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Cognitive psychology and the Jungian mental processes, Pt. I: Ni/Si (“introverted intuition”/”introverted sensing”) and long-term memory

[Addressed to the INTJforum ‘MBTI and Personality Theories’ sub-forum]:

Foreword

Easily the most prevalent complaint about the so-called Jungian or ‘cognitive’ functions is that they lack too much empirical support to warrant the frequently charitable assumptions made in discussions surrounding them. Many of the frustrations of people who remain skeptical of the functions thesis can be captured by the fact that, at least at present, the functions do not (easily) lend themselves or stand up to scientific scrutiny or testing (or funding).

The idea behind this post (and possibly future ones like it) represents a desire on my part to hopefully mitigate some of the above-named concerns, by highlighting just a few of the real connections between our accepted understandings in cognitive psychology, and how we (viz. casual and expert commentators, and typologists like Berens and Nardi) generally conceptualize the functions. As this can be approached in a number of ways, for the purpose of not rambling myself to death at one time, I will narrow the scope of this post to Ni, Si, (as much about them as we think we might know, in this preliminary stage) and how modern-day cognitive scientists understand memory.

Chapter 1:

The Jungian functions

It is commonly considered that Si has a memory component to it. Indeed, Dario Nardi’s own observations on the subject seem to validate this when he notes that:

“Si types may get ‘in the zone’ when reviewing past events…ISTJ and ISFJ easily enter an expert flow state while recalling, particularly if they close their eyes and take the time to immerse themselves in the memory, reliving it in rich detail” (Neuroscience of Personality, p. 94).

…and…

“[Si types] have a propensity for rote memorization, repetition, and in-depth reviews of daily events…Si types are highly capable at recalling information that has little or no context, such as lists of random words…” (NoP, p. 94)

But what most seem to leave out in their examination of Si is that, like Ni, it is predictive and allows users of it to “consider the future” (NoP, p. 95). Nardi notes that both Si and Ni types show moderate-high activity in a brain region that helps us do this, especially insofar as it is helping us plan our own actions ahead of time.

Conversely from Si, Ni is most commonly thought of as the ‘predictive’ function, or the one that most often and accurately allows us to predict what will occur in the future. Though Ni’s power to do this is clearly exaggerated in the mainstream typology culture, I will not attempt to dispel this misconception at the present time. Suffice it instead to point out what Nardi observes about Ni types, who “may easily show a zen state [overall brain pattern] when tasked to envision the future” (NoP, p. 102). And whether you want to call them Ni or NJ types, it is common for these types to self-report in confirmation of this observation made by Nardi in his MBTI-EEG studies.

But Nardi doesn’t mention how Ni looks back in time, or even how Si looks ahead. Probably our forum’s leading proponent of the functions model, whom we all know (to varying degrees of reverence) as […], stated it thusly:

“Ni can deduce the past from the present, and predict the future from the present, in terms of dynamics. Si instead sees things as mostly constant, and tends to be surprised by change. Both Si and Ni are predictive, but Ni types tend to impress others in terms of predicting things that were not ‘obvious’. (I.e., it’s obvious that if this is a rock, then it was a rock, and it will be a rock in the future; it’s not obvious that this is/was a meteorite that fell from the sky, and contains metals/isotopes that aren’t commonly found on Earth.)

And while his example regarding the rock, there, might receive mixed responses from the subforum community, the important point to focus on is that both Ni and Si are predictive and backward-looking functions, though they differ greatly in how they go about fulfilling those purposes.

Now, for those of you who have had enough Nardian ‘pseudoscience’ for one post, you can rest assured that from this point, we will be moving on to ‘actual’ cognitive psychology (though we will still be establishing its relations with Ni and Si in their primitive, abstract forms).

Chapter 2:

Mainstream cognitive psychology

In going forward, readers might find it helpful to keep this handy reference chart in view–but they should note that for the purposes of this post, we will be restricting our scope specifically to declarative (or “explicit”) memory:

(For more on long-term memory’s sub-systems, see here: http://en.wikipedia.org/wiki/Long-term_memory#Divisions_of_long_term_memory)

The important things to keep in mind (or commit to memory, as it were!) are that:

  • Explicit memory includes all memories that we consciously seek to store and retrieve. These memories are also called declarative memories because they include events that we have deliberately learned, such as ‘I enjoyed playing poohsticks in Sussex’ or facts, such as ‘they grow coffee in Brazil’, and can be described or ‘declared’ to others (Milner, 1965). Explicit/declarative memory is further divided into semantic and episodic memory” (Revlin, Cognition: Theory and Practice p. 152-3).
  • Episodic memory stores and connects the specific times, places, and events in an individual’s life…our episode memory gives rise to the conscious experience of recollection (Tulving, 1982, 1985; Wheeler, Stuss, & Tulving, 1995, 1997)…[and] allows us to travel back mentally in time to earlier moments in our lives not only to retrieve a fact, but in many cases, to relive the experience [retrospective memory]…episodic memory also allows us to travel forward mentally in time in order to remember to do things in the future [prospective memory]” (Revlin, C:T&P p. 153).
  • Semantic memory retains conceptual knowledge stored as an independent knowledge base. It is the library where discrete facts like ‘dogs bark’ and ‘robins are birds’ are stored. Your memories of where you were when you first learned such facts, however, are considered part of episodic memory” (Revlin, C:T&P p. 153).

“As a result of implicit memory‘s functioning, we are able to learn without being aware that we are doing so (e.g., Graf & Schacter 1985), and we can retrieve or use that information without being aware that we have stored it in memory” (Revlin, C:T&P p. 153).

I believe that understanding the two types of declarative/explicit memory presented is key to understanding the memory components of Ni and Si. (For those interested in why I don’t consider implicit memory relevant to the present discussion, see the paragraph below and feel free to comment on its contents.)

[[[I don’t believe implicit memory is particularly important to understand, here, since it functions “semiautonomously”, meaning that its mental functions operate automatically and “in the background”. Treatments of the Jungian functions as unconscious processes are more apt to describe how each type’s tertiary and inferior functions work (in generally inopportune ways), whereas the dominant and auxiliary functions are those that we are conscious of (though it is true that we tend to take the dominant’s operation for granted, as it’s essentially the ‘water we swim in’ and we’re too used to it to take much ‘conscious’ notice). Further, the EEG technology which Nardi utilized only measured neocortical brain activity, meaning it could only be used to analyze the topmost (and newest) layer. As this layer corresponds most closely with conscious and observable thought processes, implicit memory’s mechanics are a little trickier to uncover without more sophisticated brain-imaging technology.]]]

Based on the quotes whose respective authors I’ve cited, the connections between Ni/Si and explicit memory should become clearer. Si thrives on reviewing past events in rich detail, which correlates strongly with our understanding of episodic memory. Both Ni and Si engage in prospective memory, and at least Si engages in retrospective memory (“reliving [past experiences] in rich detail”, as Nardi observed). Finally, Si certainly utilizes semantic memory, which serves as a “library where discrete facts are stored”.

The above seems to leave Ni a bit in the dark, however. Specifically, two questions are left unanswered: 1) Assuming it can equally well engage in retrospective memory, how does it do so in a manner distinct from Si?; and 2) Given that Ni is far more apt to store relations and abstract principles than “discrete facts”, what is Ni’s relation to semantic memory? Might it be that there is some other memory bank which has been either unexplored in cognitive psychology, or left out of the present discussion? For now, I will leave these questions to readers to examine, though I will do so myself in a (hopefully, though not necessarily) timely manner.

In closing

My point here hasn’t been to ‘prove’ or ‘disprove’ the functions. Rather, I went forward with the assumption that the functions are worthy of further refinement and scrutiny, and in this early stage of their treatment the best we can do is ensure that they be defined in terms as technically precise as possible. If this can be done, then perhaps the functions can someday be studied in a more rigorous and scientifically-respectable manner–and there are, for purposes of better understanding ourselves and others, very compelling reasons for the rich variety in cognitive modes across humans to be elucidated and properly accounted for.

Focus, mindfulness and meditation

Focus - img

This post will begin exploring the practical benefits of mindfulness. Today’s focus will be focus.

There are a few ways to achieve mindfulness. One method that’s gained recent attention in the Western world is mindfulness meditation, which I will discuss below. I will then connect meditation to how we can improve our focus.

In our rapidly industrializing world, with continually proliferating distractions competing for our precious attentions, the exact opposite of mindfulness–or mind-wandering–is especially easy to let happen. Mind-wandering involves losing sight of why we’re involved in what we’re doing, and subsequently losing the ability to keep our attention fixed on that thing.

Let’s go against the grain a little here and slow down on meditation. Learning how to slow down is crucial: it allows us to detach from the ever-expanding chaos of our outer world, and zone back in on what’s truly important and relevant to what we would ultimately like to achieve.

Which brings us to this post’s scope: What meditation is, and how it can be done.

The first question is answered simply enough. Though there are a few distinct ways of defining it, one way particularly relevant to improving focus involves closing one’s eyes and shifting attention away from the outer world (or one’s distracting thoughts–whatever the element of unwanted distraction is), and in toward one’s own bodily functioning. This could take the form of focusing on the steady rhythm of one’s breath (possibly counting as each goes by to shift attention away from worrisome thoughts), or simply thinking about parts of the body and calmly noting how one feels. The latter method is especially helpful for improving our emotional awareness, a very valuable trait to develop for our overall fulfillment. (Stay tuned!)

Exercises like meditation exemplify our ability to shift attention with intention. Why is this important for focus? Because the opposite of focus is distractibility, and distractibility results when one’s attention is strained for too long on a task, event, or particular state of affairs. Meditation allows us to detach from such sources of mental burden and center back in to rediscover ourselves.

In short, then, mindful meditation helps us put things back into clearer perspective. This enables us to achieve our goals with renewed senses of purpose and self-acceptance; thus granting us access not only to why we do what we’re doing, but also what we would like to achieve by doing it over the long haul.

Mindfulness, etc.

Mindfulness Post (3) - img.

The topic of today’s entry is mindfulness. This concept has gained considerable popularity in recent years, particularly from psychologists. Such psychologists are generally interested in one essential question: assuming happiness and well-being are desirable goals for any living creature (including humans), how do we go about reaching them?

Now, obviously, happiness is a very abstract notion. There are many paths to it, though the destination has clear commonalities across individuals that are worth noting. One such pattern psychologists take note of is that the happy person does not dwell excessively on the past or future: rather, they are firmly rooted in the present moment, open to the natural progression of whatever situation they currently find themselves in.

In an age where speed seems to have become more important than ever to keep up with the breakneck paces of the Joneses, and where the dissemination of new (mostly digital) information has accelerated as rapidly as it has, such a ‘mindful’ mindset is crucial. In order to be happy, we must come to terms both with our worldly situation and who we are: the latter is what really leads to our contentment in the long run.

It’s easy to get swept up in thoughts along the lines of “the more things I do now, and the quicker I do them, the better off my future-self will be”. And there is wisdom to that approach. But on the flip-side–especially for the young, who see so many opportunities in the world that slowing down simply isn’t an option containing any pragmatic or reasonable bearing–it can lead to unwisely neglecting the present in favor of what’s yet to come, or (for all we know) might never come. And that’s where long-term disillusionment and discontentment begin seeping into life and taking their ugly form.

There’s a lot that’s worthwhile about the ‘go with the flow’ route most mindfulness theorists advocate for, and I’ll touch more on it–specifically, on how to practice and benefit from it–in the next post.