Chapter 13. The Hypothesis of the Universality of the TIM Code

Approaching the station, my hat blew off. — Chekhov

In the early nineties the Kyiv socionists succeeded in generalizing the concept of TIM to the types of ethnoses and states (A. V. Bukalov, V. V. Gulenko, V. D. Yermak); Aushra Augustinavichiute spoke about the same thing quite definitely in her lectures. Soon afterwards, however, it occurred to me that the concept of the TIM code has a still more general character, and as a result, in 1996, I formulated the hypothesis of the “Universality of the TIM code,” according to which a TIM code may be assigned not only to any subject but also to any object — though both of these concepts must be made more precise in this context. This hypothesis provoked sharp rejection on the part of some socionists, and as for representatives of the other humanities, there is nothing to be said at all. Nevertheless, there turned out to be people who were not only entirely in solidarity with me on this score, but who had written, at roughly the same time, specific articles analysing the TIM codes of inanimate objects. I refer first of all to the talented scholar from Kostroma, G. K. Bukalov, who managed to develop effective socionic approaches to technical objects.

Figuratively, at the level of metaphor, a subject may be pictured as an informational prism. Perceiving information, it refracts that information in accordance with its TIM and emits the transformed result into the external environment. The transformation may, of course, also be the identity transformation, as ideally happens, for example, in the case of certain mirrors or transparent media. Indeed, the description of the generalized process of transformation of informational flows in the human psyche is precisely the subject matter of socionics. From this point of view an object, as opposed to a subject, may be compared with a screen or a mirror, and perhaps also with some other passive physical device. There is no difference in principle between a mirror and a screen — they differ from one another in the degree of transparency and in the capacity to reflect the flux of light falling upon them. The comparison of a subject with a prism is likewise purely conventional. A comparison with a laser would perhaps be more accurate, where pumping with one variety of electromagnetic field and in one form leads to the generation of another variety of field and in another form. Besides, it must be noted that the difference between subject and object is itself, within certain limits, relative, and comes down to a difference in the degree of activity.

One may say, for example, that THE OBJECT IS THE SUBJECT OF THE CHANGES OF THE SUBJECT, or that THE ACTIVITY OF THE SUBJECT, COLLIDING WITH THE PASSIVITY OF THE OBJECT, COMPELS THE SUBJECT TO ADAPT TO THE OBJECT. A subject differs from an object only in the possession of free will, which is itself, incidentally, problematic. On the other hand, there is quite enough “unfree will” — “obstinacy” — in an object to compel the subject to change. This, presumably, is also what Nietzsche is speaking of in The Will to Power, where it is supposed that any object in our world, by the very fact of its existence, forces the world to reckon with it, thereby demonstrating one or another degree of will to power. The problem of free will, however, is not so simple that one can dispose of it by a mere reference, and in this work we shall not discuss that problem.

An important argument in favour of the hypothesis advanced here could be the notion of a world reason — the logos of the ancient Greeks — manifesting itself both in the structure of the cosmos as a whole, which shows itself clearly in the laws of nature, and in the concrete things of which the cosmos consists. In accordance with the notion of the logos, every thing bears upon itself the stamp of the informational complex that characterizes it, which the ancients — at least in Plato’s time — appear to have called an idea. Moreover, a multitude of scientific facts indicates that such complexes are not static, but continuously undergo change, although in many cases very slow change, if the scale we adopt is the duration of a human life. It is also possible, having chosen suitable terminology, to describe the change of the material environment in which a human being dwells as the evolution of informational complexes which are materialized in the form of ever new things of one and the same class.

What matters here is that every thing is bound up with a definite informational flow and participates in the process of its transformation. A thing, as the materialization of an informational complex, undergoes interaction in the physical world with other things, phenomena and processes, and as a result the evolution of the informational complex standing behind the thing is accomplished. Thus any thing is an information processor by means of which a quite definite informational flow is subjected to transformation, after which the transformed informational complexes are materialized in the form of new things. Of course, everything said above can also be understood merely as a way of describing the process of change of the material environment, something that has been and is being described in science and philosophy in many other ways as well. In the description proposed here the emphasis is placed on the evolution of informational complexes.

Considering any thing in connection with the informational complex standing behind it, one can pass to the description and classification of such complexes. Relying on the idea of information metabolism (A. Kępiński, Aushra Augustinavichiute) and on socionic modelling of the TIM, one may set the task of identifying the TIM code not only in systems with the direct presence of a human being (A. V. Bukalov, V. V. Gulenko, V. D. Yermak) as the bearer of a psyche of the human type, but also in any objects, processes and phenomena with which a human being deals in this world. In doing so, however, it is necessary to make the concept of an object more precise.

Of course, any single item — such as a table or a telegraph pole — may be considered as an object; but the object of science is sets and systems of items, or items taken as systems and sets, and by no means their isolated fragments, as it may sometimes appear from the works of individual scholars. The task of science is the investigation of the object as a phenomenological set, together with the construction of its theory as a system. From this point of view an individual table or an individual telegraph pole can be of interest to science only as elements of the set of tables or poles, or as parts of a definite system. Thus some particular table, an antique, may interest an art historian, a historian or a technologist insofar as it is part of a definite system of antique objects, of a historical setting, or of furniture. The same holds for the telegraph pole. A single pole as a random item is hardly likely to interest science, but a pole as part of a system must unquestionably be identified in a quite definite way, and consequently must also possess its own classificatory image. And it is precisely as one of the components of such an image that the TIM code could serve — the TIM code of the system to which all telegraph poles belong, or some subset of them, or some concrete pole.

Here too, by analogy with nuclear physics, it would be useful to introduce the notion of different statistics. In certain cases an item may be individualized, while in other cases items belonging to one and the same set may be considered not only identical but even indistinguishable. Moreover, the degree of such indistinguishability may vary. Thus the overwhelming majority of items of industrial production, at a certain stage of promotion to market, of storage in a warehouse, or of exploitation, may be regarded as fully interchangeable, equivalent, identical, and in the limiting case indistinguishable. An analogous situation may arise in biological cloning as well. A purchased item, however, upon becoming somebody’s property, as a rule passes into another statistical class — although this is not obligatory.

In certain cases, moreover, even human beings as living creatures are regarded not as individualizable and distinguishable, but merely as atomic elements of a biomass. Such an approach, in solving certain problems, occurs in sociology, politics, military affairs and so on. Thus, for example, in dealing with questions of supplying the population, of combating epidemics and other natural disasters, of influencing potential voters, or of estimating the casualties resulting from the use of atomic or bacteriological weapons, people are not individualized. And in this case large and small human groups and complexes may be regarded as quite definite objects subject to classification and typologization — which is in fact what sociologists and political scientists do.

Let us note that, depending on the choice of subject domain and of informational level, one and the same object may be assigned to different types, which in itself constitutes a theoretical problem.

Before going further, let us recall one episode, curious from the socionic point of view, from the scientific career of the famous and brilliant (which, incidentally, did not prevent him from being extremely conservative) French scientist Georges Cuvier. This remarkable biologist, or more precisely zoologist, knew by heart the bones of all the animals known in his time, which did not prevent him from believing in the creation of the world in seven days — though of course one need not necessarily suppose a contradiction here. It was Cuvier who discovered “antediluvian” animals. And he discovered them because he knew bones so well. But not only because of that: also because by that time he had already formulated the “principle of the correlation of organs,” a peculiar logic of the structure of the living organism, including the skeleton. On the basis of this principle he said, for example, that if an animal has long legs then it also has a long neck — which in that order is of course true, but in the reverse order does not always hold. And once, while walking along the bank of the Rhône, he found beneath one of the cliffs a bone which he could not identify with any of those known to him. Having drawn this bone in chalk on a board, he attached to it, in accordance with the principle of the correlation of organs, the whole skeleton, and then “dressed” it with musculature and skin. Having finished the work and stepped back from the board to survey it, he was greatly astonished: there was drawn on the board an animal (specifically, a dinosaur) about which no one before him had known anything. Being a brilliant scientist, he at once devised an explanation: such animals, having been created by the Creator, existed before the flood, and during the flood they all perished. And since Cuvier, being a dogmatist and a conservative, did not acknowledge the mutability of species, then, as new data came in, he was obliged — as a brilliant scientist — to invent a theory of multiple creations.

Now this same Cuvier liked to put a question to his students: “How does a cat differ from a dog?” The students would begin proposing various features to him. For example, the quality of the fur — cats’ fur is softer. Cats “wash themselves,” dogs do not. Dogs are attached to their master, cats to the house. Cats meow, dogs bark. Cats, when angry, lower their tails, lay them flat, whereas dogs raise theirs. And conversely, dogs lower and tuck in their tails when frightened, and wag their tails when they are ingratiating themselves, whereas cats, when “ingratiating themselves,” raise their tails upward. Cats carefully bury after themselves, dogs do not. Cats walk and run quietly, dogs do not — and so on. To all this Cuvier answered that there are cats with very stiff fur, for example the Japanese mountain cats, and that all the rest, although correct, are merely particular features of these animals’ behaviour. And that there is a chief difference between cats and dogs which underlies all of this. And when the students could not give a generalized answer, Cuvier would tell them that dogs are pursuing animals, and cats are lying-in-wait animals. It is precisely this fundamental difference that is the cause of all the particular differences. Cats have a rigidly fixed hunting territory and are attached to it — hence the attachment to the house, the flat. Dogs do not limit themselves to a territory and, pursuing their prey, run after the leader — hence the attachment to the master. Dogs run with barking, “loudly”; a lowered tail would get in their way, and therefore they raise it; whereas a cat sneaks up, presses itself to the ground, and its tail trails behind it. Cats have to do this quietly, because the result of the hunt depends on it. The waste products of a cat’s vital activity must be well buried, so that there should be no superfluous “scent” signs of the cat’s presence on its territory. Therefore cats carefully bury after themselves, and wash themselves besides. Cats and dogs have different signalling plasticity. Cats, in the mode of calm communication, raise the tail, as if showing thereby that they are not hiding; dogs, in the mode of calm communication, lower the tail, as if showing thereby that they are not angry and are not running anywhere. It is precisely the non-coincidence of these signalling gestures that is considered in zoological ethology to be the cause of these animals’ mutual dislike of one another: for a dog a cat’s raised tail is a signal of aggression, whereas a cat perceives a lowered tail as such a signal. And since, when they wish to communicate amicably, they give the presumed partner a friendly signal as they understand it, the cat in doing so raises its tail and the dog lowers its, which the other understands in the directly opposite sense. The result is well known. Hence too the expression “like cat and dog.”

From the socionic point of view, the most obvious difference between cats and dogs lies in the area of extraversion–introversion. The cat walks by itself, as Kipling justly observed, whereas dogs are inclined to gather in packs. Anyone who has dealt with cats and dogs knows that both the one and the other have a conscience — “the cat knows whose meat it has eaten” — but their conscience is different. There is something here for ethologists to work on. I suppose that cats are ethical creatures, whereas dogs, inasmuch as they need to coordinate group behaviour, are — paradoxical as it sounds — logical. Of course, all this is within the bounds of “just a little.” And in any case there is some analogy between cats and women on the one hand, and between men and dogs on the other. Women are more domestic creatures, men more roving ones. I have adduced this example from Cuvier in order to prepare the reader for the idea of the universality of the TIM code. And nevertheless, although the arguments given below are far from strict demonstration, they contain a hypothetical basis for a deeper investigation of the theme indicated. It is easy to imagine that somebody will want to laugh at my reasoning, but that is no great trick. I should like to hear logical arguments, and not the website lampoons of idle troublemakers and gossiping intellectuals.

In articles [1, 4] I gave examples of establishing the TIM of a club interior, of various breeds of dog, and of churches both as religious buildings and as objects of architecture and art.

Fig. 13.01. Interior, Es. Fig. 13.02. Interior, Se. Fig. 13.03. Interior, eS.

1. Interiors

The interior in fig. 13.01 presumably has the IM code Hugo (Es). These are forms distinguished by generality, without heightened articulation, humanly sound and solid, creating a simple coziness. The interior in fig. 13.02 presumably has the IM code Napoleon (Se). In this case such features as increased scale, sweep, grandiosity and heightened luxury are noticeable. The interior in fig. 13.03 presumably has the IM code Dreiser (eS). Fine detailing and a certain reduced scale of the details give it an emphasized elegance with elements of intimate luxury. The interior in fig. 13.04, somewhat exaggerated, presumably has the IM code Yesenin (iE), being distinguished by simplicity and unconstrainedness of forms. The folk element in such an interior is of course not obligatory, but freedom and unconstraint are plainly present here. The interior in fig. 13.05 presumably has the IM code London (Li). Despite the soundness of the materials used, it is extremely simple, and the open structures in the treatment of the ceiling give the interior an impression of freedom, unconstraint and open space. The interior in fig. 13.06 presumably has the IM code Robespierre (lI). Simple and clear geometric forms — circles and rectangles — as well as emphasized rhythmic groups of utilitarian forms, incline one to such an estimate. The estimates given are very laconic and therefore merely sketch a primary justification, by no means claiming fundamental demonstrative force; yet even to the naked eye it is evident that all the interiors presented are stylistically different and contain within themselves markers associated with different TIMs. We shall not, however, insist too rigidly on the unambiguity of the conclusions drawn, leaving room for argued refinements.

In addition, let us give a brief description of the typologically coloured elements in the interior of the small drawing room in the Kyiv House of Scientists. The relief candelabra on the walls of the small drawing room of the Teachers’ House in Kyiv have a code associated with sensory-ethical introversion (Dumas). The shell-and-lace outlines and forms, the flesh-coloured painting, the presence of a set of forms of concrete objects — brushes, palettes, female torsos — the relative miniature quality of scale: all these may be assessed by experts as indications of sensoriness and introversion. The presence of miniature nude female figures in relaxed poses, and the orientation towards emotions connected in this case with relaxation, rest and positive sensory well-being, may be assessed as a marker of emotionality, that is, of extraverted ethics. The relatively accidental character of the composition, in which diverse objects are presented, arranged in a “picturesque” order, and the “frivolity” of the composition itself, may be assessed as bearing on irrationality. The gaily printed, chintz-like character of the wallpaper likewise increases the probability of the hypothesis of sE (Dumas) as the TIM code of this object.

Fig. 13.04. Interior, iE. Fig. 13.06. Interior, lI.

The chandeliers in the same drawing room have an entirely different TIM code. This is a multiple construction consisting of a couple of dozen identical shining nickel-plated cylinder-lamps whose bases are situated in different planes, so that the whole yields a complexly structured, sparkling surface creating the aesthetic image of an active and life-affirming source of some valuable, positive, but maximally generalized, somehow indefinite and rather unaddressed message. An expert will easily sense in this description the markers of extraverted intuition, irrationality and logic. Closest of all to this descriptive image corresponds the type Il (Don Quixote) — the dual of Dumas. The mutually equal character of the symmetry of all the elements, the presence of mirror symmetry within a single element, and the functionality of execution point to the l-component. The complicated structuredness of the object points to the I-component.

The dense red-burgundy curtains, the neutral-orange upholstery of the chairs with springy rounded contours made of wood stained like chestnut, the warm velvety tablecloths and the warm dense-fawn colour of the carpeting correspond to the TIM code Es (Hugo) — the activator of Don Quixote; while the modest but neat and precise shelf-cabinets standing by the entrance wall are entirely consonant with the TIM code lI (Robespierre), the dual of Hugo and the activator of Dumas. On the whole one obtains a decoration of the interior in the key of the four TIM codes of the first quadra. The interior has turned out very harmonious, but it was unquestionably executed by a decorator without any knowledge of socionics, purely intuitively, relying on aesthetic flair.

Fig. 13.07. Exterior, eS. Fig. 13.08. Exterior, Li.

2. Religious Buildings

Let us consider two such religious buildings as St. Andrew’s Church and St. Volodymyr’s Cathedral (see figs. 13.07 and 13.08). Here it must be taken into account that an object may be qualified within different subject domains. A church may be considered both as a religious building and as an architectural-aesthetic object. As a religious building, St. Andrew’s Church belongs to the class of structures about which it may be supposed that they have a single TIM, namely that they are characterized by ethical-intuitive extraversion, Ei (Hamlet).

It may be supposed that the first function of religious buildings belonging to the infrastructure of the world religions is connected above all with human emotions, passions and experiences, in which one may discern an indication of ethics in its socionic understanding. The second function of religious buildings is connected, apparently, with the hope which religious teaching instils in human hearts. Extraversion is expressed in the attraction of a flock from broad strata of the population, in the orientation towards a radical solution of the problems of the human soul. The ethical component is likewise connected with the soul, with reliance on faith and emotions. Intuitiveness is expressed in the orientation towards remote consequences; and on the whole this type corresponds to ideologicalness, to preaching of a moralizing kind, to sophisticated manipulation of human consciousness.

As an aesthetic object, St. Andrew’s Church has the image of ESI (Dreiser). Introversion may here be associated with the lacelike decorativeness, the refined ornateness of the white-stone ornament against the piercingly blue background of the walls, the sharp elegance of the proportions of the gilded cupolas and of the supports of the domes, which recall a woman’s neck. At the same time, the scale relation of the cupolas to the general mass of the structure makes them relatively small, or rather reduced, which creates an impression of femininity — not, however, a youthful femininity but a mature one, not naive but self-assured. The presence of greenish shades in the colour scheme of the structure strengthens the sensory component.

St. Volodymyr’s Cathedral, with its simplified and even coarse colour solution, its visually perceived squatness, its massive, large-scale helmet-cupolas, is readily associated with the image of a warrior-defender, a calm but self-assured fighter capable of developing colossal persistence in the attainment of his goals, yet not aggressive but only responding to aggression. In this description it is simplest to detect the markers of Li (London).

As a religious building, St. Volodymyr’s Cathedral, like St. Andrew’s Church, has the TIM code Ei.

3. Breeds of Dog

Comparing with one another the exteriors of various breeds of dog (see fig. 13.09), it is impossible to escape the thought that different TIMs are associated with them. On this theme I have had to listen to a great number of objections. “What have TIMs got to do with it? All dogs are the same — well, not quite the same, but TIMs do not apply to them.” “This is your subjective perception of the outward appearance of dogs, and in essence there is nothing behind it.” “How can a dog be Dostoevsky or Stierlitz? It’s simply ridiculous. Napoleon — that would be another matter.” These are the usual positions from the standpoint of common sense. First of all, one should not confuse the names of the types with the objects with which the types are associated. After all, the megapascals of atmospheric pressure bear no resemblance whatever to the famous scientist Blaise Pascal. Nor should one confuse type and character. Type is the extremely broad boundaries within which the behaviour or phenomenology of an object may be inscribed. Nevertheless, the information carried by type is quite concrete, and it is precisely this that the Jungian dichotomies point to. After all, we do acknowledge that in a human being the TIM is innate and is present from the moment of birth, although its manifestations are not easy to detect. But this is above all because the corresponding practice is lacking. In a two-year-old child the type is quite well expressed. That different breeds of dog are functionally non-identical — that is, are used differently by people — is obvious; but are such functional differences sufficient to speak of differences in their TIMs? This is a problem, and it needs to be solved. As for the exterior of dogs, it too is precisely what constitutes a value for the fancier, and consequently it carries typologically coloured value-aesthetic information consumed by the dog’s owner. Be that as it may, the phenomenon is observed and it needs to be investigated.

Fig. 13.09. Breeds of dog.

Boxer. Calm dominance.
Bolognese. Capricious coquetry.
St. Bernard. Passive calm.
Borzoi. Readiness to search.
French bulldog. “I ask to be treated fairly.”
Chihuahua. A little clever one.
Sheltie. Energy and capacity for work.
English mastiff. “I am kind, I understand you.”

In photo 1 a bulldog is presented. His whole appearance expresses the idea of calm dominance. Here he is the master. He calmly observes the situation, but if the presumed order is violated he will at once restore it. He is ready for decisive action, and by this the stability of the situation is guaranteed. Without conducting more detailed investigations, let us settle on the intuitive assessment of the image under consideration as sensory-logical extraversion (Sl).

The bolognese presented in photo 2 unquestionably produces above all the impression of introversion — something domestic, playful, coquettish, slightly capricious. Taking into account also the texture of the fur, intuition here suggests sensory-ethical introversion (sE).

The St. Bernard in photo 3 is likewise distinguished by calm, but in contrast to photo 1 this calm has a passive character. On the basis of this alone the observed image may be associated with introversion. But this is quite a different introversion from that in photo 2 — this is good-natured support combined with the ability to perform the necessary work. He does not hurry, does not fuss, he waits for his moment. As an intuitive assessment I propose in this case intuitive-logical introversion (lI).

The borzoi in photo 4 is perceived as the embodiment of the aphorism “life is beautiful and astonishing,” reflecting search activity and the easy establishment of emotional contact. This image as it were contains within itself the message: “Let’s run together, and we shall have a merry, good time.” As the TIM here, intuitive-ethical extraversion (Ie) suggests itself.

The image presented in photo 5 produces above all an impression of introversion — “I touch no one, but do not you touch me either; I demand fair treatment.” Without insisting on a strict definition, I would associate such an image with logical-intuitive introversion (lI).

In photo 6 a small-breed dog, a chihuahua, is presented. She is clever and obedient, and disposes one to take care of her.

A comparison of the images presented in photos 7 and 8 gives a fair notion of the outward expression of the extraverted and the introverted principle. For photo 7 one may propose the formula of logical-sensory extraversion (Ls) — great energy, capacity for work. For photo 8 — ethical-intuitive introversion (eI) — “I understand you, I am ready to console you, I am kind.”

4. Various Objects

Excellent examples of assessing the TIM code of various objects were given in his paper by Georgy Konstantinovich Bukalov of Kostroma, who assessed power-generating installations (of the boiler-house type) as Ei (Hamlet) and various machine tools as lS (Gorky) [3].

[Margin: Model diagram — S l / e I / E i / s L]

Let us note that, in accordance with the Hypothesis of the Universality of the TIM advanced earlier (SMiPL 3, 1996), information (and also matter and energy) is processed not only by the human psyche and the human organism, but also by other structural units of human society and its infrastructure. Before going further in the investigation of the metabolism of the structural units of society, let us dwell on the definition of the concepts of subject and object as this might look from the point of view of socionics.

From the point of view of the field paradigm (see SMiPL 5, 1998), for the description of processes in the unified field of existence of the phenomena of reality there is no need for the concepts of subject and object, since the substrates of the corresponding units of reality, being agents of a unified field, are in their essence something unified, while their polarization and opposition constitute a virtual phenomenon. Of course, if it is necessary to describe a suitable situation by means of precisely these concepts, they may be introduced; only one must not forget that they bear not an absolute but a relative character.

In the context of socionics we shall consider as subject those structural units of reality which manifest activity in the metabolic processes taking place in the world; and correspondingly we shall apply the term object to those structural units which are passive in such processes — that is, which, at least in appearance, merely undergo transformation or remain inert materials of transformation.

Such an approach differs from that accepted in philosophy, and this difference comes down above all to the greater concreteness of the concepts introduced, since they are connected with really perceived and existing structural units of reality.

5.1. The typological image of the ARMY

From the proposed point of view, the ARMY, for example, may be considered the subject of that activity for which it is intended. But it is itself turned into an object if scholars begin to investigate it in the corresponding manner.

Let us consider the ARMY as an element of social infrastructure. To anyone with even a slight understanding of socionics it must be clear at first glance that the army is a “Zhukovian” structure, that is, that its TIM is defined as sensory-logical extraversion — Sl.

Let us apply the identification procedure to it. Let us begin with extraversion–introversion. One of the functions of the ARMY — territorial expansion, the seizure of new lands, the mastery of space, the establishment of order beyond the bounds of one’s own state — points directly to the extraverted character of this organization. It is interesting to ask what an introverted ARMY ought to look like. Such a one exists: these are the special services and the police, which have a different TIM from the regular army.

The choice between the poles of logic and ethics points directly to logic, not merely because the ARMY is not ethical, but also because it is built upon a clear hierarchy, upon subordination to orders, and acts according to a logically grounded plan. The choice between the poles of rationality and irrationality, however, inclines us towards irrationality: the ORDER — the basic, chief, primary lever of the army mechanism — is not subject to discussion and must be carried out unquestioningly. This example shows well that the predominance of the logical parameter over the ethical in a system does not coincide with rationality. Of course we use the term “rationality” here in the Jungian and socionic sense. And the last choice in this scheme, between sensorics and intuition, is made unambiguously in favour of sensorics — these are forceful methods relying on tactical and strategic weaponry, defence and attack, concrete actions connected with the maintenance, deployment and redeployment of troops, and so on.

Thus to the ARMY, as a macro-unit of social structure, there corresponds the model Sl (Zhukov).

Let us consider the working of the functions of this model as applied to the ARMY in more detail.

The first function — EXTRAVERTED SENSORICS (S). The army is an instrument of the FORCIBLE suppression of an adversary. This is its basic purpose. It is MATERIALIZED and CONCENTRATED FORCE, relying on the whole MIGHT of modern military technology. The army does not persuade — it COMPELS and DICTATES. The ORDER is the basic lever of the intra-army mechanism.

The second function, l — INTROVERTED LOGIC. To this function correspond the army staffs, in which the working out of the strategic and tactical PLANS for realizing the goals set before the ARMY takes place. The working out of PLANS is a creative task; everything must be taken into account in them. With this same function is connected also the rigid HIERARCHICAL STRUCTURE of the army — this is, as it were, a LOGICAL parameter introduced in advance, ensuring the CLEAR and COORDINATED work of all army subdivisions. PLANS and ORDERS, although they are classified, are drawn up in the form of DOCUMENTS executed on paper.

The third function, I — EXTRAVERTED INTUITION. In this case it may be understood as the necessity of possessing quite definite CAPACITIES in the form of cadres, military technology and material resources. Without this the ARMY simply could not withstand external pressure.

The fourth function, e — INTROVERTED ETHICS. The ARMY is sensitive to attempts to restrict it within ethical bounds. It does not tolerate being told how it ought to behave.

[Margin: Model diagram — l S / I e / i E / L s]

The fifth function, i — INTROVERTED INTUITION. The ARMY needs DATA concerning the adversary; it needs to know what IS HAPPENING, and this function is performed by RECONNAISSANCE.

The sixth function, E — EXTRAVERTED ETHICS. The ARMY needs positive EMOTIONS, needs approval of its actions, needs to be LOVED, and accepts with pride the GRATITUDE and ADMIRATION of those whom it defends and liberates. The army uniform is closely connected with this function, although it has other functions too — women react EMOTIONALLY to the sight of a military uniform.

The seventh function, s — INTROVERTED SENSORICS. The ARMY unfolds a sequence of events connected with its activity for the sake of some BENEFIT, for the sake of attaining a definite PRACTICAL RESULT.

The eighth function, L — EXTRAVERTED LOGIC. What the ARMY does is a definite piece of WORK which it performs well, but it performs it not on its own initiative but because it is needed by others — this is a social commission.

5.2. The typological image of the SECONDARY SCHOOL

Let us consider the differences in the TIMs of structural units of society which in a certain sense are engaged in one and the same thing — teaching and upbringing. We are speaking of the SCHOOL, the INSTITUTE and the KINDERGARTEN.

Let us carry out a preliminary diagnosis of the TIM of the SCHOOL, relying on the semantics of the Jungian dichotomous axes. Let us begin with the axis ex–in (extraversion–introversion). Towards which of these poles does the SCHOOL gravitate as a unit of social structure?

The SCHOOL works with a relatively small group of children (even if it is a large school, there will be from one thousand to fifteen hundred children there). In small schools there will be considerably fewer children. These are children living, as a rule, in the immediate neighbourhood of the school. These are our own, this district’s, children. They gather in the school, inside the school, and there something happens to them. The SCHOOL is a relatively closed world, with its own internal problems, its own rich and varied internal life. Everything most important happens there, inside the SCHOOL. Children are admitted to school, first-graders being ceremonially met on the first of September and as it were initiated into something very important for their inner growth. When they finish school, they leave it and pass from its internal world into another, now large, world. They grew up there as in a nest, and now the moment has come when they must leave this little world and pass from the inner to the outer. These considerations suggest a choice in favour of the axis of introversion.

What kind of structure is the SCHOOL, logical or ethical (in the socionic sense of these terms, of course)? In the first place here stands the transmission of knowledge — knowledge that is verified, established, systematized, sanctioned. This is an indication of logic. Here one may be asked: “What, is ethics of no use in school?” Ethics is complementary to the educational process in the school; it supplements it but does not replace it. In the model of the TIM of the SCHOOL, ethics will be located in the SUPERID block, while in the EGO block the informational aspect l will stand.

It is also obvious that the SCHOOL is rational (the axis ra). Here knowledge is transmitted according to clear, well-tried methods, in accordance with approved and coordinated programmes having a surveyable volume and structure. The dominant process is accomplished in the standard form of lessons proceeding according to a timetable known in advance.

The choice between sensorics and intuition (sn–it) is more difficult. It is clear that both channels of receiving information are important in the educational process, but the very method of transmitting knowledge is predominantly connected with definite demands placed upon the pupil, with checking, control, assessment, punishment and encouragement. This semantic series suggests the choice of the sensory axis.

On the basis of the choices made, we arrive at the model of the logical-sensory introvert (lS), or Gorky.

The first function, INTROVERTED LOGIC (l): STRUCTURED KNOWLEDGE, REASONING, PROOF, EXPLANATION — in this case interpreted as the transmission, reception and ACCUMULATION OF KNOWLEDGE, its SYSTEMATIZATION and MEMORIZATION, as the attitude of BECOMING CLEVER.

The second function, EXTRAVERTED SENSORICS (S). Here this means the FLEXIBLE, CREATIVE application of FORCEFUL PRESSURE with regard to the particularities of the situation. In the SCHOOL this manifests itself in the system of ENCOURAGEMENTS and PUNISHMENTS, in the CONFIDENT, IMPERATIVE HANDLING of the class of pupils. Such an attitude on the part of the teacher is sanctioned — occupying a definite position in the SCHOOL HIERARCHY, he is the CONDUCTOR OF THE WILL of the authorities.

The joint work of the first two functions, the EGO BLOCK, points to the presence of a strict HIERARCHY, to a distribution of duties determined by COMMON SENSE and by INSTRUCTIONS, to who is senior in rank and who junior. In the SCHOOL this is expressed in the TEACHER–PUPIL relation, in the DISTRIBUTION of pupils BY CLASSES AND BY ACHIEVEMENT.

The third function, INTROVERTED ETHICS (e). This is the adaptive-load-bearing function, whose work is activated in tense situations, which in fact gives rise to ethical problems and determines the ETHICALNESS OF BEHAVIOUR in the SCHOOL. The many years’ experience of the SCHOOL shows that the behaviour of pupils (and, for that matter, of teachers and of the school administration too) does not always correspond to the ethical ideal, and this is always an alarming signal that the corresponding measures should be taken. Let us note that in school record-books there is a mark for conduct, but that special, timetabled instruction in conduct is absent. And that is a pity! At present there exist methods on the basis of which this could be done.

The fourth function, I. It is presupposed that the POTENTIAL CAPACITIES of the pupils, the chief object of the technological process of the SCHOOL, are not limited, and that a pupil may attain any level of education, whether by diligence or because he possesses abilities. But this may also be understood in the sense that pupils with very different potential capacities may study at school. However, in accordance with the character of the fourth function, this assumption is in no way specially guaranteed, and one may not infrequently encounter reproaches addressed to the SCHOOL, to the effect that it limits abilities and even cripples some part of its pupils, not giving the TALENTS and SPECIFIC ABILITIES of pupils the opportunity to unfold. This called into being the appearance of specialized schools — for example, with a mathematical bias, schools with enhanced possibilities, in which the children of highly placed parents studied, or schools where children with limited capacities studied — the mentally retarded, the deaf-mute, the disabled.

The joint work of the third and fourth functions, the SUPEREGO BLOCK, points to the demands which society places upon the SCHOOL: above all the preparation of HUMANE, WELL-BROUGHT-UP and CULTURED members of society, ready to USE their ABILITIES for the good of society.

The fifth function, EXTRAVERTED ETHICS (E), EMOTIONS. The SCHOOL needs an EMOTIONAL, INTERESTED attitude; this is comfortable for it. This is needed by the pupils, for they are still children and they need WARMTH OF SOUL. Pupils do not remain indifferent and respond to EMOTIONAL GIVING on the part of the teachers. And conversely, an INDIFFERENT, SOULLESS teacher will not be able to find contact with the class.

The sixth function, INTROVERTED INTUITION (i). The SCHOOL reacts emotionally to everything connected with the TIME PERSPECTIVE, with the FUTURE. DREAMS, stories about the FUTURE inspire pupils, help them to orient themselves, to form a more or less definite notion of their own FUTURE. Here too belongs CAREER GUIDANCE.

The joint work of the fifth and sixth functions, the SUPERID BLOCK, expresses the demands of the subject, or the conditions necessary for the effective work of the object. In the case of the SCHOOL this may be expressed as the demand that GOOD TEACHERS should work in it, that they should be REAL MENTORS, that they should be able to ESTABLISH and MAINTAIN CONTACT with the class, should be able to CARRY the pupils ALONG WITH THEM, to PAINT FOR THEM VIVID PICTURES OF A POSITIVE FUTURE, to create an “IDEOLOGY” OF THE FUTURE. Most suited of all to this role in school is the Hamlet type. The teacher in the SCHOOL must occupy the position of the PARENT (in Berne’s sense).

The seventh function, EXTRAVERTED LOGIC (L), TECHNOLOGY. In combination with the semantics of the seventh function this may be understood as the unfolding of teaching technologies in time. The transmission of knowledge within the framework of the SCHOOL takes place according to a quite definite TECHNOLOGY, according to WELL-TRIED METHODS; the SCHOOL is sensitive to METHODS, and the question of working out new METHODS is always at the centre of the attention of school workers. In the SCHOOL, INTENSE WORK is CONTINUOUSLY carried on, directed at the teaching and upbringing of the rising generation. This is the unfolding in time of a consecutive series of events directed at teaching. The manifestation of this function justifies the expression “the SCHOOL CONVEYOR BELT.”

The eighth function, INTROVERTED SENSORICS (s). BENEFIT, CONVENIENCE, COMFORT, WELL-BEING. INTROVERTED SENSORICS in this position indicates a tendency, a striving to create CONVENIENCES, COMFORT in teaching, to use SPECIAL, including TECHNICAL, TEACHING AIDS, VISUAL AIDS.

The school itself, as a building and as a multitude of rooms, must be CONVENIENT, BEAUTIFUL, ATTRACTIVE; it must ensure GOOD WELL-BEING.

The joint work of the seventh and eighth functions, the ID BLOCK, in the case of the SCHOOL corresponds to the totality of TECHNOLOGICAL PROCESSES and the MATERIAL-TECHNICAL BASE, that is, it reflects that side of the SCHOOL which may be assessed as the MECHANISM OF SCHOOL EDUCATION.

The premises on the basis of which the determination and description of the TIM of the SCHOOL was carried out are connected with the image of the average Soviet secondary school. And the Soviet school has its roots in pre-revolutionary Russia, in which the basic types of school were the elementary schools, where children studied up to the fourth grade, and the gymnasia, in which secondary education was completed. There were also parish schools, but possibly their TIM was different. The organization of elementary schools and gymnasia in Russia was to a significant degree formed under the influence of the German system of education, towards which the Russian emperors had gravitated ever since Peter I. And if one recalls the notorious “Arakcheev regime,” it becomes clear how the pedantry characteristic of the Germans was intensified on Russian soil — for these two peoples are, in socionic terms, activators: the Russians always “wound up” the Germans, who from time immemorial had wanted to conquer them (the famous Drang nach Osten, the striving to the East), while the Russians, constantly, beginning with the Battle on the Ice, beat the Germans, but at the same time, in the person of their ruling elite, tried to transfer German ways onto Russian soil. To this tendency, in particular, the expression “stick discipline” is owed. It is therefore not surprising that the Russian, and subsequently the Soviet, school is marked by the stamp of the TIM of the German ethnos, LSI.

One may pose the question whether the SCHOOL can have a different TIM. Even if the notion of the SCHOOL is limited to secondary education, even in this case it may have more than one TIM.

In Soviet pedagogical literature one encounters assertions that the bourgeois school is an instrument of social selection, since there there always existed several varieties of secondary and elementary educational institutions — which, it was supposed, was contrasted with the Soviet school, the conductor of social equality, justice and democratism. However, this too was a propaganda myth: in the USSR there really existed several varieties of school, among which should be counted, for example, the vocational-technical colleges (PTU), and special schools, and elite schools in which the children of highly placed parents studied, as well as numerous technical colleges and training institutes.

In the developed capitalist countries one can see in the main three varieties of school: prestigious ones, with a high level of theoretical education and preparing pupils for entry into higher education; general-education ones with an emphasis on applied knowledge and preparing mid-level workers; and schools of “practical education,” from which one can go only into production. It was precisely to this last variety of capitalist school that the Soviet PTU corresponded, though only weakly. There were in Soviet times prestigious schools too, which were by no means advertised and in which the children of highly placed parents studied; but there were also schools, for example in Central Asia, which in principle could not implement even simplified standard programmes — three months of the academic year their pupils spent picking cotton.

Under the conditions of a totalitarian system, mass secondary education rapidly degraded. School teachers took upon themselves an excessive load — there could be more than forty pupils in a class, and this made teachers incapable of coping effectively with their work, and engendered disillusionment with their profession. Schooling was compulsory. As a result there were many children in school who did not wish, or were not able, to study normally; but the system demanded “indicators,” and the school adapted to this demand by means of “fudging” and “window-dressing.” Naturally, corruption developed (especially in the national republics), and good marks and gold medals could be obtained, and were obtained, by those who by no means deserved them.

To some degree the USA stood apart, where earlier than in other countries a mass school was created, embracing broad strata of American youth and distinguished by a high level of democratism not in words but in deed (Li!), and on finishing which one could choose any direction of career — from the petrol pump to the presidency. Undoubtedly this is to a significant degree a propaganda myth — both the programmes and the quality of teaching there varied greatly, depending on class opportunities, and the richest could study in Europe — but all the same the American school successfully reproduced the basic national stereotypes Li (London) and eS (Dreiser), distinguished on the one hand by reliance on one’s own powers, enterprise, practicality, inventiveness and capacity for work, and on the other by individualism and moral rigidity, sharply manifested in the army, in intelligence work and in judicial proceedings. Which, of course, is not always and not necessarily bad.

Socionics makes it possible to describe the aspect of schools of an entirely different type; namely, from the socionic point of view it may be asserted that there can exist exactly sixteen types of secondary educational institution. The problem consists in this: the TIMs of what are we speaking of here? Apparently one may here speak of the TIM of teaching as a system and of a thematic TIM connected with the specialization of the teaching. Let us sketch in outline the basic parameters of some schools of various types.

School of the intuitive-logical extraversion type — these are small groups (optimally 7–8 people), headed by one or two universalist teachers and, possibly, maintaining more or less regular links among themselves. The teacher teaches his pupils everything that he himself knows and can do, and leads his pupils from the minimum age accessible to him, maintaining a link with them throughout their whole lives. The teacher releases his pupils into the wide world when he considers that they have matured for it. The school prepares theoreticians, philosophers, erudites. The curricula are distinguished by variety and freedom of choice of themes. Formal marks are not given. Relations are built upon complete trust and the unconditional authority of the teacher. Entry into the school is determined by personal choice and compatibility. A pupil may always freely leave the school. Residence is communal, of the boarding-house type, in beautiful surroundings.

In this style Plato taught in his Academy. Such a mode of teaching is at present almost absent. In this way a clever father may teach his children. To a certain degree individual modes of teaching at Cambridge approach it, when several students are attached to a professor-tutor (mentor) for specialization; here, however, there is no universality, and this mode is connected with the TIM of logical-sensory extraversion.

School of the sensory-ethical introversion type — medium-sized groups (15–20 people). Children gifted in respect of painting, ballet, music are selected. The main subject is chosen in accordance with abilities. The number of compulsory subjects is small and is directly connected with the future profession — the history of the subject (of painting, music, ballet…), materials science for the subject, professional technique, actors’ training, and so on. There are no formal marks — where necessary they are entered formally in registers and diplomas, but there is a ranking in accordance with the success of mastering the craft: who occupies which place. This is determined at exhibitions and competitions. Attendance at classes is free. The forms of study are various: whole-group, small-group (three to five people), individual. Accountability is public: exhibitions, concerts, participation in performances. Music, ballet, theatre and art colleges approach this ideal; however, by virtue of the established stereotype of the secondary school they are forced to work under conditions imposed upon them, and this reduces their effectiveness. In such schools the main thing is a heartfelt, benevolent atmosphere, care and support for talented pupils. This is unquestionably humane, and under the conditions of a market economy it is also profitable: the preparation of talented figures of art — artists, musicians, performers — not only gives these people the possibility of self-realization, of finding themselves, of making their contribution to the culture of their people, but, with the business properly organized, may also be a source of large incomes.

School of the ethical-sensory extraversion type — large groups (30–40 people), divided into subgroups according to compatibility. Children are selected who have shown an inclination towards professions where one must work with people, and especially with large masses of people. This is above all trade, mass service, administrative work with personnel. Theoretical subjects are reduced to a minimum, and in those that remain, material is selected that will be directly used in practice. Teaching is conducted in a strictly pragmatic key, using business games, analysis of situations, excursions and practical placements at profile enterprises, as well as the direct performance of official duties at training enterprises (cafés, bars, restaurants, hotels, hairdressing salons and so on), the income from which goes both to grants for the students and to the upkeep of the school. Discipline in the school bears a production character and is regulated by legal norms and instructions.

School of the logical-intuitive introversion type — medium-sized groups (15–20 people). Children gifted in respect of the exact and natural sciences are selected. The children are prepared for entry into higher education, where they may turn into experimenters, natural scientists, inventors, theoreticians. The school has modern laboratory equipment. Teaching programmes on computers make it possible to master them independently. The basic problem consists in not permitting the children to work more than hygienic norms establish. Discipline is based on the children’s conscious attitude to study. The motivation for learning is cognitive. The basic form of work is laboratory-and-seminar work.

Specialized schools came close to this type — for example, those with a purely mathematical or physical-mathematical bias; however, given the preservation of the stereotyped attitude to education, given the presence of levelling and corruption, given overcrowded classes and financial restrictions on the acquisition of the newest equipment, they functioned in a regime characteristic of LSI. This example makes clearly noticeable the difference in the functioning of two regimes that are kindred in the socionic sense. It should be borne in mind, moreover, that in our country we are dealing with an emasculated, simplified and distorted LSI regime of school functioning, since it is not adequate to the national spirit and was implanted by compulsion. In Germany the system of the same TIM works excellently and fully satisfies both the population and the state — although, of course, in any system and with any object there are problems of its own. It is interesting to note also that it was precisely in Germany that there arose, and was partly realized, an entirely different type of school, a school genuinely ethical and in the first place humanistic. I am speaking of the Waldorf school type, where any kind of rote learning, corporal punishment or formal assessment of knowledge is excluded, where lessons were often conducted in the bosom of nature, where teaching was carried on in a lively, absorbing form and could not leave a child indifferent, where children sat beside the teacher on soft cushions which they brought with them, where there was much music, poetry, drawing. Of course such a school could not become a mass one, preparing cadres for the factory system and for mass service, and it inevitably acquired an elitist character.

One may pose the question differently as well. Does there exist, so to speak, an ideal TIM of a concrete structural unit of society? The answer here is connected with the definition of the very concept of such a unit. The TIM of an object is directly connected with the character of its functioning, with the character of the work it performs or, what is the same thing, with the particularities of the material-energy-informational metabolism associated with it. And if the parameters of this metabolism are determined, then thereby the TIM of the object is determined as well. Hence one may draw the conclusion that the image of an object may be constructed according to parameters given in advance, by establishing their correspondence to definite poles of the Jungian dichotomies, to informational aspects and to the functions of the model.

[Margin: Model diagram — L s / i E / I e / l S]

However, in order for such an image to be transformed from a generalized abstraction into something concrete, it is necessary to connect it with a definite sphere of life. If we perceive the sphere of mass secondary education as something quite unambiguous, then its ideal TIM will be LSI, and situational modifications of this TIM will be merely thematic projections of the basic TIM. And then the PTU (vocational-technical colleges), preparing young men and women for work as skilled workers and foremen in production, while preserving the TIM LSI, acquire the peculiarities of the TIM Gabin (sL), since teaching there bears an extremely practical character, with a minimum or complete absence of theory, with the working out of practical skills directly at the machine tools, on the training building site, at the sewing machines and so on.

But if one looks at the situation differently, marks out the sphere of life differently and supposes that there is a concrete production enterprise (a factory, a plant, a construction site) which needs cadres — these cadres must be prepared with precision, precisely for this production. They can be prepared directly at the production site, in a setting maximally approximating the future professional work, as was the case from time immemorial in antiquity. And in this case the teaching had the TIM of Gabin (sL). The same TIM is possessed, for example, by the PRODUCTION WORKSHOPS attached to institutes. But for certain reasons the state, disposing of a developed network of public education, assimilates production training into this system, trying to make it more orderly, so far as possible to bring it into line with uniform standards, and thereby imposes upon it the restrictions inherent in the model of Gorky (lS). Besides, at enterprises with modern equipment the high qualification of the worker demands the mastery of knowledge of the fundamentals of the sciences, and therefore specialist teachers are needed, who are gathered together in one place. As a result production training acquires the aspect of standardized schooling.

To draw the line in this case and distinguish what is the basic TIM and what a thematic projection is not so simple — further working through of this theme is necessary.

5.3. The typological image of the HIGHER EDUCATION INSTITUTION

Let us now consider the VUZ (higher educational institution), the INSTITUTE, the UNIVERSITY. Despite a certain similarity with the SCHOOL, there are essential differences here as well. In contrast to the SCHOOL, the VUZ is an extraverted social unit. It is considerably larger both in territory, and in the number of buildings, and in the number of those taught (students), and in the number of teachers. Young people come to study at a VUZ from all over the country and from abroad. It is as it were open outwards, it advertises itself, it announces a competition; and in contrast to SCHOOLS, which have merely a number, VUZes have a definite thematic name.

The VUZ, like the SCHOOL, is connected with the logical pole — its basic task is teaching, the transmission of knowledge. But compared with the school, this is already different knowledge — it bears a SPECIALIZED and TECHNOLOGICAL character; this is the transmission of TECHNOLOGIES. Like the SCHOOL, the VUZ is connected with the SENSORY pole, but here SENSORICS is INTROVERTED and may be understood as USEFULNESS, PRACTICALITY. As in the school, of the two poles RATIONALITY–IRRATIONALITY one should here obviously choose RATIONALITY, since the educational process is planned and conducted in accordance with definite programmes, and well-tried technologies of transmitting knowledge are used; but compared with the SCHOOL there are nuances of its own here, which will be considered in the review of the model. Synthesizing the choices made along the Jungian dichotomous axes, we obtain the TIM of logical-sensory extraversion (Ls), which corresponds to Stierlitz.

The first function, EXTRAVERTED LOGIC (L). Here this function may be interpreted as the TRANSMISSION and RECEPTION of TECHNOLOGICAL KNOWLEDGE having a relatively narrow PROFESSIONAL orientation.

The second function, INTROVERTED SENSORICS (s): BENEFIT, CONVENIENCE, PRACTICALITY, COMFORT, WELL-BEING. In the VUZ the process of teaching differs essentially from the school process. Students are on the whole freer in comparison with schoolchildren, although the Soviet administrative-ideological system, which had the TIM LSI, imposed rigid regimes uncharacteristic of the VUZ. Nevertheless, control in the VUZ is exercised in a different regime — first, not lesson by lesson as in the SCHOOL but semester by semester; and students have a definite material interest — the size of the grant and its award depend on the success of passing examinations and credits.

The third function, EXTRAVERTED ETHICS (E) — better still, the Jungian EXTRAVERTED FEELING. This informational aspect is in one way or another connected with the manifestation of EMOTIONS, and the third function has an adaptive-load-bearing character; consequently one may speak of a non-standardized manifestation of EMOTIONS. As applied to such a unit of social structure as the VUZ, this may mean a restriction on heightened manifestation of emotions in connection with the educational process. And this is understandable — students are adults, and it does not become them to behave like little children, to play pranks, to fool about in class, to weep over unsatisfactory marks.

The fourth function, INTROVERTED INTUITION (i). The informational aspect indicates the relation to time, and the fourth function of Model “A” is connected with a heightened sensitivity in relation to the theme of the aspect. In the case of the VUZ this may be interpreted as a strict maintenance of temporal parameters. Here belong, for example, the timetable of classes, from which one can learn when and what will be lectured on or worked through, the times for handing in laboratory work, course work and graphic work, credits and examinations, and so on. Here too belong the periods of preparation of a specialist, connected with labour and material expenditures. The VUZ is sensitive to everything connected with time. But there is a second side here as well — the possibilities, needs and particularities of the students. As a rule the VUZ does not take account of the real expenditures of time necessary for study of quality, for full mastery of the curricula, and students turn out to be overloaded because of shortage of time. At the same time, students feel the pressure of time and try to reduce it by missing classes or by obtaining free attendance at lectures. This is in order to have the possibility of planning themselves what they will do and when.

The joint work of the third and fourth functions, the SUPEREGO BLOCK, points to the presence of external expectations and demands upon the object on the part of society, the surrounding environment, adjacent elements, the cosmos. In the case of the VUZ this is above all the demand to prepare active, interested professionals, capable of bringing benefit to society, not indifferent to its needs, patriots — otherwise for society the preparation of specialists loses its sense.

The fifth function, INTROVERTED FEELING (e), OBSERVANCE OF ETHICAL REQUIREMENTS IN RELATIONS. This informational aspect, in combination with the semantics of the fifth function, may here be understood as TACT, CORRECTNESS, RESPECT for the personality of the student. To students this is PLEASANT; thanks to it they begin to feel themselves adults, they manifest a tendency to take upon themselves responsibility for their acts, for their lives. In the first year many of the students feel themselves children and do not expect from adults an attitude of equals, but such an attitude SUITS them.

The sixth function, EXTRAVERTED INTUITION (I), POTENTIAL CAPACITIES. In the position of the sixth function, as applied to the VUZ, this means that it would be very desirable in the process of teaching to expand the POTENTIAL CAPACITIES of students, to DEVELOP in them CREATIVE POTENTIAL, and to do this not only within the framework of the subjects expounded but also by drawing in supplementary material from adjacent and remote fields. The use of the teacher’s own creative experience is also possible. Such a possibility stimulates the student, and it is in fact for this that he came to the VUZ. Students themselves cannot formulate such a demand upon teachers in advance — they do not always suspect that the knowledge they receive, and which they need for their future work, may be not merely instructions to be memorized but may turn out to be a vivid, memorable event. When students encounter teachers who are creators, expounding new ideas, making discoveries, presenting material in an original way — this is valued by students, inspires them, evokes an emotional response, mobilizes their attention.

The joint work of the fifth and sixth functions, the SUPERID BLOCK, is connected with the internal demands of the object upon society, the environment, adjacent elements, and even upon the cosmos. In the case of the VUZ this may be understood as the demand for a humane and correct relationship between students and teachers. In contrast to the school, the average image of the teacher in the VUZ is not a passionate, temperamental informational-emotional donor occupying the position of the PARENT and orienting towards the future, but a correct, self-possessed, tactful instructor forming concrete potential capacities, whose position, according to Berne, is that of the ADULT — that is, a SELF-POSSESSED, TACTFUL person who PERCEIVES the situation REALISTICALLY.

The seventh function, INTROVERTED LOGIC (l), ACQUISITION OF KNOWLEDGE, JUSTIFICATION, PROOF. In the case of the VUZ the work of this function may be interpreted as CONTINUOUS STUDY, persistent and stubborn. STUDY BECOMES THE BASIC EVENT of life, an important constituent part of it, a source of acquiring personal life experience.

The eighth function, EXTRAVERTED SENSORICS (S), WILLED PRESSURE. In combination with the meaning of the eighth function — THE PERFORMANCE OF WORK ON THE THEME OF THE ASPECT AS A RESPONSE TO A SOCIAL COMMISSION — this points to the POSSIBILITY OF PERSISTENT LABOUR, necessary for mastering professional knowledge. But this is only a possibility — without sufficient motivation it will not be realized.

The joint work of the seventh and eighth functions, the ID BLOCK, is connected with the realization of the programmes located in the EGO block. For the VUZ such a combination of informational aspects may mean that students must study INDEPENDENTLY, SHOW INITIATIVE, “GNAW THE GRANITE OF SCIENCE,” CONSCIOUSLY OCCUPY THE POSITION OF THE PUPIL.

All the same, the image of the VUZ presented above does not fully correspond to what gradually took shape in Soviet times. In Russia, INSTITUTES were not originally intended for the broad masses of the people; they prepared a small but highly qualified number of engineers, who entered into the composition of the Russian intelligentsia and constituted a particular stratum of it. Such names as Shukhov or Horodetsky have entered forever into the history of our national culture. In Russian INSTITUTES the nobility studied, and from the common people only exceptional self-taught talents could find themselves there; therefore the regimes there differed from school regimes.

[Margin: Model diagram — e I / S l / s L / E i]

In Soviet times, for reasons which we shall not discuss here, a gradual corrosion and degradation of higher education took place, ending in an overproduction of engineers and a fall in their value and prestige. The VUZ to an ever greater degree acquired the features of logical-sensory introversion. And although this transformation was not completed in full measure — nor, apparently, could it have been completed — nevertheless features not corresponding to the original, one might say ideal, model of the INSTITUTE penetrated into higher education.

The type of motivation of students gradually changed, when high vocation was replaced by inertia, and children — in the main those from the intelligentsia — entered institutes simply in order to enter somewhere and continue their parents’ tradition, or were placed there by their parents, creating a precedent of corruption.

Such is the state of affairs in general; there are, however, definite differences among VUZes preparing different specialists.

It appears quite plausible that for technical VUZes (VTUZes) the type of logical-sensory extraversion is entirely suitable. Such are the famous St. Petersburg Technological Institute, where D. I. Mendeleev worked and gave his lectures, the MVTU in Moscow, and the Kyiv Polytechnic Institute, now renamed the Technical National Ukrainian University — whose very territory, with its laid-out park and neat new white buildings around the internal institute square, fully corresponds (with a correction for national circumstances and particularities) to the external features associated with the TIM LSE.

One may also allow that for VTUZes the TIM of logical-intuitive extraversion would be entirely suitable, with which are associated enterprise, innovation, practicality and an inclination to experimentation. Possibly in the USA the technological institutes are precisely such — is it not by this, along with other causes, that the particularities of the technical development of that country are explained? In the whole world only the Soviet Union, working itself to exhaustion, with a great overstraining of ethnic forces, tried to keep parity with the USA, but the Cold War ended not in its favour.

There are, however, other varieties of VUZ — UNIVERSITIES with a general-scientific and humanitarian bias, PEDAGOGICAL, MEDICAL and ART INSTITUTES, INSTITUTES OF PHYSICAL CULTURE, CONSERVATORIES and others. Undoubtedly there are definite differences among them, but these are differences superimposed upon the general TIM of the VUZ and connected with thematic accentuation caused by the particularities of the profile. UNIVERSITIES, with their great variety of subject matter, are not difficult to identify with an accentuation of the ILE type — Don Quixote (Il). PEDAGOGY colours the basic type with ethical-intuitive extraversion — Hamlet (Ei); MEDICINE with sensory-logical introversion, or Gabin (sL); ART may give various accentuations — sensory-ethical introversion, Dumas (eS), in connection with painting, ballet and music, or ethical-intuitive extraversion, Hamlet (Ei), in connection with the dramatic theatre. PHYSICAL CULTURE returns us again to the type of logical-sensory extraversion — Stierlitz (Ls) — or logical-intuitive extraversion — London (Li). JURISPRUDENCE — ethical-sensory introversion, Dreiser (eS). MILITARY COLLEGES and ACADEMIES gravitate towards the types of sensory-logical extraversion — Zhukov (Sl) — and logical-sensory extraversion or introversion.

However, in contrast to the SCHOOL, here we are undoubtedly speaking of accentuations or thematic projections, since here it is difficult to imagine a decentralized type of preparation of specialists, that is, one outside the walls of a VUZ.

Taking account of the typological differences among these units of social structure may prove useful for optimizing their functioning.

5.4. The typological image of the KINDERGARTEN

Let us now consider the KINDERGARTEN as a special social unit having its own tasks and functions.

It is not difficult to show that this object has an introverted TIM. Indeed, these are relatively small establishments to which parents bring or carry their small children and leave them there for a day, a week, or other periods, depending on the conditions of their work. These are children from the immediately adjacent neighbourhood — one may say, “our own” children. They gather in a closed space, and definite work is conducted with them there. This work is directed at the internal transformation of these children, and this transformation bears, above all, an ethical character — for one must first lay a humanistic foundation in them, raise them as human beings, and only afterwards fill their heads with logical information. This determines the choice of the ethical pole on the logic–ethics axis. But upbringing is also the laying down of potential capacities, and moreover of the most fundamental, generalized ones. And this process as a whole bears an intuitive character, although in the process any sensory means may naturally be used. In the kindergarten upbringing is conducted according to definite rules, methods and programmes, and this determines the choice of the rational pole in assessing this object.

Thus the KINDERGARTEN as one of the structural units of society is characterized by ethical-intuitive introversion — Dostoevsky (eI).

The corresponding model may be interpreted as follows.

The first function, INTROVERTED ETHICS (e): RELATIONS, CARE. People always relate to one another in some way, but in the case of small children RELATION stands in the first place — they learn from other people above all relation, and depending on how they assimilate this first lesson, so will they themselves relate to people.

The second function, EXTRAVERTED INTUITION (I): PROGRAMMES, POTENTIAL CAPACITIES of the object; in this case this may be interpreted as the transmission of POTENTIAL CAPACITIES, the laying down of the most important thing that there can be in a human being, the formation of the primary programmes of humanity and of human behaviour.

The joint work of the first two functions, the EGO BLOCK, points to the basic task of the object — the creation of a potential foundation in the souls of little human beings, what is called “putting one’s soul into” a child. There is hardly anything in the world more important for people. Unfortunately, society often does not wish, or cannot, or simply does not pay sufficient attention to this most responsible stage in the formation of a human being.

The third function, INTROVERTED LOGIC (l): STRUCTURING OF SPACE, STRUCTURED KNOWLEDGE. In this case this may be interpreted as the obligatory and normative use, so far as possible, of the best, most advanced, most progressive means, of modern methods, of a special organization of space, its saturation with objects adequate to the educational process — toys, materials and instruments for the acquisition of primary useful skills and the development of innate abilities: paper, paints, plasticine, musical instruments, sports apparatus and so on.

The fourth function, EXTRAVERTED SENSORICS: FORCEFUL INFLUENCE, WILLED PRESSURE, VIOLENCE (S). The fourth function characterizes that sphere of the human psyche and personality which does not tolerate restrictions connected with the semantics of the informational aspect filling it, and in this case this may be understood as intolerance, the inadmissibility of violence, of harsh forceful pressure in the educational sphere. In those cases when it is used in relation to children, this leads to dramatic and, as a rule, irreversible consequences for the child’s soul. This is what cripples the child’s soul. However, there also exists a pedagogically justified use of FORCEFUL INFLUENCE — let us recall Makarenko and his Pedagogical Poem, when he could even strike his pupil and, in reply to colleagues’ reproaches of “how dared he,” answered that in that situation this was the only way to put a former tramp and criminal in his place. This action was a precise pedagogical solution of the situation, and after it the former criminals recognized the great pedagogue as “one of their own,” and genuinely “came to respect” him.

[Margin: Model diagram — L s / i E / I e / l S]

The joint work of the third and fourth functions, the SUPEREGO BLOCK, points to what the surrounding environment expects of the object, to what, from the point of view of the object or subject, is necessary for its effective functioning. In this case these are demands connected with the characteristic particularities of logical-sensory introversion (lS) — for it is precisely thus that the informational aspects and functions are arranged in this block. In this case this means that this object must be “correct,” must in the highest degree correspond to norms and instructions. All manifestations of its work must be strictly checked, must be under constant control. And this is understandable, for we are speaking of small children, and any deviations from everyday norms will be zealously monitored by parents.

The fifth function, EXTRAVERTED LOGIC (L): TECHNOLOGY. The KINDERGARTEN needs full-fledged and effective servicing and equipment. This side of the matter must be ensured by external services and be carried out as if of itself, but on its level the character and effectiveness of the basic process strongly depend.

The sixth function, INTROVERTED SENSORICS (s): BENEFIT, CONVENIENCE, COMFORT, WELL-BEING. When support for the object on the part of the external environment has been established, when legislation exists and is carried out, when aesthetic parameters are maintained, then this mobilizes and inspires the basic personnel, and the basic work of the object improves sharply, while its functioning is optimized.

The joint work of the fifth and sixth functions, the SUPERID BLOCK, points to the resource necessary to the object for effective work. In this case we are speaking of material and technological provision, of the presence of a legal and normative base.

The seventh function, EXTRAVERTED ETHICS (E): EMOTIONS. In the position of the seventh function this informational aspect indicates what the basic time of the object’s functioning is spent on, and moreover that this is done as something natural and important, on which time is not begrudged. In this case we are speaking of the identification of one’s emotional life with the basic object of one’s work — the children.

The eighth function, INTROVERTED INTUITION (i): PERSPECTIVE, LIFE EXPERIENCE, PROGRAMMING OF THE FUTURE. Here this is everything which in one way or another is connected with preparing the rising generation for future life.

The joint work of the seventh and eighth functions, the ID BLOCK, points to the direct realization of programmes and attitudes in the process of performing the basic work, and also to the means by which this is done. In this case we are speaking of the high emotional self-giving of the educators, directed at preparing children for the future. It is natural to suppose that there must exist many forms of upbringing and of preparing the rising generation for adult life.

5.5. The typological image of the RAILWAY STATION

Let us now consider such an element of social infrastructure as the STATION (in the broad sense of the word, and not merely its building alone), or more fully, the RAILWAY STATION.

Let us try to identify the type of MEI metabolism associated with this object, using the Jungian dichotomous axes. Let us begin, for example, with the polarity ex–in (extraversion–introversion). Towards which pole does the object under investigation gravitate? The STATION is open to large passenger and freight flows; any people may come there and apply for the corresponding services; it is not closed in upon itself but is connected with many other RAILWAY STATIONS and directs passenger and goods flows far beyond its own bounds. Already this far from complete list of features of the object’s functioning points to the predominance of the extraverted attitude in the processing of the corresponding MEI complex.

Let us try to make out whether the character of the STATION’s functioning is rational or irrational. It is obvious that this element of social infrastructure must work to a strict schedule — the schedule of train movements, so that trains at least do not collide with one another and the order of their departure is observed. A timetable of departures and arrivals of trains must exist and be adhered to, so that every client can plan his actions.

It is clear that the character of the “metabolic” (still in quotation marks!) processes at the STATION gravitates towards the rational pole.

It is also clear that in the work of this object the logical rather than the ethical component predominates — this is above all work with an object, not with a subject. Here a change of the spatial disposition of objects is produced. And even passengers appear here above all in the capacity of an object — they are transported, one does not enter into personal contact with them, one deals with their pragmatic interests and not with their spiritual qualities.

In exactly the same way one can show that in the work of this object the sensory rather than the intuitive component predominates. Benefit, convenience, the comfort of passengers and clients — these are sensory characteristics.

Gathering together all the indicators of the object’s identification, one may draw the conclusion that it has characteristics associated with logical-sensory extraversion — Stierlitz (Ls). This corresponds fully to the type of an organized, reasonable, conscientious subject who respects laws, maintains technological parameters and cares for the benefit of others.

One can show that all the aspects of the STATION’s functioning fit into the model Ls.

The first function — EXTRAVERTED THINKING (L). It is clearly evident how strained and unobvious this combination of terms sounds to a non-professional; therefore it would be better here to speak of technology, which is exactly what corresponds to the real manifestation of this informational aspect. This means that the leading, chief function of the RAILWAY STATION is a specific TECHNOLOGICAL PROCESSING of a certain MEI complex, in the capacity of which large flows of goods and passengers appear. The spectrum of such PROCESSING is not wide — it is loading, unloading, transportation, storage. Supplementary operations for the processing of goods are not envisaged, although, relying on the approach proposed by socionics, one could now propose this, and it could become the subject of a rationalization proposal or an invention.

The second function, INTROVERTED SENSORICS (s): BENEFIT, CONVENIENCE, COMFORT, WELL-BEING. In the case of the STATION the semantics of this function is interpreted quite unambiguously — it serves for the SATISFACTION of the vital needs of passengers and clients. CONVENIENCE and BENEFIT are what the STATION offers the client. For the coordination of the precise work of all the elements of this complex, numerous rules and instructions are worked out, whose strict observance is presupposed and striven for to the maximum, although of course violations occur too; but these are the exception and not the rule.

The third function — EXTRAVERTED EMOTIONING (E). It would be simpler in this case to speak of the direct manifestation of human EMOTIONS, which, as a secondary effect, is precisely what is observed at the STATION — EMOTIONS there are often strained to the limit, and this tension bears not a creative character, as in the OPERA HOUSE, but the strained character of a forced reaction which develops in the client in the case of a real violation of the presumed regulations.

The fourth function — INTROVERTED INTUITION (i): here this is everything which in one way or another is connected with TIME: with the compiling and alteration of timetables, with the observance and violation of the schedules of train movements and of the work of station services. The semantics of this function is obvious here — the STATION is extremely sensitive to all TEMPORAL PARAMETERS and does not permit arbitrary handling of them.

The fifth function — INTROVERTED FEELING, or THE BUILDING OF RELATIONS. Behind this is concealed the simple sense of human, including industrial, RELATIONS. In the semantics of the fifth function this means that the STATION is “tuned” to a conscientious ATTITUDE of passengers and clients towards the fulfilment of all necessary rules and instructions, to conscientious and humane behaviour on the part of people. For the STATION this is “comfortable.”

The sixth function — EXTRAVERTED INTUITION (I), or more simply, the POTENTIAL CAPACITIES of the object, in this case require careful, tactful handling — into the work of the STATION one may of course introduce something new, promising, and this is even desirable (new technology, new equipment and so on), but this must be done with regard to the intense everyday working regime of this object, so that it does not introduce disruptions and mismatches.

The seventh function — INTROVERTED LOGIC (l): in this case the work of this function is interpreted as the precision, orderliness and coordination of the work of all parts of the complex, the presence of a strict HIERARCHY, a distribution of duties strictly determined by INSTRUCTIONS — on which rests the possibility of effective work of the whole object.

The eighth function — EXTRAVERTED SENSORICS. The STATION does not merely “show concern” for the client’s benefit (an anthropomorphic term applied to an inanimate object may shock somebody!) and offer him one or another service (as is the case with the second function), but GUARANTEES and DEFENDS the client’s interests, “demonstrates WILL” in the fulfilment of its obligations. And although the application of anthropomorphic terms in relation to an inanimate object may look artificial, nevertheless, since in this situation the object appears as an active transformer of an MEI flow — that is, acts as a subject — the application of terms of this kind appears sufficiently justified.

In an analogous way one may assess and analyse all the other elements of social infrastructure of which, in fact, the social organism consists. By way of example let us name some of these elements.

5.6. SCIENCE

— intuitive-logical extraversion. The accumulation of knowledge, the discovery of the laws of nature. The Academy of Sciences ought to be a temple of science, but unfortunately corruption does its work.

5.7. THE OPERA HOUSE, OPERETTA

— sensory-ethical introversion. Here the emphasis is on well-being, on emotional excitement. The interiors of old theatres accord well with socionic notions of introverted sensorics.

5.8. THE DRAMATIC THEATRE

— ethical-intuitive extraversion. Here the emphasis is on deep emotionality, on a dramatic assessment of reality which transforms the personality.

5.9. THE CIRCUS

— intuitive-ethical introversion. This is above all the clown, who knows how to find the key to an emotional state and, by making one laugh, to change it.

5.10. TELEVISION, JOURNALISM

— intuitive-ethical extraversion. A broad range of means used for the non-forcible programming of the broad masses.

5.11. POLITICS

— sensory-ethical extraversion. The arena of manipulative and forceful struggle.

5.12. TRADE

— ethical-sensory extraversion. The sphere of life support with everything necessary for good well-being and comfort.

5.13. FACTORIES

— logical-sensory extraversion. Mass production of the means of life.

5.14. CRAFT

— sensory-logical introversion. Individual production of what is most necessary or unique.

5.15. JUDICIAL PROCEEDINGS, JURISPRUDENCE

— ethical-sensory introversion. The rigid implementation of legislative decisions.

5.16. MEDICINE

— sensory-logical introversion. Technological care for health.

5.17. DESIGN INSTITUTES

— logical-intuitive introversion. The transformation of theoretical knowledge into high-potential practical means.

But of course an abundance of opinions is possible here.

Fig. 13.10. Plan of the central part of Moscow.

6. Ethnoses

This theme, on Aushra’s initiative, has been well worked through by V. V. Gulenko and A. V. Bukalov. The typological code of these formations makes possible a fine differentiation of the notions existing in ethnography concerning the differences between peoples.

In socionic terms it is not difficult to show that the French are Es, the English Ls, the Germans lS, the Italians Se, the Spanish Ei, the Japanese and Chinese sL, the Turks and Arabs lS, and the Russians iE. Knowledge of the IM code of ethnoses makes comprehensible not only many particularities of their culture, but also throws light on certain nuances of relations between the corresponding peoples. And who, for example, are the Ukrainians? In what does their profound specificity consist? Having travelled, as part of folklore expeditions, literally all over Ukraine, I come to the conclusion that this is eI. This is a peaceful, non-aggressive, rational people, kind and heartfelt at its foundation. A finer analysis leads to the idea that different regions of Ukraine have their own typological colouring, and in particular that the whole Left Bank is more sensory and the whole Right Bank more intuitive. Galicia is ethical-intuitive extraversion. Polesia is ethical-intuitive introversion. Kyiv is ethical-sensory introversion. The features of the introversion of this ancient city are clearly noticeable in the images of figs. 13.11.9–12. However, the maximally generalized image of Ukraine is ethical-intuitive introversion. There are other opinions as well, but it is clear that deep investigations are needed here, and that without substantial funding one cannot manage.

Fig. 13.11.

The centre of Moscow.
The centre of New York.
Fragment of the plan of New York.
Fragment of the plan of London. 5, 6, 7. Views of the central part of London. 8–12. Plan and views of Kyiv.

8. Plan of Kyiv. 9. The corner of Prorizna and Volodymyrska. 10. Khreshchatyk. 11. St. Michael’s Cathedral. 12. Andriyivskyy Descent.

7. Cities

To what TIM might Moscow, for example, belong? I have met various opinions, and among them Yesenin (Yermak) and Hugo (Prokofieva). However, no specific proofs were offered. Let us analyse the particularities of Moscow’s layout. From a bird’s-eye view and on maps the radial-ring structure is clearly visible — an obvious trace of the historical formation of this astonishing city. The rings are the traces of former fortifications, gradually erected as the city grew. The nucleus of Moscow, its first ring, was from the very beginning the Kremlin. It is therefore not difficult to arrive at the conclusion that the rings here have the semantics of defence. The radial roads are a means of communication, but they are also the directions along which Russian troops set out to defend against enemies and to extend the borders of the emerging state. An important particularity of Moscow is its sweep, the enormous extent of its avenues, “a distance of enormous size,” as Colonel Skalozub says in Woe from Wit. Moscow is a warrior city. The Kremlin walls with the towers standing like heroic warriors along the perimeter set the primary image of a formidable force. It is clear that this is the semantics of sensory-logical extraversion, that is, this is the type of Zhukov (Sl).

New York is an entirely different city, an entirely different history and an entirely different structure. In the layout of New York a strictly perpendicular arrangement of streets — streets and avenues — predominates, which may be understood as the projection of the archetype of rational logic. In this perpendicularity there is also the semantics of intuition, but it is harder to substantiate. Thus, taking account of the obvious extraversion, we arrive at the hypothesis of the type Li. Of course, fundamental investigations of such things are necessary, but for a first sketch of the statement of the problem this is sufficient.

Without analysis I shall state my suppositions about some other cities. London — Ls, Paris — Es, Odessa — sE (though some consider Se), Lviv — Ei (though some consider lS), Kyiv — eS. It is clear that an abundance of opinions is possible here, but what is needed is real scientific investigation, and for this funding is necessary.

If the hypothesis of the universality of the TIM code is confirmed, this may become a good support in the theory of the formation and recognition of images, into which may be included such abstract objects as philosophical and scientific theories, works of literature and art, and even the objects of bureaucratic creativity.

The descriptions given of the selected units of social infrastructure, owing to the insufficient development of the apparatus of socionic interpretation, do not claim unambiguity and precision, and therefore must be regarded as preliminary and open to discussion.

Conclusions to the Thirteenth Chapter

A hypothesis has been advanced that the concept of TIM may be applicable to any generalized objects and subjects.
Different levels of functioning of one and the same object or subject may be described by different TIMs.
Preliminary assessments of certain elements of social infrastructure from the point of view of their socionic TIMs have been considered.

References

S. I. Churyumov, The Hypothesis of the Universality of the TIM, SMiLP 3, 1996.
G. K. Bukalov, Determining the TIM of a Technical Object, SMiLP 4, 1996.
A. V. Bukalov, Integral Socionics. Types of Collectives, Nations, States. Ethnosocionics, SMiPL 5, 1998.
S. I. Churyumov, The Possible and the Impossible in Socionics, or the Smile of the Cheshire Cat (series of articles in SMiPL 4–6, 1998, 1–3, 1999).

Translator’s notes

Type-code notation preserved exactly as printed (capital = extraverted, lowercase = introverted; first letter = leading function). “Sensorics” used throughout for сенсорика.
Three internal inconsistencies in the original are reproduced rather than silently corrected:
- Dumas is given as sE in the Kyiv drawing-room passage and as eS in §5.3, while eS is used for Dreiser elsewhere (interiors, ethnos/city sections). The four-code first-quadra reading of the drawing room only works if Dumas = sE there.
- Photo 3 (St. Bernard) is glossed “intuitive-logical introversion” but coded lI; photo 5 (French bulldog) is glossed “logical-intuitive introversion” and also coded lI. If the St. Bernard gloss is what he meant, the code should be iL (Balzac).
- Fig. 13.09’s caption calls photo 1 a boxer; the body text calls it a bulldog.
§5.2: the four school sketches are labelled in the original by Cyrillic acronyms (ШИЛЭ, ШСЭИ, ШЭСЭ, ШЛИИ) — rendered here as “School of the … type.”
The stray letter blocks printed in the margins (e.g. S l / e I / E i / s L) are Model A diagrams; they are marked inline as [Margin: Model diagram].
SMiPL / SMiLP — the journal Соционика, ментология и психология личности; the two spellings appear inconsistently in the original reference list.

Socion Archive

Explorer

Chapter 13

Chapter 13. The Hypothesis of the Universality of the TIM Code

1. Interiors

2. Religious Buildings

3. Breeds of Dog

4. Various Objects

5.1. The typological image of the ARMY

5.2. The typological image of the SECONDARY SCHOOL

5.3. The typological image of the HIGHER EDUCATION INSTITUTION

5.4. The typological image of the KINDERGARTEN

5.5. The typological image of the RAILWAY STATION

5.6. SCIENCE

5.7. THE OPERA HOUSE, OPERETTA

5.8. THE DRAMATIC THEATRE

5.9. THE CIRCUS

5.10. TELEVISION, JOURNALISM

5.11. POLITICS

5.12. TRADE

5.13. FACTORIES

5.14. CRAFT

5.15. JUDICIAL PROCEEDINGS, JURISPRUDENCE

5.16. MEDICINE

5.17. DESIGN INSTITUTES

6. Ethnoses

7. Cities

Conclusions to the Thirteenth Chapter

References

Translator’s notes

Graph View

Table of Contents

Socion Archive

Explorer

Chapter 13

Chapter 13. The Hypothesis of the Universality of the TIM Code

1. Interiors

2. Religious Buildings

3. Breeds of Dog

4. Various Objects

5. Elements of Social Infrastructure

5.1. The typological image of the ARMY

5.2. The typological image of the SECONDARY SCHOOL

5.3. The typological image of the HIGHER EDUCATION INSTITUTION

5.4. The typological image of the KINDERGARTEN

5.5. The typological image of the RAILWAY STATION

5.6. SCIENCE

5.7. THE OPERA HOUSE, OPERETTA

5.8. THE DRAMATIC THEATRE

5.9. THE CIRCUS

5.10. TELEVISION, JOURNALISM

5.11. POLITICS

5.12. TRADE

5.13. FACTORIES

5.14. CRAFT

5.15. JUDICIAL PROCEEDINGS, JURISPRUDENCE

5.16. MEDICINE

5.17. DESIGN INSTITUTES

6. Ethnoses

7. Cities

Conclusions to the Thirteenth Chapter

References

Translator’s notes

Graph View

Table of Contents