From Wikisocion

By Vera Stratievskaya. Reference: Socionics from Stratievskaya.

LSI type descriptions main page.







Stratievskaya descriptions Alpha Quadra: ILE SEI ESE LII Beta Quadra: SLE IEI EIE LSI Gamma Quadra: SEE ILI LIE ESI Delta Quadra: IEE SLI LSE EII





The ISTj (LSI) internally strives towards stability, a world that does not change, relationships that do not change - logically beautiful and coherent, calculated, and well reasoned through. For this very reason ISTj's type of intellect - is most the socially oriented one. As the social orientation of this sociotype is determined by the very "program" function of his intellect - the logic of concrete systems (just as the method of its realization, at which this program is oriented - the volitional administrative pressuring).

In its social mission, ISTj's logical program is meant to be an alternative to any sort of destabilization of his environment and surrounding structures: social, political, physical, biological, and so on. For this very reason, LSI's understanding of consistency, reasonableness, rationality is linked, first of all, to the organization of structural order (the "order of things") within the framework of some real, concretely existing system.

Outside of the system the ISTj never examines anything - such is the type of his intellect. Any phenomenon is viewed by him as part of certain existing system, that is regulated by certain patters and laws and a certain logical order, understanding which the LSI considers to be his obligation.

Perceiving his surrounding reality from the point of view of its systematization, logical design, and coherence, the ISTj is constantly analyzing the systems existing around himself - the system of logical and ethical interrelations, the systems of social structures, the system of views and opinions, the systems of life values.

The meaning and essence of any event or phenomenon the ISTj understands through awareness of its "systematization", as if asking himself the question: this is an isolated occurrence, or it is attributable to some system? Is this an isolated act, or is this a model of behavior? Is this an accidental actions or motion, or is there some system of views and values behind it?

To understand the inner essence of phenomena, to figure out and elucidate the cause-effect connections between phenomena of the most varied sort, to analyze the observed phenomena, to systematize the conclusions, to derive some more generalized definition and introduce it into an already existing system of views, to chose from all existing systems the one most suitable for achievement of specific goals and to improve it, to adapt this system to the specific social conditions, thinking it over and working through the smallest details - all of this is the sphere of on-going intellectual activity of any of the representatives of this type.

Due to intrinsic peculiarities of this type of intellect, representatives of this type find it most natural to perceive their surrounding reality as a certain centralized system. ("One sun shines on us all, one God exists for us all, one Church on this earth, and the Pope is its deputy!") But even if such perception substantially limits the method and forms of LSI's thinking, at the same time it expresses the specific directivity of his type intellect, namely - its social orientation, the arrangement and distribution of forces in a social system.

The ISTj never exists outside of the system of social relations, since the circle and the nature of his personal interrelations is already systematized in itself and takes a form of clear hierarchical subdivision, because this more easily fits into LSI's conception of the inherent "logical order of things". It is generally difficult for representatives of this type to consider or even imagine another point of view: it simply does not fit into their own set mental structure and their own system of views.

Under no circumstances can the ISTj be "by himself", "thinking only for himself", "himself only for himself" - this contradicts the program of his intellect too much. (Which, similarly to the program of his dual ENFj (EIE), has a goal of living through uncertain times, creating and introducing order, and surviving under extreme conditions. For this very reason this sociotype is characterized by certain conformism and loyalty with respect to the existing regime, since the ISTj often attempts to find an application for himself within an existing ruling social system. Even if a representative of this type exists as some "antisocial" element, nevertheless he cannot be "by himself". For the LSI it is difficult to be a "lone wolf" - his intuition is insufficiently developed for this; therefore, the LSI will for certain be organized within the framework some or another social structure, where he will fulfill all entrusted to him duties and hold the responsibility for his actions - another form of behavior for the LSI simply does not exist.)

Due to the fact that representatives of this type consider themselves (and every other individual) to be a part of an existing system of relations, they consider any manifestation of individualism to be unacceptable for themselves, going beyond the framework of what is permissible, undermining and weakening the social foundations, and introducing chaos and anarchy into the existing order of things. Therefore they see a special social significance in such activities as creation and introduction of instructions, procedures, social and juridical laws, establishment of standards and norms. LSIs treat their work with much responsibility, and therefore they are usually quite successful at work and in their career.

The distribution and arrangement of forces in a system, in LSI's opinion, must be logical, thoroughly reasoned, orderly, and fair. It must provide for a clear distribution of duties and corresponding measures of responsibility for these duties.

Similarly to the INTj (LII), the ISTj considers it necessary to edify and guide the public consciousness, with orientation of this activity being directed at the purposes and goals of the existing social system. For this very reason, representatives of this type are characterized not only by a social, but also by an ideological orientation. It is also for this very reason that just like his dual the ENFj (EIE), the ISTj is distinguished by an active social position and points of view. Representatives of this type are inclined to see their social destiny in ideological and educational work, in bringing up the necessary, pre-defined social consciousness in the younger generations (examples: Alexei Maximovich Gorky and Anton Semyonovich Makarenko).

The LSI considers the interchangeability of all of system's parts to be an indicator of high quality and viability of any system, as well as a guarantee of its stability. A person being a part of a social system must be interchangeable: in such conditions every person will be able to find his place in an already existing social system. And the system itself will be already be good by ensuring full occupation and employment to each person. (This state of things is especially convenient for the LSI in view of his weak intuition of possibilities.)

In LSI's opinion, a perfect system must not have any unique, irreplaceable elements. In working associations there must not be any irreplaceable specialists, any clearly expressed individualists, since this creates inequality in interrelations, produces confusion and uncertainty, and for this very reason becomes dangerous for the vital activity of the entire collective in critical situation. (In this, LSI's critical attitude towards openly individualistic positions is demonstrated once again: a person can be a bright individual as much as he or she desires it, but this does not give the right to consider oneself irreplaceable.)

LSI's thinking is very systematized. All that happens he attempts to explain from a logical point of view. (In logical issues and questions, it's not easy to convince the LSI otherwise or to confuse and throw him off his course.)

The ISTj knows how to estimate the intellectual potential of his conversation partner, although his evaluation frequently tends to be critical. In debates the LSI tries to take the initiative - the last word must remain with him. (Sensor!)

The ISTj magnificently well develops methods, calculates and compiles tables, graphics, textbooks, manuals, and so on.

A good speaker and presenter, the ISTj presents material sequentially, in stages, so that the entire logical chain is easily traceable up to its final logical conclusion. When speaking before an audience, the LSI tends to pose questions and answer them himself.

In expressing his point of view the LSI is quite pedantic. He will defend his system of views and values, expressing himself with extreme maximalism. It's not enough to say that the LSI relates with respect to the hierarchical social systems, where everyone needs to know his place: other systems he simply does not accept.

In LSI's opinion, the behavior of a person needs to correspond to his position, otherwise public consciousness will be disoriented by models of the "unbecoming" behavior, which will lead to the destabilization of the social system. Respect for the authority - is one of the most important values of his intellectual structure. Orientation at authority - is an important motivation for many of his actions, that in many respects determine the nature of LSI's relationships and behavior.

Gifted by nature with a phenomenal power of observation, the LSI thoroughly gathers and scrupulously processes factual bits of information, knowing how to find within the flow of information precisely what he needs. He is scrupulous and disapproves when some allegedly "unessential" minor facts get ignored or some seemingly insignificant errors in calculations are permitted - in this the ISTj is very specific and attentive.

People who don't know how to logically present their thoughts, who get distracted by tangential issues from the main topic or subject matter, tend to irritate and annoy people of this type. The LSI is annoyed by a negligent attitude and treatment of formulations, confusions and mix-ups in terminology and in definitions, and, the most terrible - confusion and chaos in presentation of thought.

A real and concrete logical program must be implemented by concrete methods, and what can be more real and concrete than the method of direct sensing effect?

After appointing the ISTj as the theorist of concrete systems, nature has armed him with such a powerful tool as the flexible and manipulative volitional sensing - a willful, goal-oriented, real influence on his surroundings by means of keen awareness his own capability and power in space, his own significance, and the rightfulness of his volitional methods.

Belonging to an actually existing public structures gives the ISTj a sense of his own social significance, which he sees in the service to the ideals of his system: he creates a theoretical basis for it and builds strong administrative structures that are fundamental and inviolable at all periods of time. (The main system can crumble, but its administrative apparatus can quickly undergo a reform and continue to function under another flag and other slogans.)

The ISTj is distinguished by high exactingness towards both himself and towards people around him, and by intolerance of any kinds of manifestations of disorder within the framework of his system and any cultivation of anarchy and chaos within it.

The ISTj sincerely admires such qualities as high work capability. The selfless labor for the good of society, for the good of the team or group - this is the norm of human activity, which is the only one allowed in a healthy and viable social system. And vice versa, any slackness, irresponsibility, and sloppiness undermine social foundations, lead a society to its weakening and destruction, to social calamities and catastrophes; therefore, the LSI considers that it is necessary to fight such manifestations by all means, without pity or any leniency.

The ISTj is always ready to directly counter and fight any manifestations of disorder, incompetence, and irresponsibility in society. (For example, the LSI can spend much of his vacation time fighting the deficiencies in the system of hotel maintenance and nutrition, and later return home tired, worn out, but happy - one additional center of sloppiness has been liquidated by his efforts and now other vacationers can get full service.)

Within the framework of ISTj's system there cannot be simply a group of people - there is a collective, united by common interests and organized hierarchically; irrespective of its membership count and the age of its members, there is always someone appointed to manage and lead it within the "entrusted area" ("commander of the unit", "supervisor of the floor", etc.). The volitional sensing of LSI, in contrast to the militant-moralizing volitional sensing of ESI (ISFj) and the administrative mob boss-like volitional sensing of SLE (ESTp), carries a militant-administrative nature (in view of the particularities of the dual dyad LSI-EIE). This partly explains why within the framework of LSI's social system a group of people becomes converted into a "unit", a "squad", or a "brigade".

The ISTj can settle comfortably into any level of the social hierarchy. For the LSI the main thing is to occupy a place in this system. He or she can carry out any official work with the same zeal, and conduct his business relations in accordance to the occupied position: make demands of subordinates and try not to argue with his higher-ups. "The management knows better" - is an LSI phrase, and the argument: "I was only carrying out orders" - is the most convincing one. And it is incomprehensible to the ISTj how it's possible to dispute this. According to LSI's hierarchical logic, within his system the subordinates must obey those standing above them, and the young must obey the elders.**

[**Editor's note: This is conditioned by LSI's particular form of thinking.]

The ISTj tends to be politely strict in communication. Always disciplined, collected, neat, operative, responsible, and punctual: these qualities ideally correspond to the social function and motivations of sociotype LSI - work for the good of the social system.

His home the LSI also views as an entrusted to him "area" within the system. Therefore, everything in his home becomes subordinated to the system's precise rules. The distribution of family budget, the behavior of the members of family - everything must be subjected to strict control and inspection. The concept of "the order of things" in LSI's household acquires special significance, in both literal and figurative sense - this does not only constitute a designated place for each thing, but also a specific place for each member of the family within the family hierarchy.

ISTj's instrument of willful influence is a creatively used system of encouragements and punishments (the system of "whip and carrot"). Within the entrusted to him "area", the ISTj won't tolerate even the slightest resistance to his will. The shorter the personal distance, the stricter and harsher the measures of his willful influencing of others become.

It is necessary to give the ISTj some credit in that before punishing anyone he typically explains why that person is being punished (it is necessary to edify and raise the consciousness of the member of the society), but if the "misdeed" is repeated all too often, then the LSI can punish without a warning. Moreover, the suddenness of his punishment is often unexpected and therefore frightening: "Music lessons were a real trial for me. They would start with my father carefully tuning the violin, neatly laying out the note sheets, and, most importantly, hanging his belt on the back of the chair. If I got distracted or played a false note, the belt fell directly on me ... However, after such lessons, my father was especially affectionate and put candy under my pillow ... He loved to say that many great musicians were trained by this same method ..."

The ISTj loves to use verified tried-and-tested methods, especially if they agree with his own point of view and are known by him to bring positive results.

ISTj's system of "encouragements and punishments" is constructed on contrasts of sensations, and in this, as any sensing type, the LSI is magnificently discerning - he knows what is real pain and what is real pleasure (and if he doesn't know this yet, then he may, from purely intellectual considerations, want to test this on himself or on others). It must be noted that this form of volitional influencing is meant, first of all, for mobilization and discipline of his dual, ENFj (EIE), for his weak, and sometimes quite inert sensing, which without an appropriate impulse does not "engage" and "start working". Not feelings confidence that he is being guided by a strong and firm hand, without the awareness of the fact that there are limits to all-permissiveness, without sharp contrasts in sensory impressions, the EIE feels poorly - he loses his vitality, his "inner rod", his support and orientation points, and begins to feel depressed and irritated, and starts to annoy other people, provoke them to quarrels, as if demanding that they would prove to him what they are capable of. The EIE respects strength and despises all weaklings and wimps; therefore he sufficiently quickly finds common language with the LSI, sensing in him a person and a partner who is worthy in every respect.

Additionally, at this stage LSI's aspect of "sensing of sensations" (Si) gets turned on, which for the LSI is a demonstrative function that is realized unconsciously - and thus in correspondence to the changes in his moods. Thus, the LSI cannot always fully and consciously acknowledge why he suddenly wished to inflict pain and what motivated him to do this, since this wish arises in him almost instinctively and sufficiently often, at the signs of slightest irritation. Then, later, the LSI can come up with a logical basis for his actions and explain that he did this for educational purposes. If the LSI feels that he has overdone it with his volitional sensing methods, he will certainly try to find a way to make up for this and diminish his fault by a kind act.

The ISTj usually easily wins over the sympathies and positive relation of people around him - he is disciplined with supervisors, strict with subordinates, good-natured and helpful towards his colleagues, harsh and uncompromising with the enemies of "his camp", dear and courteous with women (whose favor he attains by the tactic of "siege and assault of unapproachable fortress"), devoted and thoughtful with his family.

The ISTj builds his relationships on the principle of socially just and socially justified ethics, which is expressed in the following: the degree of responsibility determines the measure of rights. The LSI evaluates the ethics of behavior primarily from the point of view of the rightfulness of the actions of a person. Therefore, the nature of all kinds of relations for the LSI is determined by the degree of mutual commitments and responsibilities.

Within the framework of ISTj's ethics, personal desires and personal rights are given the last place. Only the relation of rights and responsibilities is considered by him: only in that case that you fulfill your duties, you have right to the satisfaction of your desires and needs. The measure of satisfaction of needs is determined, once again, by the measure of distribution of duties and by the degree of the entrusted responsibility: "What is permissible for Jove is not permissible to a bull."

The principle of ISTj's ethical fairness (just as INTj's) first of all comes from the principle of fair distribution of material goods within the framework of a public system - distribution of rights by invested labor, by the personal contribution to the common cause.

Since ISTj's ethics is based on the principle of correlation of mutual commitments, he considers the distribution of privileges according to the degree of responsibility to be completely ethical and fair. Because of this LSI's system of ethics is deeply hierarchical in its essence. Within it one can notice the presence of a logical order of a centralized system of relations. The head of this social structure - the head of family - must be given the most powers and privileges, and this is not up for discussion. The implicit obedience to the acknowledged authority, to "majority" and to "seniority" - is the corner basis of LSI's ethics.

The ISTj extends this principle of mutual commitments into the realm of his personal relationships, but fulfills it only under one condition: the person with whom the LSI forms a relationship must be a co-participant of his social system.

This person must be someone with respect to the ISTj - otherwise there is no basis for ethical equality. If the LSI is meeting with a girl, who is at least considered to be his friend, this already assigns specific obligations to her: she is obligated to be loyal and devoted to him (and to the ideals of his system), she does not have the right to nonchalantly break up relations with him, she does not have the right to behave "as she wishes". In a word, she does not have the right to compromise, undermine, betray the LSI in front of other members of his system - his relatives, friends, colleagues. Otherwise, it will be unfair and unjust with respect to him. And in this case, the LSI may have completely valid, from his point of view, demands with respect to her person: he has introduced her into his circle (even in something "raised" her to his level), she could rely on and use the help of his environment, and this also puts some responsibility on him for her behavior. For this very reason the break up of family relations the LSI considers as tarnish on his reputation. (It is a small thing if suddenly people will say: "How can he lead and manage a group, if he can't even agree with his wife!")

Furthermore, breaking off relations with the ISTj in his understanding is also a break up with his system, which in his eyes is quite terrible, because non-participation of a person in his social system gives sufficient foundation for allowing for anything by him in respect to such a person, any kind of behavior, since in this case the person in LSI's eyes no longer has social significance. To this category the LSI considers himself in the right to add a criminal, as well as a disloyal wife, and a colleague who carelessly fulfills his duties, and, which is no less important, a representative of hostile to him camp. While the LSI himself can be a devoted and loving family man, he can also be merciless and harsh to the families of the "enemies" of his system. In this case LSI's ethics is constructed according to the principle: "an eye for an eye, and a tooth for a tooth".

In his personal relations, the ISTj, as any sensing type, frequently takes initiative in the initial stages of their formation. But if he does not receive support from the side of partner in timely manner, he sufficiently quickly runs into ethical problems, which usually does not happen in partnership with his dual ENFj (EIE) **. (The LSI shares ethical orientation only with his dual, since both of them are oriented at identical ethical values and identical logical principles. Outside of these ethical orientations, it is difficult for the LSI to find people who are close to him in spirit, it is difficult for him to be correctly understood. With the entirely of his inherent optimism and sociability, the LSI moves away from the society each time that he does not find mutual understanding and proper moral support. For this very reason, representatives of this type find it easier to form personal relations within a group of like-minded people, where all surrounding people share his views, and where the LSI can be confident in the loyalty and support of his friends.)

[**Editor's note: This is not always so. EIEs who don't have previous dual experience may misinterpret LSI's behavior and intentions and not extend personal support, in which case the connection may not happen, or even take a negative form if the LSI feels resentful and misunderstood after lack of reciprocation.]

In the aspect of ethics, the most understandable sphere for ISTj are business relations. Thus it is most convenient for him (and he frequently does this) to carry over the stereotype of business relations into the realm of strictly personal relations. This, as it sometimes seems to him, is the only possibility to "create order" in that which is initially met by him as being originally incomprehensible, and in its essence illogical, since it is based on such subjective concepts as feelings and emotions.

The ISTj usually does not understand what logic can there be in that which concerns the sphere of emotions and feelings. He tries to understand motivations of behavior by observing external emotional manifestations, and can accurately and descriptively describe them (or stage them), but to understand them is very difficult for him. The LSI considers (completely correctly) that this does not at all yield to the means of his intellect for understanding: indeed, he has seen the absence of any logic in the behavior of surrounding people so many times. In light of this conclusion, as well as resulting from weak intuition, the principle of ethical fairness becomes convenient for the LSI as a kind of rational ethical standard. The LSI evaluates any retreat from this "standard" extremely negatively, moreover, in all forms of relations, which, in his opinion, do "not fold according to the rules".

In view of his vulnerable ethics and problematic intuition, the ISTj is frequently inclined to assume precisely worse motives in the behavior of people. ("He took my bicycle on purpose, specially to break it.") To re-convince Maxim is sufficiently difficult, sometimes almost impossible, since ethical categories cannot be understood logically, and the LSI does not always consider it possible for himself to understand them.

It may happen that the ISTj sometimes allows himself to believe that at the moment relations are folding "according to the rules", but at this point he still doesn't understand anything in them. If the ISTj is not logically convinced of the fact that relations are folding "honestly", he considers himself in the right to not believe in them. Since he is certain that the degree of the responsibility entrusted to him obliges him to keep vigilant. Due to his weak intuition, the LSI is wary of being too trusting. He considered trustfulness to be a "luxury he cannot allow to himself", for which subsequently he will have to pay dearly. Therefore, the LSI frequently considers his distrustfulness (suspiciousness) to be justified and legitimate. One time composing a negative opinion about a person the LSI usually does not change it.

The ENFj (EIE) is the only type out of all ethical types who completely shares an analogous ethical orientation, since he is oriented at a partner with precisely this kind of problematic in ethical-intuitive sense perception. And precisely in orienting his partner in the necessary ethical and intuitive direction the EIE sees his main predestination. (To expose a potential ill-wisher and to provide the necessary information about him to his dual - it is precisely for this that the EIE builds his intrigue, it is precisely because of this that at the slightest assumption he can produce "convincing" facts: indeed always better to be over-vigilant than under-vigilant. Excess precautions are never harmful, and suspicions do not arise from an empty spot, just like smoke does not occur without fire.) The same purposes and goals define the social function of EIE - observation of the rightfulness of behavior within the framework of ethical relations of an existing social structure.

In interaction with a psychologically incompatible partner the ISTj does not receive from him or her the needed information about the ethical potential of his nearest environment; therefore, frequently without a visible reason, on any occasion, the LSI gets a desire to test the devotion and obedience of his partner, and other members of his family, moreover, in this he shows exceptional resourcefulness. (If, for example, the LSI becomes suspicious that the assigned task was not carried out sufficiently honestly, he will send someone else (whom he trusts more) in order to check the assignment: "My father sent me to bakery to buy bread. I came back with nothing - the bakery was closed until dinner. He did not believe me and sent my sister. My sister returned back with the bread - they already opened bakery by the time she got there. My father decided that I have lied to him and punished me." Another example: a representative of this type decided to test his wife for marital faithfulness and sent his friend to actively court her, and to then report to him about the results.) Of course in the partnership with the EIE the LSI does not have a basis for such behavior - in the devotion of EIE the LSI usually does not experience doubts.

No matter how ISTj's personal relations fold, they, in his opinion, on no account must interfere with business relations, just as feelings must not interfere with reason. Therefore, it is undesirable to pull the LSI away from his job or career in favor of family interests - for his this is a hard sacrifice to make. (The EIE, incidentally, is unlikely to put the LSI before such choice, since he has similar convictions). But if the LSI nevertheless agrees to sacrifice his career, for him this is a heavy and deep wound and a life-long offence, which will without a doubt have an effect on his personal relations.

The thorough concreteness of ISTj's logic does not leave particular room for flights of fantasy and free train of thought. This circumstance frequently makes the LSI regret the fact that the most interesting solutions and the most daring ideas do not get proposed by him but by someone else, that he himself did not think of them.

There are moments when the ISTj very acutely feels the limitations of his intellectual possibilities. He gets a sense of being in a dead end situation, a blind alley, from which there is only one exist, one way out - a bright and fresh idea, which as it seems to the LSI will come to him any minute now, but for some reason this is not what happens. Sometimes the LSI feels frightened by the thought of weakness of his own intellectual potential (that for sure is visible to all right now) and by the impossibility of finding a solution or a way out by himself; the feeling of his complete insipidness, worthlessness, and complete failure overtakes him.

The ISTj is also disconcerted when he doesn't receive important information on a very significant to him project in a timely manner: on the ratio of forces in the system and about his own position in it, at the given moment or in the future.

The ISTj painfully endures a state of lack of information and uncertainty of his position in any given plan: in terms of work and work schedule, in terms of his career, and in terms of his relations with surrounding people, — it is terrible for the LSI to end up "not at the job" in the prevailing around him system of relations, it is terrible to get "thrown overboard", to end up "outside". It is for this very reason that the ISTj values stability within the framework of any system of relations. In this way he tries to adapt to the most difficult and most inconvenient circumstances: the LSI is ready to work under enormous overloads, in the most risky conditions, for the smallest portions, only to not fall out of the framework of the system. For the LSI it is incomprehensible, for example how it's possible to not value one's place of work, or how it's possible not to see the advantages of the system that provides people with employment.

The ISTj prefers to change his place of work infrequently: indeed, "jumping from the place to place" one can never build himself a decent career. Furthermore, the process of search for new work is unpleasant to the ISTj - the competitions, the interviews, the questionnaires, the tests, and so on; it is unpleasant to think that instead of him someone else will get hired. In addition, the uncertainty connected to undefined working conditions at the new place, and the uncertainty in relations with the new coworkers and management, are all frightening and worrying thoughts for him.

Just as the ISTj fears the disintegration of relations in the "entrusted to him section", he fears the disintegration of relations in his own family. If premarital relations fall apart (which the LSI, by the way, doesn't always approach seriously) — this is upsetting, this is shameful, this is painful, but this is not yet a tragedy; a true tragedy is when a marriage and a family falls apart. At the moment of break up the LSI tries to be the initiator of reconciliation. If reunification proves to be impossible (in a highly conflicting situation), the ISTj falls into such desperation that he can go for the most extreme and exceptional measures.

Usually assuming worst motivations in people's actions, the ISTj greatly dislikes it when someone behaves towards him in a dishonest, ugly, unworthy, or simply tactless way. For example, even something as minor as this: the LSI finds it very unpleasant when someone takes his things without asking. (Haven knows what thoughts will come to his mind when he will be searching for the item!) The ISTj also does not sympathize with those people who aren't in the habit of returning things in a timely manner - such a person is always a cause of suspicion. (Incidentally, EIEs don't permit themselves to take other people's things, perhaps only with a conscious intention, to take revenge. For example: EIE-child decided "to punish" his sister in the morning and hid a part of her uniform before she had to go to school; as a result, his sister was late to the lesson and got a late mark - a "punishment" calculated precisely for the punctual and pedantic LSI.)

The ISTjs try to avoid the company of people who are capable of unpredictable behavior, extravagant tricks, eccentric jokes, familiarity, tactless ruses, in a word: all those who are capable of causing inconveniences, creating additional problems, or simply placing the ISTj in a foolish and indecent position.

The ISTj does not sympathize with those people who prefer to achieve success the easy way. The LSI does not like sneaky wily up-starts. He does not believe in easy success. He considers that talent is, first of all, much of hard work and labor.

The ISTj dislikes it when his abilities or possibilities are being discussed. The LSI also dislikes it when another person's luck is set before him as an example. He has no special liking of people who "got lucky" or "lucked in". It's better to not discuss the topics of success and luck in presence of the LSI, since at this moment he will experience very discomforting feelings and perceive what has been said exclusively as "stones thrown into his garden". Success in ISTj's understanding can be only in work and labor and only earned and deserved; everything else, in his opinion, is nothing more than a fake enterprise, a scam or ruse, which inevitably will be unraveled.

The ISTjs fear fabrications, hoaxes, shams, fake information and invented facts; they fear to get exposed, and for this very reason they fear to deceive and lie themselves, since they are unconsciously oriented at the suspicious and perceptive EIE "Hamlet".

Therefore even in the most awkward situation for the ISTj it is much more convenient to refer to some conventional position, to certain objective information, for authenticity of which someone else will have to answer, than to lie or invent something and take upon himself the entire responsibility for the consequences. (The ISTj prefers to trust those facts and information that are given to him, but for their authenticity, in his opinion, the person who has provided them is responsible. However, if manipulation of facts is advantageous to his system and is done under the approval of his superiors, the LSI may consider this to be permissible - the main thing is that he won't be the one to answer for their validity.)

Many troubles for the ISTj causes his habit to speak maximally concretely, constantly clarifying and explaining his thoughts. If in an official report it is sometimes possible for him to use general phrases, then in day-to-day conversations he sometimes says too much. Fortunately, he has such a dual as ENFj who is the only one capable of persuading the ISTj to stop this dangerous habit. Usually, after LSI's "frank revelations", the EIE sketches for him the gloomiest prospects, the most terrible consequences of his rash and poorly thought out words. Moreover, although these warning are not always pleasant for him to hear, the LSI receives them with appreciation, since he understands that his partner does this not from desire to simply scare him, but namely from the fear for his life, his fate, his position in the system.

ISTjs don't consider themselves to be trusting people and are greatly surprised that in spite of this and all of their efforts to be prudent and farsighted, from all possible versions and combinations, they, for some reason, often pick the losing one. Why even with the most thorough analysis of their own mistake and mistakes of others they manage to "end up in a trap quicker than anyone else". Sometimes it is precisely inside this "trap" that the ISTj sees a way out of a dead end - such a harsh joke LSI's "problematic" intuition plays on him.

For this very reason, the ISTj greatly fears to be tricked and cheated, but frequently (especially in his youth) he becomes a victim of his own carelessness. Which is why it is very important for the LSI to have confidence in the faithfulness, honesty, and devotion of people who are close to him. It is very important that next to him there would be a person whom he could fully trust and on whom could rely as on himself (in extreme conditions, to which LSI's social activity is oriented, this is a vital necessity). Therefore, nature itself has intended for the ISTj such a partner as his dual - the ENFj.

Specifically the ENFj, being subconsciously oriented at "intuitive blindness" and lack of ethical defense of ISTj, constantly conducts a kind of "cleanings" both in his nearest environment and in the environment of people close and dear to the ENFj. The ENFj does not tolerate any suspicious personalities in his nearest to circle, and if such a person appears near his partner, he or she will immediately get exposed and banished. Typically a smallest reason or occasion is sufficient for the EIE to demand breaking off relations with a suspicious subject: the EIE will create intrigue, gossip, tell tall tales, give false evidence, threaten, produce ultimatums, but he will do everything possible that relationship with a dangerous for him and his friends person would be torn apart without delay and irrevocably i.e. irreparably damaged. ("Immediately, here now, while I am here call him and say that you wish to have nothing to do with him! Otherwise none will deal with you in the future! Choose - either him or us!")

It is understandable that precisely with such a partner that the ISTj feels himself thoroughly protected from all sides: only in this case everything in intuitive-ethical sense gets resolved for him, everything is thought out and calculated, and he only needs to do that which is required from him. Only when sensing such protection does the LSI allow himself to relax, to loosen up, to become sociable, to open up and become uninhibited in his words, behavior, and relations, but, it goes without saying, his personal trustworthy relations in this case will be limited only to the closest circle, with which he completely suffices as an introvert.

The ISTj very much likes to live in an emotionally saturated, bright, and vivid manner. He likes people with restless and rebellious hearts and souls, who can create bright emotional impressions, fill life with strong yet pleasant emotions - without such impressions the LSI quickly loses his vitality, "turns sour", becomes stiff, formal, and dull. Sometimes he feels himself sick, sluggish, deprived of liveliness; he begins to feel depressed, falls into hypochondria and misanthropy.

Meanwhile, under EIE's emotional influence the LSI blooms like a flower washed over by the rain. He literally begins to sparkle with emotions.

Interaction with a dualized LSI can be a rare pleasure - he makes for a very interesting conversation partner, charming, witty, and what talent: he sings, makes parodies, composes poems impromptu - a sheer fairy tale! Dualized representatives of this type have long time ago won over the public sympathies by becoming popular movie actors, hosts of well-known talk shows and entertaining telecasts, captains of the strongest stand-up comedy teams.

For the ISTj it is very important that his life would be filled with bright emotional events. He quickly "charges up" from the common emotional elation, especially, if these are strong and sincere emotions. The LSI likes the feeling of a public holiday, where he feels himself a part of general celebration. The LSI in general likes holidays and celebrations with bright entertaining showcases. LSIs love the magnificently designed solemn ceremonies: the openings of festivals, Olympiads, celebrations for the occasion of adopting the oath. (The later is especially significant and sacred in this dyad: the union of "Maxim" and "Hamlet" - is the union of force and ideology. The ritual of making an oath, even for children, in the "Maxim-Hamlet society" is conducted very solemnly, as the celebration of devotion and loyalty - qualities of special value to both "Maxim" and "Hamlet".)

The LSI often experiences the need for a change of moods. Possibly for this reason (especially in the absence of his dual, the EIE) he tries to create an emotional tone in his circle of friends himself. Sometimes, at the peak of the holiday, a non-dualized LSI can suddenly feel a need for deep melancholy emotions. It is good if in this case he sings himself or plays a melancholy song, otherwise, it has happened, that he could play for his guests the funeral march of Chopin. A similar prank can be expected from an EIE, but the LSI will most likely do something like this unconsciously - he simply feels a sudden strong yearning for heartache and sadness.

The unconsious need for changes of moods, in sharp contrasting emotional sensations, as well as the constant need to see feelings of a partner expressed precisely in such a form, in which the LSI is capable of noticing them, makes the LSI sometimes be the unconscious initiator of family scandals. (In cases when he doesn't live as part of dual pair, in which he usually doesn't get bored.)

It is very important to understand this trait of this sociotype, and, no matter how much one values the outward peace and calm in the family (and perhaps precisely for the sake of it), it is desirable to try to fulfill the need of a dear LSI spouse with sharp emotional sensations, moreover, doing so by precisely those means that he himself so obviously suggests and hints at, provoking a scandal. It is useful to remember that the LSI respects power - one of the basic values of his own sociotype. He respects an ability to give a rebuff to his sometimes intentionally harsh and unreasonable demands, with which he purposefully tests his partner in order to check his partner's system of values and views, and to become confident that his partner is actually worthy. This possibly explains the cocky and contentious nature of LSIs even in early childhood: it is not only a method of imposing his own system of relations, but also a distinctive way of searching for his dual, since young EIEs often exhibit similar qualities.

Sincerity in the expression of feelings - is one of the most important values of this dyad. Therefore, true feelings and true love for himself the LSI visualizes precisely in interpretation of type EIE. True feelings, in the opinion of this dyad, must undergo tests by pain and by suffering, which further ennobles them, makes them stronger, truly beautiful and viable. (Moreover such tests are applied not only to feelings of love alone, but also to friendship, to loyalty to a duty, and to feelings of patriotism.)

The LSI with his keenly sensitive and critical power of observation becomes convinced precisely by EIE's emotions - sincere and refined. Their touching effect and their melancholy predispose the LSI and provide nourishment for his intellect; it is through these emotions that the LSI obtains the most accurate ethical orientation. ("I was immediately captivated by her eyes, I searched for a girl precisely with such eyes ..." - Gleb Panfilov about Ina Churikov)

No other partner, except for the EIE, is capable of convincing the LSI of the sincerity and depth of their experiences and feelings. The EIE is the only one whom the LSI is able to trust completely.

Just as all rational sensing types, the ISTj is distinguished by being taken up by the matters of the current moment to the point of saturation and even overload. The phrase "current moment" is in itself very much a "Maxim's" term. The LSI is constantly observing and analyzing "the current moment" in time - charting graphs, writing reports, conducting meetings about the state of things at the "current time".

The super-significance of this "current moment" holds the LSI in a state of constant tension, in a state of constant readiness to apply all his forces for the sake of the importance of the "present moment".

An impression arises that the ISTj has no other ways of perceiving time, that he has no other temporal categories, except for this "current moment", and this is indeed so in reality. Formally, the LSI also has an abstract notion of the distant "bright future", into which, if he's solidly positioned in a framework of his system, he looks with relative confidence, but about which, in reality, he thinks no more than about life after death. There is the recent past - which very recently was the "current moment", and which is distinguished from today's "current moment" only by some statistical indices. There is the distant past - of which the LSI knows from hearsay and in which he's even ready to believe, but he cannot judge about it on his own, because this concept includes all that was before he has been born; and from the moment that the LSI was born he, once again, only had the "current moment".

The ISTj's time belongs to his work in the system; therefore his temporal categories are directly connected with the "temporal indices" of his system. His own orientation points in time become substituted by the orientation points of the system in which he works: end of the quarter - beginning of the quarter, time of summer vacations, the start of the shift, working time, etc.

The time of the workdays does not belong to him, but to his assignments and responsibilities; the ISTj considers that a workday can always be filled up and won't allow neither himself nor his employees to leave work before the designated time (who knows whose assistance might be required). The LSI likes to check on his subordinates: when have they arrived at work, when have they left work. If his employees complete the work too quickly, he might put together an inspection committee to check on everything, to examine the time schedule, to change the plan, to lower the quotes.

Being chronically incapable of waiting within the framework of his personal life, within the framework of his work time the LSI is ready to wait as much as is required: he has nowhere to hurry, he is already at work.

ISTj's temporal attitudes and relations within his system are determined by his position in it. He won't rush and hurry his supervisors to come to a decision, but he will push his subordinates to realize this decision within compressed periods of time (of course, in the mean time, demanding high quality of work, although it is precisely the work quality that suffers through this). The LSI in his own manner ignores the time factor - he substitutes it with the factor of "enthusiasm of the workgroup". The LSI himself will join and adopt the rhythm that is required for production. Indeed, he works most productively precisely in conditions of condensed time frames and tight deadlines, which makes the ISTj indispensable in emergency situations.

It is important to the LSI to receive information about the the time frame in which the work needs to be completed. If, for example, he was given instructions that he needs to meet the request within a 2 week period, this will be executed, but if he receives no instructions of the type then what may occur is "bureaucratic mayhem and misconduct".

ISTj's time is static - it doesn't change for him and it doesn't change him. No matter how much the historical eras change in their appearance, for as long as there are administrative systems in them, the LSI will live and work within their frameworks. When the epoch of the predominant hierarchical system passes and the LSI "falls out" of the system, he starts to live "outside time": he doesn't see himself in the future and instead longs for the past. In such cases, he tries to reanimate the pieces of broken down systems, tries to re-establish their connections and work within the framework of these links, however fragile they might be, until his dual the EIE fills them with new ideas that correspond to the spirit of the present times. It is then that the LSI will, with full investment of his efforts, strengthen and improve this new system, to not only introduce it into the society, but also make it be the predominant one within it. (Example: the victory of Communists in Duma elections in 1995 and their attempt to re-create USSR.)

The global temporal orientation points the LSI sees only with the delivery of his dual the EIE.

The ISTj's aspect of "logic of actions" can be examined in two ways: relative to its position in a social system and relative to its position outside of it i.e. in the sphere of personal initiatives.

Working in some social system for the ISTj is undoubtedly more preferable. And precisely in this direction he tries to apply the maximum of his efforts, while working from a personal initiative for him is rather difficult: this is not only due to his weak intuition of possibilities (Ne), but also because a personal initiative contradicts his logical program and places him outside of a social system in general. An initiative outside of the system is anti-social, this is a reprimandable, even criminal initiative (which is exactly what happens when the LSI "falls out" of the predominating social system — he orients himself against the dominant society and automatically forms an "anti-system").

Therefore in the social sense the business activity of the ISTj is directed at improvement of his closed and static system, and consists of an agonizing search for the solution of a continuously vital problem — how to make this system self-sufficient. The solution to this problem the LSI sees in reasonable, valid, and socially justified distribution of material goods on all levels of the hierarchy, in order to strengthen those levels that check and lead distribution and stimulate those levels that actually produce the goods.

In this question the LSI is an unsurpassed virtuoso. What is the worth of only one such trick as "artificial creation of commodity scarcity"! How will you disappear from the system and manage without your rations, if "beer is only for the members of the trade union"?

The ISTj knows how to creatively "drive" a person into the system and knows how to make a person work. (A penny would be the worth of his entire volitional sensing, and also his structural-instructional logic, if the LSI didn't know how to do this!) All these "methods of simulating the economy" and "material encouragements", all these "boards of honor" and "windows of satire", all these "meetings" and "congresses" with the "special-canteen" - this entire holiday of "work enthusiasm" and honors for the "front-rank workers of production" and "innovators" - all of this is nothing more than the methods of maximum use of internal reserves in the conditions of a closed hierarchical social system, by redistribution of material goods. (By the way, it is only with problematic intuition, incapable of seeing further the "current moment", that it is possible to explain the introduction of the "proposals for improvement" that produce doubtful immediate benefit, but that lead to ecological catastrophes.)

The question begs itself: where is the introduction of advanced technologies, where the encouragement of individual initiative and enterprise? Under such social conditions the aspect of "logic of actions" (Te) falls into the region of extruded values, and gets presented and interpreted as a sphere of personal interests that contradicts the interests of society, and is therefore harmful and dangerous for it.

The social role of "logic of actions" of ISTj gets expressed in development and introduction of the systems of economic stimulation and realization of control of the distribution of material goods.

(To questions of control the ISTj relates with special respect, as well as considers it proper and necessary to apply these methods of control to himself. In places and organization where control is not achieved sufficiently thoroughly, the LSI is inclined to redistribute material goods with his personal interests as a priority, considering in fairness that if the management or authorities are so careless in instituting and keeping up control, this means that the "goods" are not too needed by them, therefore, there is no large misfortune if they receive something less than these goods. In any case, when dealing with an LSI one should remember that a system of strict accounting, calculation, and control won't offend him in any shape or form.)

In everyday life, representatives of this type are sufficiently practical. LSIs know how to distribute and check family budget, but they are not always farsighted — often in small immediate benefit they do not see possible large losses in the future.

The work of ISTj always clearly showcasts both strong and weak aspects of his sociotype. Logically thought out, highly professionally executed, thoroughly worked out in terms of details, it still must be, without fail, vividly ideologically or socially oriented.

The latter fact is especially important for the ISTj for whom it is difficult to work personally for himself, and much easier to do this type of work for someone else who orders or requests it. This trait is also inherent to the demonstrative sensing of ISFj (ESI), and is explained by the fact that the demonstrative function works more actively not so much for the individual himself or herself, as for the support of the painful function of the person's dual i.e. it is oriented outwardly. Thus, the LSI can unsuccessfully and at length reflect on the emblem of his own visit card, but he will quickly and easily do this for a customer on the style and theme requested. For the LSI it is easier to design an exhibition pavilion or a holiday area, since here there is a concrete theme and symbols, than to develop a standard project for an apartment home, where there is neither symbolism nor thematics, and he is only given a floor plan, some empty rectangle with which it is difficult to devise anything interesting due to his weak intuition of possibilities. (The architecture of VDNKh pavilions are a typical model of LSI design.)

The sense of aesthetics of the ISTj is formed under the effect of sensing of ISFp (SEI), but it is directed toward the "servicing" of the weak and vulnerable sensing of his dual the ENFj (EIE). From SEI - the demonstrative sensing function of the LSI gets a certain element of holiday refinement, from EIE - its ideological content and theatrical decorativeness (it is sufficient to recall the decorative garlands made from vegetables and fruits, wheat ears, and ribbons of the times of "Stalin empire style"). From himself the LSI adds the "aesthetics of strength and order" — strict symmetry and monumentality of forms.

The aesthetics of the ISTj — is "a social phenomenon", this the aesthetics of his system, his epoch, which, as it has been already mentioned, the LSI has an ability "to conserve" or "safeguard" in the expectation of its hour, which gets expressed in a unique style of ISTj retro — a style that is nostalgic of the epochs of totalitarian systems. (In this sense the "German empire style" of the 30s-40s and the "Stalin empire style" of 30s-50s that have taken as a model the military-totalitarian aesthetics of ancient Roman empire can also be viewed as examples of LSI's style of retro.) In our times, LSI's retro is manifested as a sporty-business style in the spirit of the 30s, and in popular music, groups such as "Doctor Watson" (style of 30s-50s) and "Na-Na". It is possible to predict for the near future the appearance of LSI's retro, longing for some specific military style of the "epoch of stagnation".

The ISTj - is the "artistic decorator" of his epoch and his system - in this lies the social role of the demonstrative function of his intellect.