Will/Volition - "V" Description

THE WORLD AS WILL AND REPRESENTATION 

It may seem strange, but the Will as a component of psychological systems is encountered quite rarely, although no psychologist has attempted or will attempt to deny its importance for the human psyche. The explanation of this phenomenon, I think, should be sought in the inexpressibility and universality of the nature of the will itself. It, like the Holy Spirit, is invisible, omnipresent, blowing wherever it wants, which is why it is poorly grasped in the network of psychological techniques. 

The implicit but powerful participation of the will in the creation of psychological systems can be particularly clearly studied using the example of Carl-Gustav Jung's typology. On the one hand, Jung claimed that his typology "did not include will and memory... but, in fact, the will was the main differentiator of Jung's typology. 

The Jungian division of introverts and extroverts has become commonplace, and it is commonly understood that an extrovert is an outward-looking, very outgoing person, whereas an introvert is an uncommunicative, inward-looking person. But this is "kitchen" Jung. In fact, an extrovert is not an outward-looking person, but an outward-looking person, while an intravert is the opposite. Here are some characteristic quotes from Jung's typology:"...the unconscious pretensions of the extraverted type are actually primitive and infantile, egocentric in nature...The extraverted type is always ready to give himself up (apparently) in favor of the object and assimilate his subjectivity to the object....The danger for the extrovert is that he gets involved in objects and completely loses himself in them...The mental life of this personality type is played out, so to speak, outside himself, in his environment. He lives in and through others - any reflection on himself makes him shudder. The dangers lurking there are best overcome by noise. If he does have a "complex," he finds refuge in social spin, turmoil, and allows himself to be assured several times a day that all is well. To the extent that he is not too meddlesome, not too assertive, and not too superficial, he can be a fiercely helpful member of any community." 

The problem of extraversion and intraversion is not in the measure of sociability, contactiveness, but in the measure of the individual's DEEPness or NEED, i.e. it is a problem of the WILL. In fact, when dividing mankind into extroverts and introverts, Jung divided it into people with a high Will and a low Will, and only then he singled out from extroverts and introverts people of thinking type, sensory type, emotional type and intuitive type, i.e. he developed his typology, deriving types from the will base of man. However, not being a strong-willed person, Jung himself tried to camouflage the personal problem as much as possible and, creating his typology, hid the problem of will behind vague terminology and, as quoted above, even officially took will out of his typology. What has happened is what usually happens in psychology, when a psychologist scientifically solves not someone else's but his own psychological problems, presenting such solutions as universal. 

Although Jung's indisputable excuse may be that the Will is the most hidden element of the human psyche, and there is nothing in the world to which one can point as the obvious fruit of the Will, whereas traces of Emotion, Logic, Physics are plentiful. But there is nothing in the vital activity of man that is not filled with Will, that does not reflect the place of Will in the order of the functions of the individual. But all this is only secretly, implicitly. For example, it is customary to speak of the Egyptian pyramids as the greatest creations of human hands, but the slave labor was preceded by the thought of the Egyptian engineers, but that is not all; the hands and thought were preceded by the will of Pharaoh. Pharaoh said: "I want a pyramid!"-and from this all began: engineers and slaves were only derivatives of the invisible pharaoh's will. 

Will is a psychic component that is hidden from the eye; therefore, only those who feel an excess of will in themselves, i.e., the owners of the 1st Will are able to distinguish more or less clearly the muffled, deep bass of Will behind the chorus of piercing dictionaries of other functions. One such person, Lermontov, wrote: "Will encapsulates the entire soul; to want means to hate, to love, to regret, to rejoice, - to live, in a word. The will is the moral force of every being, the free desire to create or destroy something, the imprint of the Godhead, the creative power that out of nothing creates wonders." 

Some would consider Lermontov's words an exaggeration, but in fact there is no exaggeration in them. I can say more - the position of the Will on the steps of the functional hierarchy strongly influences human legal norms, completely forms ethics (unwritten law), the individual picture of society and the universe. In general, being one of the functions and subject in its action to the same principles and laws as the others, the Will is simultaneously the invisible pivot of the entire order of functions. 

Accordingly, the 1st Will is all kind of monologue, excess, result, individualism. The 2nd Will is all sort of dialogue, norm and process. 3rd Will - all, as it were, incomplexity, total vulnerability. 4th Will - all sort of waxing and waning, dependence and omnivorousness. Therefore, I would like to emphasize, without repealing anything that has been said before, that the position of the Will in the functional hierarchy is critical to the human psyche. Although by "character", "personality" or "self" we usually mean the sum of mental properties of an individual, in reality it is the Will in the first place, and then, as a supplement, the other functions. 

Depending on the position of the Will on the steps of the functional hierarchy, society is divided into "kings" (1st Will), "nobles" (2nd Will), "bourgeoisie" (3rd Will). "serfs" (4th Will).