IEI Profile by Aushra Augusta
published in Augustinavichute A. Socionics: Psychotypes. Tests. - St. Petersburg, Terra Fantastica, 1998, p. 171 - 192;
again: Socionics, mentology and personality psychology, 2000, No. 1.
This translation was done by Sophia in 2022 and the original translation was published on classicsocionics.wordpress.com/.
Superego 
Socially conforming, informational block. A means of reproducing an objective picture of the external world. The block of social expectations: through the realization of this block the individual tries to fulfill what others expect of them. The block for orientation in the objective reality. The individual’s “conscience.”
The object of orientation
For the IEI the object of orientation in the external world is space, or the sensations that this space evokes, the way a person feels*. The IEI’s active attention is directed at everything that happens in the space, without choosing what is less or more significant, what does and does not have good future prospects. They are interested in all sounds, all colors and their combinations, and in everything that is perceived by the senses, that evokes aesthetic feelings or feelings of physical pleasure and displeasure. The IEI gathers information about all pragmatic and aesthetic aspects of the space. Everything that can be seen, heard, felt, tasted, touched, smelled.
*Translator’s note: Augusta used the word “самочувствие”, which means “a general mental indicator of the physical and spiritual state of the individual at any given moment; consists of specific sensations and general feelings.” When you encounter an expression such as “the way people are feeling” in this section, this is how it should be understood.
For the IEI the properties of the space are a relation between things that happen in this space at the same time, how one process or action is conditioned by other processes or actions. The IEI sees the relations between processes, and combines possible real actions based on this vision. To them any realization of potential energy in dynamics or labor ( – extrathymic logic) is always a result of relations between other dynamic facts.
The awareness the IEI has of these aspects of the space is truly complete and objective. They are only interested in the external side of what is happening, i.e. only in logical-dynamic processes, not ethical-emotional-mood processes. These logical-dynamic processes compell the IEI to join them in a certain way, i.e. to change from an observing subject (realization of the block’s accepting first element) into an acting subject (realization of the block’s producing second element).
The accepting element of the IEI’s Superego block ( introverted sensation) “sucks onto” the space, so that the IEI’s consciousness could fully and consciously reproduce the corresponding aspect of the objective world, i.e. get a comprehensive picture of at least one parameter of objectivity. Figuratively, this can be imagined as follows: like a whale, the Superego block sifts through a mass of water to absorb all the plankton. The model of IM filters a lot of stimulating signals through itself as through a sieve, and only those that correspond to the accepting element of the Superego get stored in it indiscriminately.
IEIs are are sensitive and possess a depth of aesthetic feelings, although they do not have a deep understanding of the happenings within the space. They know and feel too much to deeply study all of it. The depth of their aesthetic feelings is due to this block’s inherent sensitivity to everything novel, and the inevitable doubts that arise during this. The greater the sensitivity, the better one is at perceiving the novel.
IEIs describe their sensory impressions with pleasure. It may look as if they are savoring things they know or have experienced, when in fact they are only sharing the information they accumulated on the Superego.
IEIs tend to refuse giving their own opinions on improving the quality of the space. They report on what they have seen and heard, but they are not the ones who should decide how to improve the quality of the space. They list everything they know, but do not decide what the space should be like. They are afraid to be subjective when doing so, since subjectivity is unacceptable to the Superego.
The Superego does not argue, it only muses while adding nothing, or almost nothing, of its own. It shares and recounts who felt what, where, when and how. When IEIs glance back at others while being in a group, it is not so much to see the way different people are dressed or carry themselves, as it is to see how different people are feeling. This is exactly what should be recounted to others. When this information is shared with the IEI’s dual, the SLE, it helps the SLE become consciously aware of the information perceived by their own physical ring. It leads to the expected reaction from the SLE’s Id, which the IEI uses as a lever in choosing the direction to go in when moving from musing to action. On the IEI’s part, this is retelling of information and seeking additional information of the same kind. Any other information is just boring to the IEI more often than not.
Every new sensation or knowledge about it is stored in the IEI’s long-term memory. All time free from pressing deeds is automatically allocated to making sense of, and thinking through, auditory, visual, and other kinds of images.
What kind of information does this block receive about other people? The information about the sensations those people experience, how they are feeling, and how they impact the way others feel.
The IEI has no boundaries when it comes to the beginning and end of someone’s sensations – they feel like they sense everything that is living. For example, the termination of a pregnancy leads to unpleasant sensations for both the woman and the fetus.
Enemies of society
In the eyes of the IEI, the enemies of society are those who threaten living things in the environment, as well as anything and everything that spoils the quality of space, pollutes that space.
For example, IEIs are deeply affected by the balance in nature getting disrupted, by specific animal species going extinct. Not only do “chemicals” pollute the environment, they can also corrupt something living, even though people may not know yet that this thing is a living being.
For the IEI “self-improvement” is in their ability to make their influence on the way other people feel increasingly beneficial, while fully satisfying their newly emerging needs. When the expectations of the IEI’s social circle change, so does the IEI’s activity. Expectations are like a production plan – they cannot be unfulfilled, but they also cannot be overfulfilled. IEIs constantly improve in their ability to provide others with pleasant sensations, and constantly feel dissatisfied with this ability.
What the block produces
The IEI knows what can be done and when, and they act perfectly well if someone alleviates them of the responsibility for their action, i.e. when they become certain of others’ expectations and know which actions others will not find surprising.
The IEI always knows what they could be doing and what could be done, but they often do not know what they need to do for it to match the expectations placed on them. The IEI is simply unable to stand out. Their actions are derivative of the quality of the space, conditioned by the expectations of their social circle. The extent to which the IEI succeeds in this is determined by the quantity and quality of the information collected by their Superego block. The level of expectations placed on the individual is determined by the properties of the space, the qualities of other people, these people’s culture, habits and dynamic stereotypes, but also by how the people evaluate the individual themselves, what is considered possible to expect from this individual.
The IEI wants to do what others expect of them, but what they knows about others’ expectations in this regard is far from being 100% true. No one can become cognizant of the entire space, of all its needs and all expectations – no one can know what determines a person’s actions in the eyes of other people. The IEI only becomes perfectly cognizant of a fraction of the space. But the larger this fraction is, the more logical and confident their actions become.
How does the mobility or immobility of their life affect the IEI’s adaptability?
The Superego takes into account everything that is known, so actions are determined by the limits of the known. The confidence and logicality of the IEI’s actions are determined by the ratio of the space that is known and cognized, to the space in which the IEI acts. The wider the space which the IEI knows, and the narrower the space in which the IEI acts, the more confident and logical their actions are. The better their education, the broader their horizons, and the narrower their specialization, the higher the quality of their work.
The more information the IEI accumulates, the less danger there is of getting hit in the place of least resistance for actions that do not suit other people. Actions should be so expected, so ripe for the environment, that they do not surprise anyone and are taken for granted, perceived as a result of the IEI only performing their duties. This happens on the condition that the actions are adequate to the expectations.
Compliments from strangers about the good implementation of this block are alarming and alert the IEI to the fact that something in their behavior was not sufficiently expected by others. Such compliments “spoil” the IEI, turning them into more of a slacker than they were.
For the IEI, a sign of their actions’ high quality is these actions being “unnoticeable”, but not completely nonexistent. In inaction the accumulated kinetic energy is not realized, which leads to inner restlessness and a search for the types of activity that would moderately irritate, shock other people. It can go as far as misdemeanor, but this is merely the IEI’s search for tips on how to realize themself. For example, two people are discussing the books they read, and the purpose of this loud, in their opinion shocking, “provocative” conversation is to get some kind of reaction from others, a reaction that would allow the IEI to “move from their position”, to engage in something productive and socially acceptable.
People find themselves in unpleasant, contradictory situations when they have to share the information they accumulated on their Superego, and some people need it (i.e. they expect this information and the individual simply cannot not share it), while others expect this information to not be shared. This is when the well-known “just don’t tell anyone” emerges. This ambiguity is reduced when the individual’s dual is around to guide them on what should be shared and what should be kept private.
The absence of hits to the place of least resistance is proof that the individual meets the expectations of others.
For the IEI, two different actions cannot both be right in the same situation. The Superego demands a specific categorical answer about what is good and what is bad, what is right, pleasant, aesthetic. The Superego does not go easy on anyone, neither on itself nor on others – it must know exactly which action is right and logical. An action is one’s relation towards reality. This is why other typologies call this type of IM the “conformal type” – the person fights for unambiguousness and gets called a conformist.
Can the IEI change their actions by choice? They can only do it by changing the expectations of their circle, which in turn is done through altering the quality of the space or the space itself. If the IEI actively and thoughtfully contributes to altering the quality of the space, others’ needs and expectations change. Someone who used to vividly express their individuality is always expected to continue doing so, which can be dangerous in a new environment. Especially when the individual comes from a social environment with higher dynamic stereotypes; if they already demonstrated their former persona, their new social circle starts measuing them by this first impression and constantly makes exorbitant demands that the individual is unable to fulfill because of the environment’s muffling effect on them. This mistake is especially dangerous for extrathymes. An introthyme only increases their tempo in a competitive environment, when it is necessary, everybody acts like this, and there is no other way to fit in. But if they work by appointment and there are no strict requirements, they may be passive all their life, walking through life like a lazy cat. Without their environment pressuring them they can no longer get out of this stupor. “Social competition” does little to help. An extrathyme is equally unable to slow down without others’ correction.
The second path is to change the space by moving into another one (for example, when the IEI moves to a different location). IEI emperors (e.g. Tiberius), not satisfied with the expectations of their social circle in the capital palace, moved to summer residences. Such a change of environment changed the expectations of the surrounding people. But it should be noted that he does not give up power and only changes his residence; the introthyme cannot give power up, even though being a leader or supervisor repuses them, is unpleasant and burdensome.* As an introthyme, he does not take responsibility for the object (the state), because after he leaves for his summer residence this state has little to do with him. He leaves because he feels no responsibility for the state, but he cannot abandon the obligation. He was appointed, which means he was obligated, and that is sacred. Besides, if he gives up power, something in his own conception of himself will break.
* Translator’s note: Augusta likely refers to the idea that introverts see relations as a constant and do not change them.
We can also illustrate this with a domestic example. On Sunday the husband (SLE) takes a car ride to another city for business. The wife (IEI) has nothing to do there, but if she stays home with her mother (EII), who expects her to devote the whole day to household chores that never end… the wife chooses to take the pointless trip.
The helplessness of the Superego
What the Superego finds difficult is related to adjustment to others’ expectations. After all, the same thing may seem both desirable and undesirable at different points in time. And besides, there is also the individual’s own internal trajectory. The individual, too, is a fully developed person who must not be betrayed and whose expectations must also be reckoned with.
One possible solution is to classify information based on its source, as information from either competent or incompetent persons. The ones who are considered competent are those who are close to the IEI, i.e. those who have intimate knowledge of the situation in which the IEI acts. Often this category includes the IEI’s superiors at work, and also some well respected people, those famous due to their promising activity. And only that which harmonizes the life of society is promising to the IEI.
The origins of the creative search
The problems the Ego consistently deals with are born on the Superego. The IEI’s Ego is always directed toward some kind of future improvement.
What kind of social creativity does the IEI arrive at, and which path leads them to it?
The IEI cannot live with two ways to act in the same situation. Therefore, they become socially creative when the expectations of the surrounding people start conflicting. In other words, what makes IEIs transformers and philosophers is the very fact that they need norms, that they need to know the only right way to act in certain situations (the answer which does not exist). The best example of this is J.-J. Rousseau. During his life Rousseau had to mix in with different strata of society that made contradictory demands, and he could not decide which actions are actually correct. Each social stratum Rousseau was a member of placed its own demands on the people’s behavior and actions, including the actions of Rousseau himself. An action is an expression of one’s relation to reality, so how should one act if every group of people one interacts with has different expectations? Hence the slogan “Back to nature“, back to natural human behavior. The IEI, like any other type, becomes a warrior in the social sense by seeking conformist modes of behavior or conformist relationships.
It is not enough that among many norms the IEI chooses norms for themself. They also cannot live in a society where they are constantly confused by various actions they are not used to, and by changing expectations. They cannot live in a situation where their own actions are judged in contradictory ways. Therefore, in absence of explicit and clear expectations, the IEI has to zealously cling to the norms they personally discovered in the maze of social life. The IEI zealously fights for “objective” truth as they understand it. To some the IEI is ridiculous and pathetic, to others – magnificent. True social novelty has always been, and probably will continue to be born, only when strong enough individuals are caught up in such painful situations.
Ego 
Socially demonstrative, autonomous (creative) block. A means of consciously influencing the world. The block of complete self-identification with the chosen objects of the external world. The block of accurate self-assessment. The block of in-depth study of one of the external world’s properties. Through the realization of this block the individual demands adequate recognition of their abilities. A striving to act completely independently. The individual’s creative self-realization.
Object of study
For the IEI’s Ego the object of study is time. But there is no such thing as time “in general,” it is always a stream of processes. For the IEI the past and the future are strings of fluid moods, the finest web of spiritual experiences. They live by the emotional spirit of the time.
Going deep along some fragment of means observing the stream of moods and emotional experiences of a narrow circle of individuals. These are the people one has chosen oneself, or those given by fate; they are the ones with whom the IEI identifies their own emotional life. If they are not the ones closest to the IEI, then they are necessarily valuable and complex individuals, very often people of the arts. IEIs observe moods and feel obligated to correct these moods along with the overall vitality that activates people’s spiritual self-realization. One could say that IEIs are fighters for the emotional liberation of the people they live and work with. Without such liberation there can be no impact, or it will be superficial and short-lived.
Certain aspects of society’s emotional culture (music, poetry, art) also become the object of study. History for IEIs is the history of arts. Their conscious attachment to the past of their nation is an attachment to the history of its art, from academic to kitsch.
The everyday goal of the IEI’s Ego block is to identify their own emotional life with the emotional life of the people close to them. This is done to acquire a key to their moods, and to be able to take over and direct those moods. The latter begets the need to be an artist, a poet or a musician.
A person’s importance to the IEI is determined by the IEI’s own importance for the liberation and harmonization of this person’s emotional life. The IEI’s penchant for astrology and all things mystical also rests on their striving for this harmonization.
The Ego block is distinguished by the depth of its interests. The more differentiated the perception, the deeper and more refined the observer’s intellectual self. That which is reflected is directly proportional to that which reflects it. The more developed that which reflects, the more refined its perception of that which is reflected. And since one reflects another person in their own self, what one sees in another is conditioned by the refinement of one’s own emotional life.
Observing the stream of emotions in time is only possible until the observer gets personally involved, i.e. until they begin to emote. Emotions combined with sensation probably allow for such observation, but emotions with intuition do not. Therefore, IEIs only show emotions when they need to consciously act rather than observe. Their emotionality is always a bit incomplete, with rather pronounced elements of observing and waiting.
What the block produces
The IEI’s Ego block produces emotions, moods, internal excitation; in the IEI themself – as a means of influencing others, and in other people – as a goal of the IEI’s conscious creative activity.
The IEI’s emotions manifest due to the accepting element of the Ego block receiving enough stimulating signals. The fact that this block is conscious shows in that, time-wise, its production can be detached from the accepting element nourishing the block. Emotions manifest when the IEI sees fit, rather than when the stimuli (other people’s emotions) “fill up the cup.” This is autonomous, creative extraverted ethics. It means that the IEI is the one deciding when to cry, when to laugh and how to laugh. They feel fully responsible for their consciously regulared emotional displays, and are not ashamed or embarrassed by them.
What the IEI considers their task is a duty to accept another person’s emotional life as is, in all its variability; to uninhibit it, to harmonize it, and to make it easier to manage socially. All of this is done by manipulating emotions. The IEI simply cannot live in the world without constantly harmonizing it.
Most IEIs harmonize their personal life, family life or group life. Some harmonize society. The IEI’s Ego block produces a change of a person’s emotional life, which means a change of the person themself.
Like all ethical types, when influencing others IEIs do not look for objectively correct words, which most often do not reach someone uninterested. Rather, they look for words that have an emotional impact, are emotionally attractive, and change the mood in the right direction.
The emotional state the IEI is trying to achieve is preset. The program cannot be considered subjective since it is formed on the Superego block. (Translator’s note: Augusta likely means the idea that the Superego block is fully objective.)
When it comes to manifestations of emotions, IEIs only do not violate social norms if they are satisfied with them. Otherwise they easily create new norms and propose them to society, i.e. they try to replace the existing norms with new ones.
As soon as the IEI has a conscious need to emotionally shake someone up (make them laugh, loosen them up, show them their place), they extract a refined mechanism of the means to affect the person’s emotional world. For this reason IEIs have a subtle sense of humor. Often there is an impression that they very subtly mock someone or something, but behind this is a desire to shake someone up. They definitely do not violate social norms too much, but this is out of fear of legal and administrative responsibily rather than a fear of conscience. There is no place for conscience where there is cold calculation, and the Ego is always distinguished by the latter. A property of the intellect is empathy, but not conscience. What is considered ethical is that which achieves the goal in a given situation, and the goal for all types is determined by the needs of the bion, the Superego. For the IEI the goal is always the same – to improve the quality of the spaice and the wellbeing of people within it by any means (emotions) necessary.
What is creative extraverted ethics? It means that concepts such as “positive emotions” and “negative emotions” are creative rather than normative. For example, rage can be ethical, and restraint – unethical. The IEI’s ethics and refinement of their emotions are determined by their general cultural level, interests and needs, rather than by societal norms (even though the IEI does take the latter into account).
What is right to the IEI are such emotions and their arrangement in time that allows the IEI to most effectively influence others for the sake of harmonizing society.
For the IEI’s Ego block creative process is a search for ways to manifest emotions, for methods to remove barriers and taboos from people’s emotional lives, and after that – for ways to use the unleashed emotional energy for the sake of harmonizing the life of society. All efforts are made to remove the chains from a person’s emotional life, to let emotional freedom into their heart, to uninhibit them. This is because only the emotionally uninhibited person contributes to the harmonization fo society, and only such a person consistently serves the world and progress. Only such a person is controlled by their consciousness to such an extent that they will not reach emotional (and thus any other) excesses.
An emotion is an influence of one subject by the other, conditioned by the spiritual composition, spiritual harmony and culture of both participants.
Creativity for the IEI is direct creation of moods or works of art that affect others emotionally.
The block’s vulnerability
If the IEI gets criticized for misinterpreting people’s emotional life (), they just take this new information into account through their accepting element. Criticism of their ways of influencing people is completely different, and the IEI tries to avoid getting into the same situation again. The creative element needs to be understood by others, otherwise the creativity brings no joy to the creator.
Superid 
This is a base physical, or psychosomatic, block. A means of reproducing the objective picture of the state of one’s organism. The way the individual feels*. A fear and danger of complete physical identification with other people. The block of the organism’s individual psychosomatic self-realization.
Translator’s note: Augusta used the word “самочувствие”, which means “a general mental indicator of the physical and spiritual state of the individual at any given moment; consists of specific sensations and general feelings.”
For the IEI the Superid is a complete dependence on objects. This includes a need for aesthetic, nicely decorated objects, among them clothes (the softness of the fabric is almost irrelevant – its texture, cut and shape are what really matters to the IEI). It also includes a need to separate one’s own objects (and thus oneself) from other people and their objects. Everything must truly be one’s own – the individual’s own towel, own cup, own spoon, etc.
The IEI has with in their Superid, which is why they are more interested in the subject than the object. To the IEI it is important that nothing from other objects “sticks” to them as a subject. This includes squeamishness when touching objects other people touched before them. The IEI has a constant need to wash their hands, especially after meeting unpleasant people or using public transit. They have a need to stand out among other objects by being pronouncedly “well-decorated”, being complete as an object. IEI men tend to have a fancy sporty style, IEI women – an “English” style.
The IEI has a need to receive external stimulating signals that would confirm that the IEI is noticed by others as an object. The rule “you can call me a pot, just do not put me in the furnace”* applies in the most literal sense – “you can call me a pot”, but “call me”, which means “notice me”. Like any introthyme, they need to be noticed. Otherwise, due to the accumulation of energy that is not controlled by others, the IEI is lax or tense. The reason is that the IEI does not know how much energy they really have, since they only learn about this energy of theirs when they receive stimulating signals about themselves as an object.
Translator’s note: Russian proverb meaning that it does not matter what one is called as long as it has no consequences. Other sayings with similar meaning are “call me cousin but cozen me not” and “hard words break no bones”.
The IEI has a need to set themself as an object in contrast with other objects. This is why their elegance is an “everyday” elegance rather than “fancy and festival”. (The IEI has an everyday elegance while the ILE has everyday conveniences.)
The IEI punishes others by ceasing to notice them. The offenders cease to exist. Therefore, if the IEI themself are not noticed, they think they did something wrong and look for ways to please, ingratiate themself.
The IEI is only able to evaluate themself as an object (evaluate their strength, aesthetic qualities, willpower) under the condition of simple identification with their dual the SLE. The SLE takes all this knowledge about the IEI and puts it on their own Ego like a stocking, evaluating it the same way as their own. Only then does the IEI become material in their own eyes, and stop doing certain foolish things due to underestimating their own energy, capabilities and willpower.
The IEI lacks the ability to perceive any other person as an independent unit living in accordance with their internal laws. To be able to do this the IEI needs beside them an image of the pronouncedly undemonstrative, independent SLE. Interestingly, IEIs pay little attention to other people’s elegance or lack thereof. To them what distinguishes a person from the gray mass of objects is strength and self-confidence, physical and volitional. Even brute force is happily respected by IEIs – under the condition that this force lends itself to the emotional expansion of their own Ego block.
What the block produces
This block cannot produce on its own. IEIs still have some understanding of the object, its basic qualities, color and texture, but it is beyond their ability to consciously produce a relation between objects. They simply do not know where these objects should be. A typical IEI statement is: “If just once someone put everything in its place in my apartment, I would know where this item belongs”. (If all other objects within the “room” object were placed in certain relations.)
IEIs have no power to introduce order into the relations between objects, because they yield to any object. The object that entered the house must find its own place in it, or someone else must suggest this place to the IEI. This is why IEIs have a tendency to look through foreign catalogues and interior design magazines. In their home everything is the way they saw somewhere, or the way one of their household members made it. IEIs do not resist the will of others. The only thing that matters to the IEI is that they are not expected to oppose their will to the will of those objects. This is why they zealously obey the diktat of fashion.
The rules, laws, and instructions the IEI adheres to in their practice of object relations resemble the banks of a river between which it docilely flows.
People, including the IEI themself, are weak in their eyes if they are unable to establish order between objects. And those who somewhat consciously violate this order the IEI sees as villains.
The IEI is afraid of overly familiar relations with other people because they themself are unable to regulate them. This is why the IEI becomes good friends with the ILE, who, despite liking the overly familiar attitude, does not expect it from others. One is afraid of excessive familiarity, the other likes it, but they get along well because both lack initiative in this area and do not impose their own rules on the other person.
Id 
The block of the organism’s social self-realization. Physical demonstrative, or practical, block. A means of psychophysically exploring the external world and demonstrating the capabilities of one’s organism. In realization of this block the individual tries to become an example for others. A need to be noticed and noted.
The way the IEI manages to realize their objectivity on the Superid determines the way they feel their own abilities, spirituality and inner culture, which is the Id’s domain. It also determines how boldly the IEI demonstrates it.
On the one hand, a lot is habitual and imitative in the Id’s manifestation. The way this block gets manifested is determined by the environment in which the individual was brought up, and by the behavior of those in their circle whom the individual imitates. If there is no one to imitate, the individual feels bad because they “do not know how to do it”. Under such condition the Id’s realization is not socially controllable, turning into a “wild horse”.
Watching someone else realize these elements provides behavior-correcting stimulating signals. If the IEI receives enough informing signals about what can be seen in others’ spiritual abilities, the IEI becomes able to see it – in others and especially in themself. The block is demonstrative: positive things they see in themself they try to demonstrate as an example to others.
The dam bursts when self-realization of other blocks gets ahead of the Id, and only because there is no one to imitate. If the conditions are not suitable for a breakdown, the individual develops a heart disease or something similar, which provides “physical reasons” for limiting their contact with other people.
The dualized Id has no breakdowns. Instead there is calm adjustment to the changing objective reality.
Whereas the Ego demonstrates how well the individual has adapted to their social environment, how well they function as a person and a member of society, the Id demonstrates how well the individual functions as an organism and how good they feel among other organisms.
Accepting element
The IEI lives by sensations. They have a very vague idea of what the objects are, of their internal, structural, and potential properties. For the IEI “spiritual capacities” and “culture” are most likely an abstraction – a means by which people bring some arrangement and order into their lives. The IEI perceives others’ potential force more instinctively than consciously – it is perceived directly by their organism rather than by their mind.
The IEI feels neither powerful nor powerless before others’ capabilities and spiritual power. “He is the way he is” is how they feel about this.
Every day the IEI rediscovers their relationships and tends to get surprised by them. Every day they may start doubting and questioning – are these relationships real, are they needed by others and the IEI themself, or would it be better to replace them?
Everything goes well as long as the Id receives enough necessary stimulating signals about the IEI’s own spiritual makeup and capabilities, which steers their life in a strictly defined direction. When the IEI always knows what they can expect from themself and others, they can hold onto it like a handrail.
Demonstrativeness of this element (Translator’s note: likely meaning the accepting element of the IEI’s Id, which is .) begins with the IEI’s demonstrative interest in weird people – perhaps to demonstrate their capabilities, their ability to establish good relationships with everyone. As if magnitized, the IEI is attracted to unusual people – artists and the like, as well as representatives of exotic nationalities. To some extent they are always enthralled by marginality. The more complex and “weird” the inner world of other people is, the more successfully IEIs demonstrate themselves. Without this they are sluggish and inactive, they have nothing to demonstrate, they feel bad as an organism among other organisms.
The spiritual potential energy of others this block perceives rather primitively. It is always just a feeling that everything is going as it should and life is in full swing, or, on the contrary, that everything is completely hopeless, the ability to “control oneself” is lost, and the “self” is asleep.
Relationships with people are a means for the IEI to connect with the real world as an organism, and a proof of their own potential value. At some point the IEI may feel that their old relationships do not satisfy them, that they needs to get out of their yoke because these relationships do not allow for the organism’s full self-realization.
Relationships with people are a result of an excess of potential energy. This is why it is never possible to give a concrete reason for the IEI’s attitude or feeling towards someone. For the IEI themself those are obvious physical states, the reasons for which are impossible to list.
To the IEI the attitudes and feelings towards people that are born on the Id seem like the only possible ones, regardless of what caused them. The IEI does not know and cannot imagine any other ones. It happens as it happens. But if they are shown something more worthy of their feelings, and if this something does not contradict their inner voice, the IEI will change the direction of their feelings (recall that feelings are not emotions).
Under extreme conditions the Id shows exceptional resourcefulness. For the IEI its weapon is the ability to prove their feelings. For example, show the funny sides of a phenomenon by demonstrating their personal attitude towards it. This is why IEIs can be excellent, subtle humorists.
General characteristics of the type
IEIs have complicated relationships with doctors. The sea of their sensory life (Superego) could sink anyone, and they are embarrassed by it. They simply have nothing to say to the doctor. If IEIs are sick and have the slightest opportunity, they try to diagnose themselves. If they also need a sick leave and are educated enough, before their visit to the doctor IEIs look through the relevant literature to put their knowledge of their painful sensations in order, organize it into a system and avoid drawing the doctor’s attention to the unimportant. They only want to describe those subjective sensations that are objectified by a literary source.
If their disease has disfiguring elements (Superid), such as a rash, spots, swelling – in other words, something that changes the person’s objective qualities, – IEIs consider it even more subjective than sensations, and also do not mention it. The doctor must notice the right thing on their own.
All the IEI can say about their illness is that they have no energy to talk to people (Id). When they are sick, the only things they feel truly concretely are a desire to hide from people, and fatigue.
IEIs are elegant – in moderation, enough to avoid causing unnecessary sensations in others and drawing their attention to the IEI. The way they dress takes fashion into consideration. IEIs dress “like everyone else”, in accordance with fashion magazines. They avoid unpleasant color combination, also for the purpose of not drawing others’ attention to themselves.
IEIs have a pronounced attraction to the beautiful. They buy works of art, beautiful tablewear, aesthetic trinkets. They strive to be graceful, but not strong.
IEIs are squeamish. For example, if a mother tasted a soup in front of her child to check if there is enough salt, most often than not the IEI child will consider the soup inedible after this. Similarly, the IEI mother will not take the spoon with which she fed her child into her own mouth.
IEIs talk to those whose company is interesting, there are no other criteria. The more unusual the person is compared to their environment, the more interested IEIs are in “possessing” them. This is one of the reasons why there are quite a lot of IEIs among actors.
Outward traits
The IEI’s face often glows with a soft and delicate (compared to the SEI), “extraverted” smile. The intensity of the smile is directly proportionate to the novelty, unfamiliarity or dangerousness of the situation. The smile itself is warm, but it provokes excitement more than it is warming.
The eyes are wide open and almost never squeezed shut. The eyebrows are usually arched, with no tendency to droop. IEI women often emphasize the already good shape of their eyebrows by plucking and tinting them.
The right side of the face is more developed. The right eye watches the dynamics, and the left – static objects.
From their appearance the IEI most often comes off composed and collected. They easily fall in love.
Their face gets especially animated in unusual tense situations. But this liveliness manifests more like their energy increasing. In such situations the IEI seems much more energetic than usual.
The social purpose of these emotions is to shake themself up by transforming potential energy into kinetic, and to shake up or even emotionally charge the psyche of the SLE, which is being dualized.
The IEI’s smile boosts morale and shakes their partner up; most often their smile is a sign of anxiety. Because of this anxious smile of his the IEI Gagarin became the first astronaut. IEIs only turn into real, “typical” introthymes in completely calm situations.