggle and negotiate, but he will not miss an opportunity to politely inquire whether it is possible for the price to be lowered. And if it is possible, he will very delicately ask for it.
Dostoyevsky does not like to loan money, but himself with readiness lends it (if he can). However, fairly often he runs into difficulties in situations where he has to ask or pressure the debtor to return his money. If this is a small sum, he can even make peace with its loss, but if this was a large loan, Dostoyevsky will find a way to gently and unobtrusively remind about it: "Those 300 dollars that I gave you in April, you can hold until the next month".
Dostoyevsky is always grateful to a person, who is capable of advising him what he needs to do and how it is necessary to act in some specific situation. Generalized, vague phrases about how one should or shouldn't live are not sufficient for him (this trait is characteristic of his conflictor, Zhukov (SLE)): such approach to resolving life's problems only irritates Dostoyevsky.
Another matter, when for each specific occasion, he receives tried and tested, repeatedly proven to work, stated with maximum directness and clarity, methodically presented recommendations, which he can with full confidence implement as instructions for taking concrete actions in life. It is exactly in this form and manner that he receives information from his dual, Stierlitz, and it is precisely this type information that is of vital importance for Dostoyevsky's well-being and development.
Si Block of SuperId, 6th position, Activating Function: "Sensing of Experiences"
Representatives of this type experience some complications and demonstrate some deficiencies in this realm, which shows in organization and maintenance of their homes and lifestyles, although, it goes without saying, that the EII can be taught how to accomplish such tasks, and he will take them up responsibly.
The area of aesthetics presents its own challenges to them, therefore Dostoyevskies appreciate any help or information relayed on this aspect. A representative of this type can live side by side with a partner of a sensing type, and nevertheless continue committing mistakes in the realm of sensing if he isn't guarded or advised on how to prevent and avoid them.
Dostoyevskies are frequently indifferent to their exterior appearance (and that of others). Their basic requirement: not to stand out, not to dress provocatively, not to draw too much attention to themselves. The main thing – not to displease and irritate others by his looks and ignite excess emotions; therefore they try to dress modestly, inconspicuously, and conveniently and usually avoid bright colors and favor of calm, neutral tones.
Women of this type prefer a natural look, and therefore very unwillingly apply cosmetics. Many of them do not invest effort into trying to appear younger.
Representatives of this type also encounter difficulties in the culinary sphere. Often, one can sense an excess or deficiency of some ingredients in their dishes. It happens that they prepare food that is too plain because they fear high calories or try to save on some ingredients. Other times, they prepare excessively fatty foods because otherwise they burn it.
Frequently, they trust not so much their taste and senses, as pure knowledge: "I don't know how much salt is needed for this quantity. I can salt it, of course, but what if it seems too salty to someone?.." However, as a rule, they are not greatly upset by setbacks and failures in this area; they listen with readiness to constructive advice and instructions given in benevolent form, and learning they can make for very good cooks.
Dostoyevsky prefers to lead a healthy lifestyle, pays attention to his diet, checks his health. And nevertheless he still needs someone who will periodically inquire about his state.
Dostoyevsky greatly values, when someone worries about his comfort, nourishment and well-being. He needs a person who could create a cozy, convenient, domestic environment, and who would from time to time remind him to take care of himself.
Exactly such a partner is his dual, Stierlitz, who is naturally endowed with sensing and aesthetic perception, who knows how to create an accommodating environment, how to worry and care about his loved ones. Stierlitz magnificently resolves the everyday and livelihood problems of Dostoyevsky.
Fe Block of Id, 7th position, Observing Function: "Ethics of Actions"
Sphere of the observation of Dostoyevsky - the emotion of man, his feeling, the state of his soul.
Dostoyevsky always very thinly notices mood, sincere state, feelings and experiences of man. The sense of words themselves in this case for it no value has. It is convinced only by fact that personally it observes, i.e. by the mimicry of man and by his intonations.
Dostoyevsky knows how to adapt his emotional state to emotions and experiences of another person. It knows how to remove irritation, stress, knows how to quiet.
He tries not to tie his own emotions in the contact, since it is anxious first of all to the emotional state of others. With the sad it is sad, with the merry - oars. It considers that to spoil to man mood - means, to offend it, to enter with it immorally. (in Dostoyevsky generally on this score its theory. For example, if man made unsuccessful purchase, it about this to speak one ought not: nevertheless indeed you will already nothing repair, but mood in man can be spoiled, but this is bad.)
Dostoyevsky will not allow himself to be for someone the source of the unpleasant emotions: loves no one namerenno to irritate or to tease. Moreover, it will allow no one of its close ones to irritate or to tease others.
Dostoyevsky is not rancorous, not envious. He sincerely is glad at strange successes and successes. It is not jealous and it is very trusting. But to misuse by its confidence - it means, to severely it. Disappointment in the people very heavily survives.
In the love and in the friendship it is characterized by exceptional devotion and selflessness.
He tries so that its own troubles would not spoil the relations prevailing around it; therefore in the expression of its negative emotions it is very careful. Rather it will complain itself to the outside person, than to close one. Rather it will in exactly the same manner express its deep fears and problems to stranger.
Sympathizing and being anxious to other, the maximum of time and patience manifests. Condolence is expressed always in the very tactful and delicate form in order not to irritate strange pain. It will always patiently calm down the weeping person, it will give to it to sob, without calling to the restraint and without requiring "taking itself in the hands".
Its own grief tries to transfer with fortitude and not to advertise. (with the age to representatives of this type to with more difficulty hold in control its negative emotions.)
Dostoyevsky does not usually place to himself the task to cheer up someone or to make laugh, he tries to support flat mood in those surrounding.
Hot temper and irritation will appear only in the most exceptional case - only being deeply uyazvlennym. As the form of contact is considered for itself inadmissible.
Always condemns coarse tone and unceremonious behavior.
It does not suffer slander, he always tries it to suppress in the soft, tactful form. Usually it does not gossip and "bone it does not wash up again", even in order to support conversation. This quality in others condemns. Even if it considers it necessary something to say about the man, he always thinks about the consequences of his information.
It is very sentimental. The melodrama, in which the good conquers evil, its favorite genre. Greatly it loves the multiple series television seriess, in which act the characters with the natures clearly expressed in the ethical plan. ("ah, what it good, this Izaura, and it - this scoundrel!)
Ni Block of Id, 8th position, Demonstrative Function: "Intuition of Time"
Dostoyevsky attaches special importance to the circumstances of time, since subconsiously he is called "to attend" the weak intuition of the time of his duala Of shtirlitsa. (several lines, arbitrarily undertaken from the story Of f. m. Dostoyevsky "sleep of ridiculous person", convincingly illustrate the significance of time factor for the representatives of this psychological type of:"... Truth I learned in the past November, and precisely third November, and each instant my I remember from that time 4. This was in the gloomy, gloomiest evening, such as only can be. I returned then in the eleventh to the hour of evening home, and precisely, I remember, I thought that already it cannot be gloomier time.")
Assigning encounter, Dostoyevsky tries as it is possible to more precisely discuss all circumstances of time and place so that it would arise no confusion and in order no one not to force to await. (Dostoyevsky it does not love to make it necessary to await and it does not love, when it they force to await.)
Some of the representatives of this type possess phenomenal memory and they can even at the old age in detail to describe the events, which occurred with them in the early childhood, consecutively remembering all circumstances in minute detail.
To planning of his and strange time Dostoyevsky relates very seriously. For example, he can forego the advantageous, but lasting contract, fearing, that in this period in his plans can occur the changes and it will not be able to fulfill the undertaken itself obligations.
With his entire dreaminess and estrangement, never he forgets about the encounters assigned and the planned matters. Moreover, it constantly reminds others about the fact that and when it is necessary to make. Sometimes is created impression, that this not of men, but "walking hours": "already poldevyatogo, why you still house?!", "now already seven it is hour, to you it is time to assume medicine!", "do not forget, it requested to perezvonit' to noon!", "today the eighth number, do not forget to tomorrow pay for the apartment".
He tries everything to do in proper time, even demonstratively in proper time: "it is necessary to arrive earlier, and that suddenly it will arrive earlier and it will be disturbed, that still we are not!"
Dostoyevsky suffer hurries cannot, he tries to maximally accurately calculate the operating time, in order to carry out task accurately in time. If some objective circumstances force it to introduce correctives into their plans, it will mobilize all forces in order not "to be knocked out from the graph". To be deflected from its "graph" it can only, if this is required in the interests of its personal relations. (for example, if its friends are required aid and sympathy precisely when it makes urgent work, Dostoyevsky will prove to be in the extremely difficult situation.)
Dostoyevsky is beret to himself the concern about the order of the day of his partner. If partner has a habit, being fascinated by work, to forget about leisure, Dostoyevsky, as the brought hours, will in time recall that time to already and rest and to eat up. If partner is not suggested by his reminders, Dostoyevsky uses decisive measures. (he uses decisive measures and when someone of his close ones sharply differs from the normal and healthy regime of the day: "usually during the school vacations grandmother for us made possible to be spilled later, and us it pleased itself to experience her, how much it will permit us to lie along time in the bed. And here, when came "critical time", grandmother, usually already angered, was dug in into our bedroom and "woke" us in a most decisive manner, although by nature he was man by very soft and delicate ".)
Dostoyevsky is always irritated, if someone is not considered his personal time. Itself it never will allow itself by strange time to abuse. (grandmother, of the given above example, especially it serdilas' to its grandsons for the fact that in the expectation of their "awakening", it was necessary on several times to heat by it breakfast, while in it there was another mass of other planned matters.)
Dostoyevsky's concern about the time of his surrounding people - this first of all the form of the expression of its relation to them, this indispensable condition of his ethical program, ethical accordion with the partner.
To give time to man so that you soak to it, to support, to comfort it, to sympathize with it, this is, in understanding of Dostoyevsky, the large and generous gift, which already itself speaks for itself. And precisely this gift best anything is evaluated by its dualom Shtirlitsem.
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