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real character of such people might well appear rationalistic and purposeful in the bad sense. But
this judgment would be valid only for their unconscious, and, therefore, quite incorrect for their
conscious psychology, which is entirely orientated by perception, and because of its irrational
nature is quite unintelligible to the rational judgment. Finally, it may even appear to a rationally
orientated mind that such an assemblage of accidentals, hardly deserves the name 'psychology.'
The irrational type balances this contemptuous judgment with an equally poor impression of the
rational; for he sees him as something only half alive, whose only aim in life consists in fastening
the fetters of reason upon everything living, and wringing his own neck with criticisms.
Naturally, these are gross extremes; but they occur.
From the standpoint of the rational type, the irrational might easily be represented as a rational of
inferior quality; namely, when he is apprehended in the light of what happens to him. For what
happens to him is not the accidental-in that he is master-but, in its stead, he is overtaken by
rational judgment and rational aims. This fact is hardly comprehensible to the rational mind, but
its unthinkableness merely equals the astonishment of the irrational, when he discovers someone
who can set the ideas of reason above the living and actual event. Such a thing seems scarcely
credible to him. It is, as a rule, quite hopeless to look to him for any recognition of principles in
this direction, since a rational understanding is just as unknown and, in fact, tiresome to him as
the idea of making a contract, without mutual discussion and obligations, appears unthinkable to
the rational type. [p. 470]
This point brings me to the problem of the psychic relation between the representatives of the
different types. Following the terminology of the French school of hypnotists, the psychic
relation among the more modern psychiatrists is termed I 'rapport'. Rapport chiefly consists in a
feeling of actual accord, in spite of recognised differences. In fact, the recognition of existing
differences, in so far as they are common to both, is already a rapport, a feeling of accord. If we
make this feeling conscious to a rather high degree in an actual case, we discover that it has not
merely the quality of a feeling that cannot be analysed further, but it also has the nature of an
insight or cognitional content, representing the point of agreement in a conceptual form. This
rational presentation is exclusively valid for the rational types; it by no means applies to the
irrational, whose rapport is based not at all upon judgment but upon the parallelism of actual
living events. His feeling of accord is the common perception of a sensation or intuition. The
rational would say that rapport with the irrational depends purely upon chance. If, by some
accident, the objective situations are exactly in tune, something like a human relationship takes
place, but nobody can tell what will be either its validity or its duration. To the rational type it is
often a very bitter thought that the relationship will last only just so long as external
circumstances accidentally produce a mutual interest. This does not occur to him as being
especially human, whereas it is precisely in this situation that the irrational sees a humanity of
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PSYCHOLOGICAL TYPES
31
quite singular beauty. Accordingly each regards the other as a man destitute of relationships,
upon whom no reliance can be placed, and with whom one can never get on decent terms. Such a
result, however, is reached only when one consciously tries to make some estimate of the nature
of one's relationships with one's fellow-men. Although a psychological conscientiousness of [p.
471] this kind is by no means usual, yet it frequently happens that, notwithstanding an absolute
difference of standpoint, a kind of rapport does take place, and in the following way. The one [ Pobierz całość w formacie PDF ]