Under sensation I include all perceptions by means of the sense organs - CW Vol 6 Psychological Types - par 899

sensation should convey concrete reality to us through seeing, hearing, tasting, etc. - CW Vol 6 Psychological Types - par 900

there are many people who restrict themselves to the simple perception of concrete reality, without thinking about it or taking feeling values into account. They bother just as little about the possibilities hidden in a situation. I describe such people as sensation types. - CW Vol 6 Psychological Types - par 901

Sensation establishes what is actually present - CW Vol 6 Psychological Types - par 958

The essential function of sensation is to establish that something exists - CW Vol 6 Psychological Types - par 983

There are people for whom the numinal accent falls on sensation, on the perception of actualities, and elevates it into the sole determining and all-overriding principle. These are fact-minded men, in whom intellectual judgment, feeling, and intuition are driven into the background by the paramount importance of actual facts. - CW Vol 6 Psychological Types - par 984

Consciousness is primarily an organ of orientation in a world of outer and inner facts. First and foremost, it establishes the fact that something is there. I call this faculty sensation. - CW Vol 8 The Structure and Dynamics of the Psyche - par 256

Consciousness seems to stream into us form outside in the form of sense-perceptions. We see, hear, taste, and smell the world, and so are conscious of the world. Sense-perceptions tell us that something is. But they do not tell us what it is. - CW Vol 8 The Structure and Dynamics of the Psyche - par 288

sensation (reality-sense) - CW Vol 10 Civilization in Transition - par 626

It is perceived as something that exists (sensation); - CW Vol 10 Civilization in Transition - par 774

In the diagram, sensation is given as the peripheral function. By it man gets information from the world of external objects. - Analytical Psychology - pg 60-62

Sensation tells us that a thing is. - Analytical Psychology - pg 29

First of all we have sensation, our sense function. By Sensation I understand what the French psychologists call 'la fonction du reel', which is the sum-total of my awareness of external facts given to me through the function of my senses. So I think that the French term 'la fonction du reel' explains it in the most comprehensive way. Sensation tells me that something is: it does not tell me what it is and it does not tell me other things about that something; it only tells me that something is. - Analytical Psychology - pg 28+

Sensation (i.e., sense perception) tells us that something exists; - Man and His Symbols - pg 49

Sensation tells you that there is something. - Memories, Dreams, Reflections - pg 306

Sensation establishes what is actually given - Modern Man in Search of a Soul - pg 96

by thinking I mean the function of intellectual cognition and the forming of logical conclusions; - CW Vol 6 Psychological Types - par 899

thinking should facilitate cognition and judgment - CW Vol 6 Psychological Types - par 900

Others are exclusively oriented by what they think, and simply cannot adapt to a situation which they are unable to understand intellectually. I call such people thinking types. - CW Vol 6 Psychological Types - par 901

thinking enables us to recognize its meaning - CW Vol 6 Psychological Types - par 958

thinking tells us what it means - CW Vol 6 Psychological Types - par 983

When the accent falls on thinking, judgment is reserved as to what significance should be attached to the facts in question. And on this significance will depend the way in which the individual deals with the facts. - CW Vol 6 Psychological Types - par 984

Another faculty interprets what is perceived; this I call thinking. By means of this function, the object perceived is assimilated and its transformation into a psychic content proceeds much further than in mere sensation. - CW Vol 8 The Structure and Dynamics of the Psyche - par 256

Supposing we hear a noise whose nature seems to us unknown. After a while it becomes clear to us that the peculiar noise must come from air-bubbles rising in the pipes of the central heating: we have recognized the noise. This recognition derives from a process which we call thinking. Thinking tells us what a thing is. - CW Vol 8 The Structure and Dynamics of the Psyche - par 288

The process of recognition can be conceived in essence as comparison and differentiation with the help of memory. When I see a fire, for instance, the light-stimulus conveys to me the idea “fire.” As there are countless memory-images of fire lying ready in my memory, these images enter into combination with the fire-image I have just received, and the process of comparing it with and differentiating it from these memory-images produces the recognition; that is to say, I finally establish in my mind the peculiarity of this particular image. In ordinary speech this process is called thinking. - CW Vol 8 The Structure and Dynamics of the Psyche - par 290

[thinking (intellect)] - CW Vol 10 Civilization in Transition - par 626

it is recognized as this and distinguished from that (thinking); - CW Vol 10 Civilization in Transition - par 774

In the diagram … In the second circle, thinking , he gets what his senses have told him; he will give things a name. - Analytical Psychology - pg 60-62

Thinking tells us what that thing is - Analytical Psychology - pg 29

The next function that is distinguishable is thinking. Thinking, if you ask a philosopher, is something very difficult, so never ask a philosopher about it because he is the only man who does not know what thinking is. Everybody else knows what thinking is. When you say to a man, 'Now think properly', he knows exactly what you mean, but a philosopher never knows. Thinking in its simplest form tells you what a thing is. It gives a name to the thing. It adds a concept because thinking is perception and judgement. (German psychology calls it apperception.) - Analytical Psychology - pg 28+

thinking tells you what it is; - Man and His Symbols - pg 49

Thinking, roughly speaking, tells you what it is. - Memories, Dreams, Reflections - pg 306

thinking enables us to recognize its meaning - Modern Man in Search of a Soul - pg 96

feeling is a function of subjective valuation; - CW Vol 6 Psychological Types - par 899

feeling should tell us how and to what extent a thing is important or unimportant for us - CW Vol 6 Psychological Types - par 900

Others, again, are guided in everything entirely by feeling. They merely ask themselves whether a thing is pleasant or unpleasant, and orient themselves by their feeling impressions. These are the feeling types. - CW Vol 6 Psychological Types - par 901

feeling tells us its value - CW Vol 6 Psychological Types - par 958

feeling what its value is - CW Vol 6 Psychological Types - par 983

If feeling is numinal, then his adaptation will depend entirely on the feeling value he attributes to them. - CW Vol 6 Psychological Types - par 984

A third faculty establishes the value of the object. This function of evaluation I call feeling. The pain-pleasure reaction of feeling marks the highest degree of subjectivation of the object. Feeling brings subject and object into such a close relationship that the subject must choose between acceptance and rejection. - CW Vol 8 The Structure and Dynamics of the Psyche - par 256

Supposing we hear a noise whose nature seems to us unknown. After a while it becomes clear to us that the peculiar noise must come from air-bubbles rising in the pipes of the central heating … I have just called the noise “peculiar.” When I characterize something as “peculiar,” I am referring to the special feeling-tone which that thing has. The feeling-tone implies an evaluation. - CW Vol 8 The Structure and Dynamics of the Psyche - par 288-289

feeling (valuation) - CW Vol 10 Civilization in Transition - par 626

it is evaluated as pleasant or unpleasant, etc. (feeling); - CW Vol 10 Civilization in Transition - par 774

Then he will have a feeling about them[information from the world of external objects]; a feeling-tone will accompany his observation. - Analytical Psychology - pg 60-62

feeling tells us what it is worth to us. - Analytical Psychology - pg 29

The third function you can distinguish and for which ordinary language has a term is feeling. … Feeling informs you through its feeling-tones of the values of things. Feeling tells you for instance whether a thing is acceptable or agreeable or not. It tells you what a thing is worth to you. On account of that phenomenon, you cannot perceive and you cannot apperceive without having a certain feeling reaction. - Analytical Psychology - pg 28+

feeling tells you whether it is agreeable or not; - Man and His Symbols - pg 49

Feeling tells you whether it is agreeable or not, to be accepted or rejected. - Memories, Dreams, Reflections - pg 306

feeling tells us its value - Modern Man in Search of a Soul - pg 96

intuition I take as perception by way of the unconscious, or perception of unconscious contents - CW Vol 6 Psychological Types - par 899

intuition should enable us to divine the hidden possibilities in the background, since these too belong to the complete picture of a given situation. - CW Vol 6 Psychological Types - par 900

Finally, the intuitives concern themselves neither with ideas nor with feeling reactions, nor yet with the reality of things, but surrender themselves wholly to the lure of possibilities, and abandon every situation in which no further possibilities can be scented. - CW Vol 6 Psychological Types - par 901

intuition points to possibilities as to whence it came and whither it is going in a given situation. - CW Vol 6 Psychological Types - par 958

intuition surmises whence it comes and whither it goes. - CW Vol 6 Psychological Types - par 983

Finally, if the numinal accent falls on intuition, actual reality counts only in so far as it seems to harbour possibilities which then become the supreme motivating force, regardless of the way things actually are in the present. - CW Vol 6 Psychological Types - par 984

These three functions would be quite sufficient for orientation if the object in question were isolated in space and time. But, in space, every object is in endless connection with a multiplicity of other objects; and, in time, the object represents merely a transition from a former state to a succeeding one. Most of the spatial relationships and temporal changes are unavoidably unconscious at the moment of orientation, and yet, in order to determine the meaning of an object, space-time relationships are necessary. It is the fourth faculty of consciousness, intuition , which makes possible, at least approximately, the determination of space-time relationships. This is a function of perception which includes subliminal factors, that is, the possible relationship to objects not appearing in the field of vision, and the possible changes, past and future, about which the object gives no clue. Intuition is an immediate awareness of relationships that could not be established by the other three functions at the moment of orientation. - CW Vol 8 The Structure and Dynamics of the Psyche - par 257

The intuitive process is neither one of sense-perception, nor of thinking, nor yet of feeling, although language shows a regrettable lack of discrimination in this respect. One person will exclaim: “I can see the whole house burning down already!” Another will say: “It is as certain as two and two make four that there will be a disaster if a fire breaks out here.” A third will say: “I have the feeling that this fire will lead to catastrophe.” According to their respective temperaments, the one speaks of his intuition as a distinct seeing, that is he makes a sense-perception of it. The other designates it as thinking: “One has only to reflect, and then it is quite clear what the consequences will be.” The third, under the stress of emotion, calls his intuition a process of feeling. But intuition, as I conceive it, is one of the basic functions of the psyche, namely, perception of the possibilities inherent in a situation. - CW Vol 8 The Structure and Dynamics of the Psyche - par 292

intuition (perception of possibilities) - CW Vol 10 Civilization in Transition - par 626

intuition tells us where it came from and where it is going. This cannot be perceived by the senses or thought by the intellect. Consequently the object’s extension in time and what happens to it is the proper concern of intuition. - CW Vol 10 Civilization in Transition - par 774

And in the end he will get some consciousness of where a thing comes from, where it may go, and what it may do. That is intuition , by which you see round corners. - Analytical Psychology - pg 60-62

There is another category, and that is time. Things have a past and they have a future. They come from somewhere, they go to somewhere, and you cannot see where they came from and you cannot know where they go to, but you get what the Americans call a hunch. For instance, if you are a dealer in art or in old furniture you get a hunch that a certain object is by a very good master of 1720, you get a hunch that it is a good work. Or you do not know what shares will do after a while, but you still get the hunch that they will rise. That is what is called intuition, a sort of divination, a sort of miraculous faculty. - Analytical Psychology - pg 29

The last-defined function, intuition, seems to be very mysterious, and you know I am 'very mystical' as people say. This then is one of my pieces of mysticism! Intuition is a function by which you see round corners, which you really cannot do; yet the fellow will do it for you and you trust him. It is a function which normally you do not use if you live a regular life within four walls and do regular routine work. But if you are on the Stock Exchange or in Central Africa, you will use your hunches like anything. You cannot, for instance, calculate whether when you turn round a corner in the bush you will meet a rhinoceros or a tiger - but you get a hunch, and it will perhaps save your life. So you see that people who live exposed to natural conditions use intuition a great deal, and people who risk something in an unknown field, who are pioneers of some sort, will use intuition. Inventors will use it and judges will use it. Whenever you have to deal with strange conditions where you have no established values or established concepts, you will depend upon that faculty of intuition. - Analytical Psychology - pg 28+

intuition tells you whence it comes and where it is going. - Man and His Symbols - pg 49

And intuition— now there is a difficulty. You don't know, ordinarily, how intuition works. When a man has a hunch, you can't tell exactly how he got at that hunch, or where that hunch comes from. There is something funny about intuition. - Memories, Dreams, Reflections - pg 306

intuition points to the possibilities of the whence and whither that lie within the immediate facts. - Modern Man in Search of a Soul - pg 96

Par 899 - Under sensation I include all perceptions by means of the sense organs; by thinking I mean the function of intellectual cognition and the forming of logical conclusions; feeling is a function of subjective valuation; intuition I take as perception by way of the unconscious, or perception of unconscious contents


Par 900 - thinking should facilitate cognition and judgment, feeling should tell us how and to what extent a thing is important or unimportant for us, sensation should convey concrete reality to us through seeing, hearing, tasting, etc., and intuition should enable us to divine the hidden possibilities in the background, since these too belong to the complete picture of a given situation.


Par 901 - In reality, however, these basic functions are seldom or never uniformly differentiated and equally at our disposal. As a rule one or the other function occupies the foreground, while the rest remain undifferentiated in the background. Thus there are many people who restrict themselves to the simple perception of concrete reality, without thinking about it or taking feeling values into account. They bother just as little about the possibilities hidden in a situation. I describe such people as sensation types. Others are exclusively oriented by what they think, and simply cannot adapt to a situation which they are unable to understand intellectually. I call such people thinking types. Others, again, are guided in everything entirely by feeling. They merely ask themselves whether a thing is pleasant or unpleasant, and orient themselves by their feeling impressions. These are the feeling types. Finally, the intuitives concern themselves neither with ideas nor with feeling reactions, nor yet with the reality of things, but surrender themselves wholly to the lure of possibilities, and abandon every situation in which no further possibilities can be scented.


Par 958 - Sensation establishes what is actually present, thinking enables us to recognize its meaning, feeling tells us its value, and intuition points to possibilities as to whence it came and whither it is going in a given situation.


Par 983 - The essential function of sensation is to establish that something exists, thinking tells us what it means, feeling what its value is, and intuition surmises whence it comes and whither it goes.


Par 984 - There are people for whom the numinal accent falls on sensation, on the perception of actualities, and elevates it into the sole determining and all-overriding principle. These are fact-minded men, in whom intellectual judgment, feeling, and intuition are driven into the background by the paramount importance of actual facts. When the accent falls on thinking, judgment is reserved as to what significance should be attached to the facts in question. And on this significance will depend the way in which the individual deals with the facts. If feeling is numinal, then his adaptation will depend entirely on the feeling value he attributes to them. Finally, if the numinal accent falls on intuition, actual reality counts only in so far as it seems to harbour possibilities which then become the supreme motivating force, regardless of the way things actually are in the present.

Par 256 - Consciousness is primarily an organ of orientation in a world of outer and inner facts. First and foremost, it establishes the fact that something is there. I call this faculty sensation. By this I do not mean the specific activity of any one of the senses, but perception in general. Another faculty interprets what is perceived; this I call thinking. By means of this function, the object perceived is assimilated and its transformation into a psychic content proceeds much further than in mere sensation. A third faculty establishes the value of the object. This function of evaluation I call feeling. The pain-pleasure reaction of feeling marks the highest degree of subjectivation of the object. Feeling brings subject and object into such a close relationship that the subject must choose between acceptance and rejection.

Par 257 - These three functions would be quite sufficient for orientation if the object in question were isolated in space and time. But, in space, every object is in endless connection with a multiplicity of other objects; and, in time, the object represents merely a transition from a former state to a succeeding one. Most of the spatial relationships and temporal changes are unavoidably unconscious at the moment of orientation, and yet, in order to determine the meaning of an object, space-time relationships are necessary. It is the fourth faculty of consciousness, intuition , which makes possible, at least approximately, the determination of space-time relationships. This is a function of perception which includes subliminal factors, that is, the possible relationship to objects not appearing in the field of vision, and the possible changes, past and future, about which the object gives no clue. Intuition is an immediate awareness of relationships that could not be established by the other three functions at the moment of orientation.


Par 288 - Consciousness seems to stream into us form outside in the form of sense-perceptions. We see, hear, taste, and smell the world, and so are conscious of the world. Sense-perceptions tell us that something is. But they do not tell us what it is. This is told us not by the process of perception but by the process of apperception, and this has a highly complex structure. Not that sense-perception is anything simple; only, its complex nature is not so much psychic as physiological. The complexity of apperception, on the other hand, is psychic. We can detect in it the cooperation of a number of psychic processes. Supposing we hear a noise whose nature seems to us unknown. After a while it becomes clear to us that the peculiar noise must come from air-bubbles rising in the pipes of the central heating: we have recognized the noise. This recognition derives from a process which we call thinking. Thinking tells us what a thing is.

Par 289 - I have just called the noise “peculiar.” When I characterize something as “peculiar,” I am referring to the special feeling-tone which that thing has. The feeling-tone implies an evaluation.

Par 290 - The process of recognition can be conceived in essence as comparison and differentiation with the help of memory. When I see a fire, for instance, the light-stimulus conveys to me the idea “fire.” As there are countless memory-images of fire lying ready in my memory, these images enter into combination with the fire-image I have just received, and the process of comparing it with and differentiating it from these memory-images produces the recognition; that is to say, I finally establish in my mind the peculiarity of this particular image. In ordinary speech this process is called thinking.

Par 291 - The process of evaluation is different. The fire I see arouses emotional reactions of a pleasant or unpleasant nature, and the memory-images thus stimulated bring with them concomitant emotional phenomena which are known as feeling-tones. In this way an object appears to us as pleasant, desirable, and beautiful, or as unpleasant, disgusting, ugly, and so on. In ordinary speech this process is called feeling.

Par 292 - The intuitive process is neither one of sense-perception, nor of thinking, nor yet of feeling, although language shows a regrettable lack of discrimination in this respect. One person will exclaim: “I can see the whole house burning down already!” Another will say: “It is as certain as two and two make four that there will be a disaster if a fire breaks out here.” A third will say: “I have the feeling that this fire will lead to catastrophe.” According to their respective temperaments, the one speaks of his intuition as a distinct seeing, that is he makes a sense-perception of it. The other designates it as thinking: “One has only to reflect, and then it is quite clear what the consequences will be.” The third, under the stress of emotion, calls his intuition a process of feeling. But intuition, as I conceive it, is one of the basic functions of the psyche, namely, perception of the possibilities inherent in a situation.

Par 626 - [thinking (intellect)], feeling (valuation), sensation (reality-sense), intuition (perception of possibilities)


Par 774 - It is perceived as something that exists (sensation); it is recognized as this and distinguished from that (thinking); it is evaluated as pleasant or unpleasant, etc. (feeling); and finally, intuition tells us where it came from and where it is going. This cannot be perceived by the senses or thought by the intellect. Consequently the object’s extension in time and what happens to it is the proper concern of intuition.

In the diagram, sensation is given as the peripheral function. By it man gets information from the world of external objects. In the second circle, thinking , he gets what his senses have told him; he will give things a name. Then he will have a feeling about them; a feeling-tone will accompany his observation. And in the end he will get some consciousness of where a thing comes from, where it may go, and what it may do. That is intuition , by which you see round corners. These four functions form the ectopsychic system.

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Pg 60-62

Sensation tells us that a thing is. Thinking tells us what that thing is, feeling tells us what it is worth to us. … There is another category, and that is time. Things have a past and they have a future. They come from somewhere, they go to somewhere, and you cannot see where they came from and you cannot know where they go to, but you get what the Americans call a hunch. For instance, if you are a dealer in art or in old furniture you get a hunch that a certain object is by a very good master of 1720, you get a hunch that it is a good work. Or you do not know what shares will do after a while, but you still get the hunch that they will rise. That is what is called intuition, a sort of divination, a sort of miraculous faculty.

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Pg 29

In the first place we will speak of the ectopsychic functions. First of all we have sensation, our sense function. By Sensation I understand what the French psychologists call 'la fonction du reel', which is the sum-total of my awareness of external facts given to me through the function of my senses. So I think that the French term 'la fonction du reel' explains it in the most comprehensive way. Sensation tells me that something is: it does not tell me what it is and it does not tell me other things about that something; it only tells me that something is.

The next function that is distinguishable is thinking. Thinking, if you ask a philosopher, is something very difficult, so never ask a philosopher about it because he is the only man who does not know what thinking is. Everybody else knows what thinking is. When you say to a man, 'Now think properly', he knows exactly what you mean, but a philosopher never knows. Thinking in its simplest form tells you what a thing is. It gives a name to the thing. It adds a concept because thinking is perception and judgement. (German psychology calls it apperception.)

The third function you can distinguish and for which ordinary language has a term is feeling. Here minds become very confused and people get angry when I speak about feeling, because according to their view I say something very dreadful about it. Feeling informs you through its feeling-tones of the values of things. Feeling tells you for instance whether a thing is acceptable or agreeable or not. It tells you what a thing is worth to you. On account of that phenomenon, you cannot perceive and you cannot apperceive without having a certain feeling reaction. You always have a certain feeling-tone, which you can even demonstrate by experiment. We will talk of these things later on. Now the 'dreadful' thing about feeling is that it is, like thinking, a rational function. All men who think are absolutely convinced that feeling is never a rational function but, on the contrary, most irrational. Now I say: Just be patient for a while and realize that man cannot be perfect in every respect. If a man is perfect in his thinking he is surely never perfect in his feeling, because you cannot do the two things at the same time; they hinder each other. Therefore when you want to think in a dispassionate way, really scientifically or philosophically, you must get away from all feeling-values. You cannot be bothered with feeling-values at the same time, otherwise you begin to feel that it is far more important to think about the freedom of the will than, for instance, the classification of lice. And certainly if you approach from the point of view of feeling the two objects are not only different as to facts but also as to value. Values are no anchors for the intellect, but they exist and giving value is an important psychological function. If you want to have a complete picture of the world you must necessarily consider values. If you do not, you will get into trouble. To many people feeling appears to be most irrational, because you feel all sorts of things in foolish moods: therefore everybody is convinced, in this country particularly, that you should control your feelings. I quite admit that this is a good habit and wholly admire the English for that faculty; yet there are such things as feelings, and I have seen people who control their feelings marvelously well and yet are terribly bothered by them.

...

The last-defined function, intuition, seems to be very mysterious, and you know I am 'very mystical' as people say. This then is one of my pieces of mysticism! Intuition is a function by which you see round corners, which you really cannot do; yet the fellow will do it for you and you trust him. It is a function which normally you do not use if you live a regular life within four walls and do regular routine work. But if you are on the Stock Exchange or in Central Africa, you will use your hunches like anything. You cannot, for instance, calculate whether when you turn round a corner in the bush you will meet a rhinoceros or a tiger - but you get a hunch, and it will perhaps save your life. So you see that people who live exposed to natural conditions use intuition a great deal, and people who risk something in an unknown field, who are pioneers of some sort, will use intuition. Inventors will use it and judges will use it. Whenever you have to deal with strange conditions where you have no established values or established concepts, you will depend upon that faculty of intuition.

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Pg 28+

pg 49 - These four functional types correspond to the obvious means by which consciousness obtains its orientation to experience. Sensation (i.e., sense perception) tells us that something exists; thinking tells you what it is; feeling tells you whether it is agreeable or not; and intuition tells you whence it comes and where it is going.

pg 306 - Sensation tells you that there is something. Thinking, roughly speaking, tells you what it is. Feeling tells you whether it is agreeable or not, to be accepted or rejected. And intuition— now there is a difficulty. You don't know, ordinarily, how intuition works. When a man has a hunch, you can't tell exactly how he got at that hunch, or where that hunch comes from. There is something funny about intuition.

pg 96 - Sensation establishes what is actually given, thinking enables us to recognize its meaning, feeling tells us its value, and finally intuition points to the possibilities of the whence and whither that lie within the immediate facts.