3.2 Psychological types  (Page 3/13)

So all that basically means is that you have a conscious and an unconscious interaction with other people. The unconscious one is intuitive, which is suppressed by the conscious processes of thinking, feeling and sensation. I don't know when you are interacting with someone what is means to "sense" something about them - I would say that that is intuitive. By sensation Jung might mean physical sensation, an attention to what is going on in the physical world. The sense-impression must be established beforehand, he uses sensations as starting points for his perceptions. He "selects them by unconscious predilections". A sensations value can be enhanced by the intuitives unconscious attitude. So the things you observe via sensation can be noticed by your intuitive unconscious mind and you can change the value of it.

That seems rather straightforward, your conscious mind uses senses to observe things about other people, and your unconscious mind changes the value of the things observed and perceived, you then perceive it in an unconscious way. So someone might act a certain way, you make immediate conclusions about their behavior, and then your unconscious mind generates its own perception of the person, by using something like descriptive adjectives or archetypes. Your unconsciousness can label someone as "devilish" or a "trickster". This is beneath your awareness, your unconsciousness uses these types of descriptive adjectives and labels all the time to help you understand what other people are like and what they mean to you.

In his next paragraph Jung talks about how the extroverted type tries to think about the widest range of possibilities:

• Just as extraverted sensation strives to reach the highest pitch of actuality, because this alone can give the appearance of a full life, so intuition tries to apprehend the widest range of possibilities, since only through envisioning possibilities is intuition fully satisfied. It seeks to discover what possibilities the objective situation holds in store; hence, as a subordinate function (i.e., when not in the position of priority), it is the auxiliary that automatically comes into play when no other function can find a way out of a hopelessly blocked situation. When it is the dominant function, every ordinary situation in life seems like a locked room which intuition has to open. It is constantly seeking fresh outlets and new possibilities in external life. In a very short time every existing situation becomes a prison for the intuitive, a chain that has to be broken. For a time objects appear to have an exaggerated value, if they should serve to bring about a solution, a deliverance, or lead to the discovery of a new possibility. Yet no sooner have they served their purpose as stepping stones or bridges than they lose their value altogether and are discarded as burdensome appendages. Facts are acknowledged only if they open new possibilities of advancing beyond them and delivering the individed from their power. Nascent possibilities are compelling motives from which intuition cannot escape and to which all else must be sacrificed.