Feeling is often confused with emotion -- in fact, Jung himself sometimes talks of the two together almost as if they were the same thing, but when he does make it clear he says explicitly that any function can lead over into emotion, and the emotion itself is not the function. Neither is feeling a kind of muddled thinking, as the thinking type is inclined to believe; it is the function by which values are weighed, accepted, or refused.
Jung speaks of both 'feeling judgements' and 'feeling situations'; the realm of feeling includes the two, but in the latter case one is nearer the emotional end of the scale, though the valuing element enters in too. In a 'feeling situation' one values, i.e. judges the atmosphere and behaves accordingly. Women are usually adept at this, but there are also men who are feeling types. They function best in situations where personal relationships are important; intermediaries of every sort from diplomats to salesmen need to have well-developed feeling.
Feeling and thinking are inimical to each other. ' In science where thinking is the main function ... the lowest microbe has to be granted the same concentration as the sun.' 12 But feeling disapproves of this, and insists on the difference in their values being recognized.
Feeling is a rational function; one does not normally feel that a thing is valuable one moment and worthless the next; feeling types have an ordered scheme of things, a hierarchy of values to which they hold, and a strong sense of history and tradition. It is a discriminating function, and where there is little or no feeling you find -- as in an extreme example of extraverted thinking -- a tremendous accumulation of facts, some of value and others completely worthless.
Feeling is specially concerned with human relationships, and with the value (or lack of value) of people, and their modes of behavior towards one another. It is not surprising, therefore, that it is an important element in many religions, and especially in both Christianity and Buddhism.
When feeling has priority over the other functions, one can speak of a feeling type, and when the type is extraverted, feeling will be governed by and adjusted to the environment; this type is more often found among women than among men.
The
extraverted feeling type is well adjusted to the world, valuing on the whole what is generally valued and finding no difficulty in fitting in with her time and milieu. This is particularly noticeable when she marries, for she always chooses such an eminently suitable husband that one might well think she had planned it all, but in fact she falls in love quite genuinely with the 'right' kind of man.
She is specially concerned with personal relationships and has often tact and charm, smoothing awkward situations and pouring oil on troubled waters; and it is she who makes social and family life possible. She is naturally a good hostess, and is thoroughly at home in groups, large gatherings, and every social and communal activity. The feeling type who becomes aware of unhappiness or injustice has usually a real desire to help, and a great deal of excellent social work is based on this function. At best she is sympathetic, helpful, and charming; at worst superficial and insincere. So long as her feeling remains personal it is genuine, but if it is pushed to extremes it becomes unrelated and artificial, losing its original human warmth, and giving an impression of pose and unreliability.
Introverted feeling is governed by subjective factors, and the type is outwardly very different from the warm, friendly extravert, often giving an impression of coldness; but the feeling, in reality gathers intensity with its lack of expression, and one may truly say of this type that 'still waters run deep'. Whilst appearing reserved, they have usually much sympathy for and understanding of intimate friends, or anyone suffering in need. In a woman of this type feeling often flows secretly into her children; she is not demonstrative, but has all the same a passionate love that will become apparent if the child is seriously ill, or if she is separated from it in some way. Introverted feeling also expresses itself in religion, in poetry and music, and occasionally in fantastic self-sacrifice.
The introverted feeling type is inadaptable. He or she is disconcertingly genuine, and if ever forced to play a role, is likely to fall to pieces, for this reason being sometimes described as schizoid. But in intimate circles to which they are attached by strong emotional ties their value is well known, and they make constant and reliable friends.
What Jung means by feeling is often misunderstood; there is no doubt what he means by sensation: it is that which reaches us through the senses. As sense-perception sensation is (dependent upon the object causing the sensation, and also upon the recipient. In the former case -- i.e. where the emphasis is on the object -- the sensation is said to be extraverted. When sensation has priority, instead of merely seconding another function, we can speak of a sensation type. In this type no objective sensation is excluded;
in other types, especially the intuitive, much that is sensed scarcely reaches consciousness; intuitives, for instance, often forget they have a body -- they feel they could almost fly.
[...]
The opposite function to sensation is intuition, though, like sensation, it is an irrational function. 'Intuition,' says Jung, 'is a perception of realities which are not known to consciousness, and which goes via the unconscious.' It is more, however, than a mere perception, for it is an active creative process which seizes upon the situation and tries to alter it according to its vision. It has the capacity to inspire, and in every 'hopelessly blocked situation [it] works automatically towards the issue which no other function could discover.' 13 Whenever a judgment or a diagnosis has to be made in the dark intuition comes into play. Scientists and physicians, inventors, certain classes of business men and politicians, judges and generals all must make use of this faculty at times, and of course ordinary people as well.
Wherever you have to deal with strange conditions where you have not established values or established concepts, there you will depend upon that faculty of intuition.14
The extraverted intuitive type lives mainly through this faculty of intuition; the important things are all possibilities. He or she dislikes intensely anything that is familiar, safe, or well-established. He is no respecter of custom, and is often ruthless about other people's feelings or convictions when he is hot on the scent of something new; everything is sacrificed for the future. Neither religion nor law is sacrosanct, so that he often looks like a ruthless adventurer; but he has in fact his own morality based on loyalty to his intuitive view. For him not to 'take a chance' is simply cowardly or weak.
The danger to this type of man is that he sows but never reaps. He squanders his life in possibilities while others enjoy the fruits of his energy and enterprise. It is almost impossible for him to carry a thing through to the end, or at least beyond the point where its success is established. Naturally his personal relationships are very weak; he finds it difficult to stick to one woman, and home soon becomes a prison. On the other hand, as the wife of such a man once said, life with him is never dull.
The extraverted intuitive is concerned with what is commonly known as the world of reality; the introverted intuitive is concerned with the collective unconscious, the dark background of' experience -- all that is subjective, strange, and unusual to the extravert.
The peculiar nature of introverted intuition, when given the priority ... produces a peculiar type of man, viz. the mystical dreamer and seer on the one hand, or the fantastical crank and artist on the other. The latter might be regarded as the normal case, since there is a general tendency of this type to confine himself to the perceptive character of intuition. As a rule, the intuitive stops at perception; perception is his principal problem, and -- in the case of a productive artist -- the shaping of perception. But the crank contents himself with the intuition by which he himself is shaped and determined.15
This is the type that sees visions, has revelations of a religious or cosmic nature, prophetic dreams, or weird fantasies, all of which are as real to him as God and the Devil were to medieval man. Such people seem very peculiar today, almost mad, as in fact they are, unless they can find a way to relate their experiences with life. This means finding an adequate form of expression, something collectively sanctioned, not just a living out of fantasies. They can sometimes do this by finding, or even forming a group where their vision is of some value. In primitive communities these people have value and command respect -- they are of the stuff from which the prophets of Israel were fashioned -- but except as mystics in religious communities there is little place for them in the world of to-day. Usually they keep quiet about their experiences, or form esoteric sects or little groups concerned with 'other world experience'. Ordinarily they seem rather odd, and quite harmless, but if gripped by their inner vision they may become possessed by a force which is powerful for good or evil, and is highly contagious: both religious conversion and mob violence start in this way.
As a rule, the intuitive contents himself with perception, and if he happens to be a creative artist, with the shaping of perception; he will paint 'in iridescent confusion, embracing both the significant and banal, the lovely and the grotesque'. William Blake is a good example of an introverted intuitive who was both artist and poet.
Since human nature is by no means simple, one rarely finds the absolutely pure type; often the main function is sufficiently clear to club the person a thinker, an intuitive and so on, but it is seconded by another function which modifies and blurs the picture. Jung in fact refers to his description of types as 'somewhat Galtonesque family portraits', for human nature refuses to be classified in a precise and simple way. All the same, the concept of types has great practical value as an aid to understanding in personal relationships and in education. It is of help to husbands and wives to realize that their partner 'works' in a different way and is not simply being obtuse, to teachers to realize that an introverted child, for instance, is not unhappy or unadapted if it does not join in activities with the same zest as extraverted pupils, and to the psychotherapist in treating his patient. It is very common among neurotic people to have developed one function to such perfection that the others are perforce neglected; intuitives, for instance, usually neglect sensation, and consequently their own bodies, so that they may become physically ill; thinking types neglect feeling and so get into serious trouble where personal relationships are important. Mental (and sometimes therefore physical) health depends on the development of the neglected function, so that the personality may become more nearly whole.
Most people use one function (or its modification), more and a very highly complicated people use two functions, differentiated personality would make use of three functions. The inclusion of the fourth function belongs to what Jung has called the individuation process, and the reconciliation of the opposing trends of one's nature; but to understand what is meant by this we must first consider Jung's concepts of the personal and collective unconscious in more detail.