ISFj profile by Stratiyevskaya
(partial translation-further translation needed)
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Fi Block of Ego, 1st position, Program Function: "Ethics of Relations"
The main program of Dreiser is to reveal all the existing negative ethical qualities and tendencies and to fight for their removal, exclusion, and elimination to the point of their complete eradication. In light of this, what constitutes acceptable relations for Dreiser are relations in which he sees the smallest potential for trouble for his himself, his close ones, and his community.
Possibly, it is for this reason that all of Dreiser's "commandments" and directives are so categorical, and state primarily and precisely what person should not
Representatives of this type early on realize their natural advantage (and do not allow anyone else to dispute it) their talent to see in any person his or her latent ethical qualities and potential predisposition to harmful and malicious behaviors. Using this talent his natural shield, ESI builds relations with people very carefully and observantly. He is very perceptive of how others relate to him and always feels other people's disposition towards himself. He readily notices lies, falsity, hypocrisy, both in respect to himself and in respect to others. With characteristic of him maximalism, which reflects his firm ethical stances, Dreiser prefers to maintain relations only with those who completely correspond to his personal criteria. Even if this creates an impression that he places very high demands on people in his environment, ESI is not capable of lowering them, regardless or who and how asks him for it.
ESI often produces an impression of a person who is constantly guarded, tactful and communicative, but at the same time reserved. He doesn't readily close the interpersonal distance with an unfamiliar person. Indeed, he feels much better among familiar "tried and true" people. Only under pressure of present circumstances does he literally force himself to expand his social circle. He feels irritated, when this native to him attitude is opposed by an alternative one: "Be friendly with everyone from the start - without exceptions!" Such propositions disorient ESI for they don't contradict his main ethical orientation, and are thus dangerous for him, since they call on him to ignore his strong qualities and expose his weak sides.
Most frequently, ESI builds his relations with other people on two commandments: "Don't do unto others that which you wouldn't wish done to yourself" and "An eye for an eye, a tooth for a tooth". That is, if a person hasn't done anything bad to you, you don't have the right to treat him poorly. However, if you suspect that he is capable of malice and poor behavior, then it is your right to distrust him, and, moreover, your responsibility to warn others. If this motivation is not taken into account, then it is easy to form an opinion about ESI as a gossiper who "loves to judge and nitpick other people". Although representatives of this type with their innate understanding of what is "good" and what is "bad" don't like to gossip, considering it to be a matter unworthy and dangerous, providing warnings they consider to be their sacred right and responsibility, which they are always ready to exercise and defend it.
Sometimes, due to weakness in intuition and logic, Dreiser himself suffers from the narrowness of his own ethical program. For example, if he is told: "I haven't harmed you in any way - why do you distrust me?", he begins to realize that his behavior contradicts his own principles i.e. he is "punishing" a person prior to the misdeed. After realizing this, Dreiser may act very imprudently he may allow himself to be honest with a person who has not earned his confidence (which may result in troubles for him in the future).
In an already formed and established opinion ESI, as a rule, does not make mistakes. Even if he agrees to forego his first impressions, then he only does so to double-check himself. Endowing him with this valuable quality, nature seemingly tried to apologize for the fact that it wasn't as generous with intuition and logic.
ESI is often an excellent physiognomist. He is exceptionally observant; orienting by barely perceptible and only visible to him visual cues, he is able to formulate a precise idea of the character traits and overall nature of a person. Each person who appears in his field of view for the first time, ESI as if "dissects" by his penetrating "X-ray" gaze, being subjected to which leaves most feeling uncomfortable. Dreiser immediately forms an opinion about the ethical qualities of the individual before him. His most accurate and astute insights about the nature and motives of a person arise from such first snap impressions.
ESI does not see and cannot even envision himself outside the system of his own ethical values. Advice "Be simpler!" is not for him. The situation of "love triangle" for him is absolutely unacceptable. The thought of cheating on his significant other seems blasphemous, neither will he allow disloyalty with respect to himself. He won't permit himself to fight off a partner of another. The concept of "sexual freedoms" is permissible for him only in form of erotic fantasies (and even then, not for himself), but in real life, he won't allow this neither for himself nor for his partner: he is too proud to share his partner with someone else. In his relations, ESI is very thorough and principled.
[translator's note: such notions about ESIs have been largely dispelled on Russian socionics forums where a number of male and female ESIs have admitted to cheating while they were in a relationship with someone else as well as building relations with those whom they knew to be married.]
ESI is a maximalist in love and friendship he gives himself completely. He gives everything that he has, and even that which he doesn't have (for example, he may take out a loan to pay for the debts of his friend).
He is touchingly responsive to sincere interest in himself. And this is understandable: others often react negatively to his piercing "X-ray" look, and of this he is always acutely aware and in the course of his life he becomes accustomed to such reactions from others. Therefore, when he meets someone with a sincere disposition towards himself, he considers that he should reciprocate. However, if he notes that this person misuses his trust and takes advantage of him, without regret he will part with this person. ESI remembers evil-doings for a long time and tries to end relations with someone who has caused him grief or trouble. He can sometimes keep up a surface impression of interaction, although in reality this person no longer exists for him.
In his constant initiative "to eradicate all evil on earth", which in states of psychological discomfort becomes focused on and directed at his nearest and dearest, ESI is often too quick to commit "ethical violence". ESI, like no other type, knows how to "pin to the wall" the subject of his accusation upon the very first offense, not leaving this person even the smallest leeway to justify himself. With this, he often deprives himself of the opportunity to positively develop relations.
ESI loves to "sort out relations" (which is a consequence of his weakness in intuition). In cases of psychological discomfort or protracted crises, he can purposefully start a quarrel and cause distress in order to obtain additional information to recheck his own observations, and to confirm his suspicions, that others relate to him exactly in the manner that he has suspected.
Distrustful by his nature, ESI is not easily "charmed". No matter how much he loves someone, no matter how much he grows attached, ESI never fully closes his eyes to the deficiencies in a person for this is a possible source of future troubles. Even if he willingly allows himself to trust someone, he never excludes the possibility that this person may abuse his trust and sincerity, but he understands that mutual honesty is an indispensable condition for friendship. Furthermore, he fears to offend a person with such distrust. He may also feel like he is sufficiently strong and capable to stand his own ground if any complex ethical situation arises (in case if he is betrayer and his "secrets" are revealed to others).
ESI, in general, sympathizes very little with anyone (for he sees too much). It is sufficiently difficult to earn his trust and make him open up. Even though sometimes he "blabbers" too much and says things that are in excess, being unaware of this himself, since, as all other sensing types, imperceptibly to himself he speaks with maximum concreteness.
In everyday contact, ESI keeps at an extended interpersonal distance almost with everyone in his vicinity. Trying to avoid unpleasant company, he can go on to insulate himself from the "hostile" world, voluntarily locking himself into a "monastery" of his own creation (sometimes for years and even decades).
He is usually not interested in negative opinions of himself, since he always faultlessly knows who and how relates to him. Furthermore, ESI does not presuppose any poor behavior in his own respect, since in everything he sees himself following his first "program" ethical decree. Situations, where someone tries to incriminate him in some mythical, in his opinion, misdeeds and in which he is forced to justify himself from "sins" he cannot comprehend, are terrible for him; such situations for Dreiser are completely intolerable and leads to his extreme irritation. He tries to ignore gossip this is "ethical rubbish", which does not deserve his attention. He grows extremely irritated, when he is forced to listen to negative opinions of himself and considers such behavior to be callous, stupid, and straight up abusive ("Anyone can talk ill!").
ESI prefers to associate only with a small circle of close and trusted friends, but this concerns only his personal interactions, sympathies, and preferences. For him "strangers" are those people who do not evoke trust in him, and in whose company he thus feels psychological discomfort. In view of weak intuition of possibilities and narrowness of life experience, Dreiser sometimes characteristically divides people into "his own" and "strangers" according to their personal or mental traits. The more terrible is his disappointment when within his "own" familiar circle he discovers "strangers" - people who in actuality relate poorly to him and abuse his trust. Thus, this division of "own" and "others" for Dreiser undergoes many changes during his lifetime.
ESI does not like it when his friendship is solicited by imposition of forcefully. He is wary of people who try to "get into his soul using a master key" (although most frequently he opens up precisely to such a "key"). He doesn't like it when someone else takes on initiative in realm of ethics and personal relationships. Relations between people is the fundamental sphere of his interests and observations, the object of constant reflections and analysis. For this very reason he is so picky in the selection of friends and partners. Only his dual, Jack (LIE), who is subconsciously oriented at analogous ethical positions, corresponds to Dreiser's ideal of friendship (and even then, this is not always the case).
Se Block of Ego, 2nd position, Creative Function: "Volitional Sensing"
Dreiser knows how to subordinate people to his system of ethical and moral values, which comprises the main purpose of his existence. He is not inclined to remain a distant observer and commentator of the moral problems in his society or social group. Instead, he directly participates and takes concrete actions to counter any violations of ethical standards. This trait has earned him the epithet "militant moralist".
Representatives of this type consider as their duty to reveal all the "evil" that they detect in their surroundings; to expose public defects, to fight corruption and criminality, and any violations of ethical norms; to actively fight for universal prosperity, for purity of ethical standards, for the restoration of justice and fairness, for the ecology of the environment this is ESI's first inclination.
Creative volitional sensing of ESI especially vividly manifests in extreme situations when there is a need for him to protect his own interests and the interests of his system of relations. He will not allow anyone to encroach on his relations and greatly dislikes when someone speaks ill of someone he considers to be a friend or in positive light. He prefers to draw his own conclusions and make up his own judgments regarding other people and does not allow anyone else to impose their views or exert volitional pressure on him; for example, he won't allow anyone to set him against a friend. He is very obstinate and unwillingly changes his opinion about people. For someone who is dear to him, a friend or a loved one, he will go through fire and water and steel pipes, without deliberation and without thinking of present dangers. He guards his relationships and people close to him from outside attacks.
When someone attempts to exert undesirable influence or take unwanted ethical initiative, Dreiser is capable of giving a rebuff of incredible force. Sometimes he has an unpleasant aftertaste after such an incident he feels that he has responded too harshly, that it was too much, that he overestimated the need for defense and "shot a cannon at a sparrow". But in any case, the last word without fail must remain after him. (Otherwise what kind of a sensing type would he be?)
Sometimes, picking up on hostile attitudes of those around him, ESI goes on defensive even before he is openly "attacked", but in such cases he almost immediately notices his unfairness and feels pangs of conscience; he cannot allow himself to go on offensive first this contradicts his ethical program.
In case of neutral or formal relations, ESI is polite, disciplined, neat and requires the same from others: one shouldn't irritate others by rough manners, provoking behavior, and untidy appearance.
Dreiser is characterized by exceptional capacity for work, expeditiousness, and diligence in carrying out his work and assignments. The motivation behind all his efforts is dictated by his "program" ethical aspect and can be expressed by a slogan: "Do for others, as you want to be done for yourself." Thus, at work he expends maximum effort. If he is required to give even more, this quickly leads to excessive strain and nervous breakdown, which sharply worsens his work efficiency and productivity, and his relations with his superiors.
He is often demanding and exacting, both of himself and of others, in all aspects of life: friendship, love, business relations, work in everything he has heightened but equal requirements for himself and for others; responsibility for his words and actions, for expressed feelings, for given promises, for "those whom you have tamed", for quality in work; responsibility before others, before colleagues, relatives, family members... But the greatest responsibility before himself. Conscientious. If due to circumstances he cannot fulfill an obligation, he will feel distressed. For the same reason, he doesn't like to go into debt or buy anything on credit he feels worried that he will not be able to return it in time.
At home, ESI tries to maintain cleanliness and order (he considers it inadmissible to "let loose" of domestic matters and thinks of this as irresponsible in relation to other members of the family). Even if he brings some work to finish it at home, first he tries to take care of all domestic chores and matters, and later he will quietly sit down and work. Leaving home, he will tidy it up it is unpleasant for him to return to a messy apartment. After the departure of guests, within the same evening he will find the energy to wash all the dishes, wipe all the surfaces, put everything in its places. He will thoroughly clean his apartment and only then he will allow himself to rest. He feels irritated by seeing crumbs on the table or spots on the floor, scattered clothing, "piles" on work on a desk. He will put off his most pressing matters to eliminate these "points of irritation", and, if chance presents itself, can strictly reprimand his family members for their irresponsible attitude towards state of their living and working space. Excessive disorder at his home depresses him to such an extent, that can even serve one of the motives for a divorce.
Dreiser is frustrated by any deviations from established by him order. Even such a minor incident as the food which he serves not being consumed in the progression which he planned it this is already irritating for him. This irritation Dreiser suppresses only in the company of his dual, Jack (LIE) only he is allowed to somehow disrupt Dreiser's order, and even then, only within reasonable limits. Otherwise, cleaning up the mess and disorganization would take up much of Dreiser's time and energy, which he will estimate as disrespect for his labor, and for which he will immediately "strictly demand and exact" from Jack.)
Dreiser doesn't like to involve strangers into solving his problems he prefers to manage by his own forces, whatever it costs him. He also does not sympathize with those, who solve their problems at another's expense. Burdening others with one's own problems he considers to be inconsiderate and tactless; in his understanding, this is disrespectful of another's free time, his right for leisure and rest. For the same reason, he tries not to impose his company of anyone, even his closest friends and even if he feels very lonely.
Dreiser hates organized evil and attempts to counter it with united good ("militant virtue"): "... if people who are evil and deceitful are connected and organized, then honest people must do the same" (Leo Tolstoy.)*
*[Tolstoy was most likely sociotype EIE, hence the talk about uniting all the people.]
Dreiser hates the very principle of organized abuse: "How is it possible to unite evil?! indeed this is monstrous! This means to bring about a catastrophe and to cause many grievances for many people! This needs to be eliminated evil must be punished!" He has a special dislike for criminal organizations. Representatives of this type are unlikely to get involved in such business. The type of a man, who strives by all truths and untruths to obtain power, and use it to subordinate others to himself, evokes in Dreiser the deepest antipathy and frustration, which he, even within the framework of decency, will not be able to hold in.
Ti Block of Superego, 3rd position, Normative Function: "Logic of Relations"
Dreiser always desires to make an impression of a reasonable and sober-minded individual. Moreover, he ardently wishes to be such a person and keeps learning how to be like this throughout his life. He tries to check his feelings by reason, and to logically analyze all the events and proceedings, but in actuality he poorly manages in this. He greatly respects a person who can clearly and laconically present his thoughts; he aims for the same but without success.
Dreiser tries to be logical and sequential in stating his arguments. Therefore he thinks they over beforehand and presents them point-by-point: "Firstly, secondly, thirdly...". But already on "fourthly" and "fifthly" he may deviate from topic, and on "sixthly" and "sevenly", he may start to repeat and derive variations of the previous arguments. Encountering a person with logic in their Ego block (especially from the opposite quadra) their "orderly" and "well thought-out" arguments and concepts fall apart at first contact.
Logic of Dreiser does not endure collisions with those, who have it even in weaker positions for example, with irrational ethical extroverts, Huxley (IEE) and Napoleon (SEE). In such cases the logical sequence of dispute becomes completely neglected, and the conversation constantly turns to sorting out of personal sentiments. A way out of such situations is for Dreiser to see in time the pointlessness of such further discussions (which can be achieved only with enormous stress throughout his block of superego), and, wholly relying on his "volitional sensing", to leave the dispute, taking care to not offend anyone. As a result of such encounters and "disputes", Dreiser's own idea of his own "logical potential" gets corrected and adjusted; he starts paying more attention to it and seeks to develop it even with greater zeal, since does not consider himself to be absolutely hopeless in this respect, although he understands that professions that stress this function are not for him.
Any phenomenon, theory, idea or object of interest, ESI tries to understand in its essence, to deconstruct it and lay it out "on the shelves", to find some regularity within it. He successfully learns only in those areas where there are clear, established, and accessibly presented methods available for him. If the subject is presented chaotically, nonsequentially, with some invented and improvised thematics and a constant change of methods or their complete absence for Dreiser this is a catastrophe: he cannot follow or learn by such instructions. In such situations, he falls behind on studying the material and becomes greatly upset even despondent over this. With age, Dreisers become more discerning in selection of their "teachers" and methods of education.
Their level of education ESIs strive to increase throughout their life: they try to master several occupations (not necessarily related to each other), in which they try to achieve high professional level and acquire various useful skills. Since the improvement of their skill levels requires theoretical exposure, studying for them is perceived as a natural and constant process in life.
Logical relationships for Dreiser are not as important as ethical ones. Therefore, in the interest of ethics, he can distort some facts, manipulate them, which causes certain complications at the initial stages of his dualization with Jack. Subsequently Jack understands, later on, that one ought not to nitpick the logical errors of Dreiser, ascribes Dreiser's "logical" information to the aspect of ethics, and understands that behind such "logical information" hide only Dreiser's ethical motives. (And Dreiser feels very grateful to Jack for such understanding.)
Ne Block of Superego, 4th position, Mobilizing Function: "Intuition of Possibilities"
Dreiser finds it difficult to be farsighted and to see the future potential development of a situation. He cannot properly assess and evaluate his own capabilities in any, however beneficial for him, situation. He experiences a constant apprehensive expectation of trouble, which he sees potentially coming from everywhere and everyone. Many problems are caused by his incapacity to timely foresee and correctly evaluate probable dangers, as well as accurately calculate his forces, which inevitably leads to stress and overload, as well as nervous breakdowns and fiascos during examinations and presentations, in consequence of which, Dreiser ends up feeling as a failure. Frequently, if not constantly, he is followed by a sense of hopelessness due to not seeing any ways out.
For ESI it is difficult to see his options and to accurately estimate the probabilities of future outcomes of his present actions. Thus he can pass up an easy challenge, but at the same time "take a swing" as a very complicated problem. He may do great work, but then decide not to report it or show it to others. He painfully responds to unforeseen disappointments if a long-awaited holiday or vacation is canceled, or a scheduled meeting is set aside, or a romantic atmosphere that he has created is destroyed such events he remembers for a long time, trying to not nurture any illusions regarding the future.
There is nothing more terrible for Dreiser than being forced to sit inactive and wait in expectation and idleness in the middle of sheer inconclusiveness and uncertainty. He feels terrible in such situations, a person in desperation, while others often form erroneous opinions that Dreiser is panicking over something trivial. ESI's anxiety can be easily assuaged by the response of his dual Jack (LIE): "how much is it possible to panic?!!" Dreiser immediately becomes self-composed, mobilizes his will, and there - he is ready for new challenges.
ESI (just as LSI) feels constant stress and tension from any measure of ambiguity existing concerning his position in any system of relations professional or personal. Thus, sorting out relations for him is a task that assumes the top priority. To an uncertain "yes" Dreiser always prefers a definite "no". He dislikes associating with people who are extravagant and unpredictable in their behavior. Finding himself in their company, ESI quickly begins to feel the danger and needlessness of his presence here, and attempts to leave. (Children-ESIs in analogous situation feel very sad and depressed, and start to cry without visible reason. Frequently, they prefer hold themselves aside from other children, don't enjoy games with unpleasant surprises, don't like senseless, callous ruses.)
In spite of his ethical insight, Dreiser frequently makes mistakes in selection of friends, advisers, and partners. Frequently he plays the role of Don Quixote (ILE) when it's not appropriate gives chances and offers help to those who misuse his trust and friendship and respond with evil. Lacking prior experience he is easily cheated: recruited for an already doomed and failed project, for an adventurous speculative experiment, hired for risky, unfavorable work. He is easily made a scapegoat, frequently falls as a victim of shady transactions and speculations. As a result of this, Dreiser tries to be especially careful in his behavior, words, decisions and relations. However, the more he is careful, the more suspicion and hostility he creates in his environment, and the less chances he leaves for himself.
ESI experiences terrible awkwardness every time that he is forced to answer such questions as: "What can you do?", "What do you know how to do?" And nevertheless Dreiser usually possesses many skills, and sometimes attains very high professional level, which is difficult to believe (and inconvenient for him to advertise). Dreiser's desire to realize his abilities is so strong that he tries to improve his skill working in all the accessible and interesting for him spheres. Dreiser does not accept the fact that "it is not possible to serve two gods simultaneously". For him it is characteristic "to accrue with specialties": if he cannot realize himself in one field, he masters another, but he tries to retain the skills he acquires on his previous occupation who knows when they will come in handy.
Dreiser is never fully content with the results of his work. However much he achieves, he still considers that all of it is negligibly small. Whatever he attains it seems to him that this is not enough, that his creative potential has not been sufficiently realized.
He cannot approach success by dishonest methods. To knock out obstacles "with his forehead", to fight for his position as if it was a "bone", to obtain favors "through bed" all of this is not for him, it is below his merit. Dreiser considers that abilities and talents are a gift from God, therefore, their realization must be through honest methods and not according to "the law of jungle". In competition, where the winner is already known, Dreiser, as a rule, does not participate. He generally feels poorly in conditions of unhealthy competition. As one ESI remembers: "While waiting for the interview, I felt myself as if waiting for the free soup. All around me were unemployed, unsettled musicians, their eyes vicious, hungry. Performance had to be delivered in front of competitors, and this is extremely difficult physically I could feel their envy and hostility, for each thought this competition to be their last chance... "
Dreiser cannot work in the atmosphere of unhealthy competition. He doesn't like it when he is envied. He tries not to evoke any envy in the people (to evoke such low feelings he considers to be unethical); therefore he is usually modest in demonstrating his achievements. For the same reason, he frequently experiences difficulties in his searches for work, in searches for order, engagement. To profitably "sell" his work for him is simply is an unattainable task. He dislikes asking for himself he is too proud, and, furthermore, he considers this to be something demeaning and unfair with respect to others. Sometimes he is sincerely glad that his services and efforts are used for free at least there is some demand for him, he is needed. It may be incredibly difficult for him to find application of his abilities. He constantly feels like he is not needed for him this feeling is agonizing; it's almost torture.
Since his own success is often achieved as a result of incredibly hard labor, (as is with Maxim, LSI), Dreiser is always irritated and agitated when he sees easy success of others. He himself does not believe in easy success, and his self-esteem is afflicted by self-confidence of some lucky parvenu. He shies away from discussing successes and failures for him this is a painful topic. Does not like when someone else's success gets cited for him as an example: perceives this as a reproach in his address.
It has been noted that Dreisers don't like to visit doctors: even if there is some danger to his health, he prefers not to know. He does not like medical examinations and inspections: for him it is unpleasant when his physical weaknesses and flaws are put on display (this is due to subconscious orientation at sensitivity to sensing functions of his dual, LIE).
Forced need to guard himself against troubles, constant self-control, restraint and self-restriction all of this for Dreiser eventually transforms into a sense of incompleteness of life, regrets that everything interesting is passing him by. However, he can be rescued from this state with the help of his dual, Jack (LIE). Jack can help him realize his frustrated hopes and dreams. Only he, with his fantasy, love of life, optimism, healthy adventurism and inexhaustible energy is capable of pulling Dreiser out from the captivity of his eternal and delivering him from his chimerical fears.
With the aid of his dual, Dreiser ceases to perceive his own uselessness and insipidness in this world. Jack offers Dreiser a way out of a dead end and towards fresh air and bright colors of life. In his dual, he finally finds the desired ideal of friendship and love. Jack is the only one for whom Dreiser feels boundless trust and whose devotion he does not doubt (and will not allow others to doubt).
Te Block of Superid, 5th position, Suggestive Function: "Logic of Actions"
Dreiser greatly respects people with overtly expressed logical (in his understanding) qualities: honest workers, capable professionals, those who can improve and rationalize efforts and effectiveness of work.
Subconsciously, Dreiser is oriented at logic of actions of Jack (LIE); therefore he often notices and condemns methods of operation that are not beneficial and ineffective. Just like Jack, Dreiser considers that any logical, operational, or business problems must be solved "at their root" and not with some haphazard half-measures. However, due to the fact that this aspect is in the most passive mental function of Dreiser, he finds it difficult to undertake anything in this area independently - here, he needs the help of his dual.
With the aid of Jack, Dreiser can realize himself in action, find for himself a worthy use, an occupation that corresponds to his abilities. In Jack he finds the defender of his objective interests.
Dreiser is very capable for work. He knows how to work effectively and with focus. He rapidly learns new skills, masters different specialties. He knows how to fully immerse himself in work and achieve full results. It is very important for Dreiser that his occupation would correspond to his creative and intellectual potential, that he would have opportunities for professional growth and improvement of his qualification. Work must be done for both the mind and the soul, simultaneously. If his current occupations does not realize his potential, he changes professions.
Attempting to independently solve his problems, Dreiser frequently commits a mistake of substituting the aspect of "logic of actions" with the aspect of "business relations", which, as he thinks, need to be deeply ethical.
Thus, getting used to a new workplace, he tries to ask questions and seek help of his supervisor as little as possible. This is explained by the fact that Dreiser is subconsciously predisposed to the objective logic of LIE, who does not like when he is bothered every minute for with requests for detailed explanations and his help, and greatly values in his colleagues the ability to make out things independently.
Dreiser also feels that it would be inconvenient and improper to distract others from their work; therefore he tries to manage with his own forces, by which he often creates an impression a "very proud" person.
In view of excessive sensitivity (and weak intuition) Dreiser finds it difficult to independently run his own business - it is difficult for him to assign and "keep to" his own prices, to manage relations when the benefit of one side turns into a loss for another. He tries to avoid such partnerships.
For the same reason he prefers not to negotiate pricing - considers this humiliating and for himself and for the salesman: the salesman probably simply cannot sell any cheaper, therefore he has assigned this price and thus it is necessary to pay this much. ESI can refuse to buy on a substantially lowered price, because this means that the previous price was clearly too high, which means that the salesman is generally a bad person and does not deserve to be conducted business with.
Dreiser also finds it difficult to request higher salary: he considers that the employer should himself accurately value his labor and assign a worthy pay, however, if this does not occur, it means that either the employer is a hopelessly miserly person or that the company is going down. In any event, it is necessary to search for another place, which is what ESI does.
Matters of business are not a strong suit of Dreiser. His entire life he relies on a rather primitive collection of stereotypical solutions: if he cannot find work - he needs to conserve, if he cannot do something himself - he needs to hire a specialist, if there is no money to pay for his services - it is necessary to tighten his belt, endure through the inconveniences and save money.
Dreisers do not readily and naturally grasp business matters. Pragmatism is seen by them as something unethical, opposing of their main program in life. (For the same reason they find it sufficiently difficult to sympathize with their duals, Jacks, at the initial stage of relations or in the cases of opposing business interests - here they they feel themselves small fish before a large shark).
For Dreiser, it is necessary to be constantly receiving information on the aspect of Te. For ESI it is imperative to obtain clear and non-contradictory for his ethical program answers to questions such as "What to do?" and "How to do it?". And only his dual, LIE, can provide him with the direction and explanations in the form which will completely satisfy him. (Because subconsciously, as it was already mentioned, Dreiser is oriented at the logic of Jack, at his "alternative pragmatism".)
Problems of Dreiser of objective and pragmatic nature get resolved only when he is "on the same team" with his dual, LIE. However, if he finds himself on opposite side of his dual, "on the different side of barricades", needing to compete or resolve opposition of interests - failure in such situations is guaranteed.
It should be noted that other Te-ego types do not resolve the problems of Dreiser, but only further aggravate them.
Ni Block of Superid, 6th position,Activating Function: "Intuition of Time"
Time is an aspect which Dreiser would like to ignore, for it is the enemy of sensing. Lack of time prevents him from attaining high quality in work. Time steals and dissipates his forces, beauty, youth, possibilities (especially painful theme!). Time brings some changes, which are not always pleasant, but for which it is necessary to adapt in some unfamiliar and unknown ways, but this again requires time.
Dreiser prefers to work slowly and take care of all the details, however, if this is necessary for someone he can work very energetically and intensively, completing several tasks simultaneously, without resting, and readily switching from one task to another.
Best method to mobilize Dreiser is to give him a specific time frame. Depending on how much time he was allotted, Dreiser will plan the volume of work and how much effort and time he can spent on working on the minor, less important parts. Therefore, for him it is always important to know how much time he can count on, at the same time attempting to account for unforeseen time expenditures.
In high tempo, fully filled and saturated with activities schedule, Dreiser feels his necessity and usefulness. It is best when his "rate" is assigned and distributed by his dual - only he can do this while also taking into account Dreiser's problematic intuition, which leads him to either underestimate or overestimate the pace of his work.
Following advice of Jack, Dreiser evaluates the appropriateness and urgency of the assigned work, adjusts himself to the saturated working rhythm of his dual and to the "temporary voids" when his dual forced to unemployment, filling this time with his own matters which he put aside long time ago.
Dreiser cannot tolerate unproductive expenditures of time - he does not like to wait and doesn't like making other wait either, therefore he strives to be punctual. This punctuality for him is attained at a price of overexpenditure of time (consequence of weak intuition) - for example, he finds it difficult to calculate the quantity of time needed for travel while taking into account different unexpected transport contingencies.
Dreiser does not like to spend time on the unplanned social contact (e.g. unexpected arrivals, prolonged stay of the guests) - this is another reason, for which Dreiser limits the number of his acquaintances.
Dreiser values his time, since this not only valuable for his dyad, but also a value for his quadra - tendency to do as much as possible, striving to realize his full potential. This makes time factor for Dreiser especially significant.
Fe Block of Id, 7th position, Observing Function: "Ethics of Actions"
Striving to avoid unpleasant relations, ESI first of all focuses on his observations of negative emotions. Positive emotions for him as less interesting to take a note of; often ESI either disbelieves them or doesn't fully accept them.
ESI becomes aware of the emotional state of every person in his vicinity, but he is interested only in those emotions that concern him own relationships (and in this he is different from the EII who displays a broader concern). Intrigue and gossip, sorting out of relations of his social group are of little interest to the ESI unless they have a direct and personal relation to his own person. If they somehow touch him, only then does he get involved. At all other times, ESI is indifferent who is sending subtle "winks" to whom (this is already obvious to him). The main point of consideration for him is how will this influence him and people close to him.
For example being an outside observer of some kind of scandal in a public place for him is unpleasant and uninteresting. Another matter, when he becomes an involuntary participant ... Possibly, ESIs therefore, sometimes unexpectedly for themselves, get pulled into such scandals.
ESI feels the pain and suffering of other people, but he dislikes providing comfort and consolation. He fears that expressions of sympathy may once again remind the person of his pain, and thus will make him live through the memories all over again. In his opinion, all painful and uncomfortable feelings must be left in the past as soon as possible, and not emphasized or renewed. Even more so he doesn't like expressing sympathies and condolences, but he often makes himself do it following social and ethical norms. The same applies to expressions of gratitude: if there is nothing to be grateful for, but the norms of decency require it, ESI will make an effort to do this. ESI tries to help out with deeds instead. He considers that sympathy that is not backed up with concrete service, is unconvincing and can be perceived as false.
ESI's sincere gratitude is very valuable. This is because he considers good acts to be a standard of ethical behavior, and bad acts - a deviation from this standard. Therefore he remembers bad behavior, as a deviation from what he has expected. Meanwhile he considers good actions as a given, in matter of fact way, due to which he may not express gratitude for them (and thus seem as an ungrateful person).
Under the influence of his sincere attachments, ESI is readily to sacrifice his own interests. In love and in friendship he is capable of complete emotional devotion and dedication; otherwise he would not be able to persuade such an easily wounded and unsure in display of his own feelings partner as is his dual LIE. (Though sometimes LIE needs to extinguish the surplus of ESI's passions, especially if this is interfering with his work.) Partners of other types are not as inspired by such devout and fiery emotionality of ESI; sometimes it even scares them because it is incongruent with this external inaccessibility and coolness.
ESI's feelings remain under his own discretion. He does not allow anyone else to regulate their forcefulness and strength: all that he feels - all of it is him, and if someone doesn't like it he may look for another partner. ESI does not engage in emotional adaptation or "serving" to the other people (and in this he is also different from the EII). He does not understand how it is possible to adjust oneself to the feelings of one's partner - for ESI this feels insincere and hypocritical.
ESI's mood can automatically change depending on the moods of those around him; that is, his moods and spirits may be lifted or lowered by external influences. He himself does not generate the mood (this function is taken on by his emotivist dual LIE).
ESI does not easily fall for outright flattery and cheap compliments. ESI himself rarely flatters others or bestows blandishments. Gives compliments only when he is sincerely inspired or captivated by something or someone. In ESI's understanding, giving compliments is a form of flattery, and he fears that his amazement may be perceived as fake or false. While he always mentally notices the merits and qualities of others, he rarely dares to express such observations openly.
ESI is rather restrained in expression of his sympathies. He fears to openly and demonstratively signal about his emotions and sincere attachments. He never expresses more than what he sincerely feels, but may underexpress it. Although at the same time ESI is very frank and straightforward in expressing his antipathies and dislikes, sometimes downright being tactless and rude to others, but he considers this to be permissible.
Si Block of Id, 8th position, Demonstrating Function: "Sensing of Experiences"
In artwork and paintings ESI dislikes bright, garish, and provoking color combinations. He prefers a combination of simple, natural beauty, convenience and functionality. Most often he does not allow room for much extravagance or eccentricity and does not abuse decorative additions. In clothing he picks combinations that show simplicity and refinement. He tries not to attract too much attention to what he is wearing - prefers that others would rather look at his face. Clothing for him is only a frame for his own personal beauty. In interior design, he prefers arrangements that are uncluttered and not overloaded; dislikes "sweetness" and "sugariness" in decorative additions.
In culinary undertakings, ESI strives for refinement of taste with minimum expenditures of time, resources, and ingredients. ESIs know how to arrange receptions of highest quality, at the same time trying to create maximum sensory comfort. ESI usually doesn't think about why he tries to serve food in such form that makes it easy for consumption (without bones, rind, pits, or pieces of pepper). In reality, this is explained by his subconscious orientation at his dual LIE, who may be too distracted to notice such things; for example, he may be eating while he is working at his computer or reading a newspaper and therefore not paying attention to what he is consuming.
The purpose of ESI's sensing function is precisely to create conditions that are comfortable, convenient, healthy and pleasant for his partner and to shield him from unpleasant sensing experiences. In dual pair ESI-LIE, sensory accord is not an end goal of itself but it is an indispensable condition of ethical harmony and a guarantee of amicable interaction. ESIs are naturally endowed by a subconsious ability to very accurately coordinate their sensory experiences relative to experiences of their partner. This quality is much valued by their dual and brings them both much contentment. The point of ESI's demonstrative sensing function is directly related to creation and maintenance of good living conditions for people who are close to him.
ESI knows how to arrange his living quarters and create cleanliness and comfort by simple means. Before going to work, he may spend a few minutes to clean up such that he won't have to do it when he returns back later.
Doing his work, ESI is always thinking about how it will be received and evaluated. ESI will "zoom in" and try to work out the more minor parts because he anticipates that someone might evaluate his work up close and then notice all these defects. The examiner should not be startled simply because he decided to take a closer look. ESI's handiwork is therefore distinguished by refinement and completeness in detail. With such work, he is more inclined towards creative detalization work rather than monumentality. Similarly to the LSI, ESI finds it easier to work when someone orders some particular theme from him. If he feels that his production is needed by someone else, this activates and inspire ESI to work.
ESI frequently develops in himself many artistic and musical talents, thanks for which he is not bored spending time alone or in private with his dual. ESI often see for himself the possibility to achieve deserved success by hard work in artistic work and craftsmanship. Appreciation of his skills is very important to him; thus he often shows his artwork only to a small circle of people. Most of all he is happy to delight his partner by his skills and his creations.
A typical "crystal dream" for young ESIs may be a Barbi doll living in a comfortable house, together with her "prince". Some of their artwork recreate this dream.
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