Some of the criticisms are true, at least at face value (e.g. you can get different results from retaking the test). But others betray a fundamental misunderstanding of Myers-Briggs® theory (e.g. the idea that it relies on limited binaries/dichotomies). And still others arise from expecting Myers-Briggs® types to tell us something they were never designed to measure (e.g. whether or not you’ll do well in a certain job).
Clearly, I think personality types are useful for more than just entertainment or I wouldn’t be writing about them as much as I do. But do I have a good reason for thinking this? Is the Myers-Briggs® test and theory useful? The answer depends what you’re using it for. Read more →
It’s no secret I’m a big fan of Myers-Briggs®. I’ll defend it against people who say it’s useless, write and re-write posts trying to come up with the simplest introduction to function stacks ever, and spend my time musing about how type influences both real people and fictional characters. But as much as I like the Myers-Briggs® system of personality types, I also know there are things it’s not meant to do.
In fact, applying Myers-Briggs® wrongly is one of the biggest reasons it has come under so much criticism. For example, you can find quite a few articles online that argue Myers-Briggs® is basically useless in a work environment. They’ll tell you it’s not a good indicator of job performance nor is it all that useful for screening potential employees. But that shouldn’t come as a surprise, considering those aren’t the test’s purpose. And it’s unfair to dismiss a test for not doing something it wasn’t meant to do in the first place.
So what is the Myers-Briggs® test supposed to tell you? And just how much can we apply what we learn from finding our type to real life?
This Is Your Brain On Decision Making
The Myers-Briggs® test is designed to measure how people’s minds work. It describes their preferred mental processes or “cognitive functions” (to use the technical term). Contrary to what so many critics of the test think, it doesn’t force people into dichotomies. Rather, each type has a “stack” of preferred functions. So an ENFJ type isn’t someone who’s 100% extroverted, intuitive, feeling, and judging. They’re a type that prefers making decisions with Extroverted Feeling, learning new things with Introverted Intuition, and then also uses Extroverted Sensing and Introverted Thinking to a lesser extent (click here to learn how we get from the four letter type to the functions).
These characteristics of Myers-Briggs® theory means that taking the test can help you: Read more →
A couple days ago, we finally got a new trailer for Star Trek: Beyond that felt a bit more like “real Star Trek.” Now, there are Trekkies who will say none of the new films are “real Trek,” but I’m not one of them. Though parts of Star Trek (2009) and Star Trek: Into Darkness (2013) irritated me as a life-long Trekkie, overall I thought they were good stories and I’m nothing but pleased with the cast’s performances of my favorite characters (especially Karl Urban as Doctor McCoy).
I did, however, feel these films were missing a focus that has always been core to the idea of Star Trek. Star Trek’s mission is about exploration, science, new cultures, and ideas. It’s not a space-battle heavy type of science fiction nor was it a “crisis of the week” type of show. It’s much more thoughtful than that. The new movies engaged with ideas of this nature to a certain extent, but they were also fast-paced, explosion-heavy, and largely earth-centric blockbuster films. The first trailer for Star Trek: Beyond made it look like the new film took that to an extreme. It was so bad that Simon Peg admitted he “didn’t love it” and told Trek fans “hang in there, be patient.”
In this new trailer we get discussion about Kirk’s motivation and character. We finally see hints of exploring new worlds, engaging with different cultures, and wrestling with tough ideas. This makes me happy because, at its core, Star Trek is about people trying to do the right thing in complicated situations. Trek should engage with current cultural topics in a unique way. It should support the idea that “good” and “right” are a real things rather than abstract concepts while also acknowledging it’s not always easy to know what’s the good and right thing to do.
Here’s some examples of what I’m talking about. I could list many others (the TNG episode “Measure of a Man,” for one), but for the sake of space I limited it to three episodes. *Spoilers for all episodes below*
TOS: City on the Edge of Forever
Written by science fiction legend Harlan Ellison, “City on the Edge of Forever” is regarded by many as hands-down the finest episode in the Original Series and perhaps all of Star Trek. After Doctor McCoy inadvertently alters earth’s history, Kirk and Spock travel back to the 1930s to repair the time-line, at which point Kirk (predictably) falls for a woman who needs to die for history to play-out as it should. Edith Keeler is a social-worker who runs a soup kitchen and seeks peace for the entire planet. In the correct timeline, she dies in a car accident. If Doctor McCoy saves her life, her peace movement delays U.S. involvement in World War II.
Kirk is the product of a society with the type of peaceful, one-world government Edith dreams of and fights for. He agrees with her ideologically, but he also knows that if she lives Germany’s victory prevents the formation of his unified future-earth. The whole episode grapples with the ideas of responsibility and accountability. Letting someone die is wrong, but letting a planet’s future die would also be wrong. Which is the lesser evil? Can we allow one personal tragedy in order to prevent a global catastrophe? Those are questions we’re still wrestling with today.
DS9: In The Pale Moonlight
While not one of my favorite episodes, “In the Pale Moonlight” is a good example of what we’re talking about today. The story is set during the Dominion War, and the Federation is losing. To borrow from Memory Alpha’s description, “Captain Sisko enlists Garak’s help to ‘persuade’ the Romulans to join the Federation/Klingon alliance to win the war. Sisko unwittingly learns that to save the Federation, he may have to sell his soul and the values Starfleet stands for.” Sisko, and the audience, wrestle with the question of how far the “good guys” can or should go to win a war. He begins with “good intentions,” but they’re the sort that proverbially pave a road to hell.
As the plan becomes ever more complex, he moves from spying, to fabricating false evidence, to paying off dangerous criminals with the ingredients for biogenic weapons, and finally he becomes complicit in an assassination. But Sisko hasn’t gone off the deep end — he simply came up with a plan, received approval, and kept moving forward with sanction from the Federation. Though the assassination wasn’t part of the original plan, there aren’t any repercussions for it. Romulus declares war and the Alpha quadrant is saved. Mission accomplished. But not without great moral wrestling. The episode ends with Sisko staring into the camera ending his personal log with the words, “So I will learn to live with it…Because I can live with it…I can live with it.”
Star Trek Continues really feels like a 4th season of the Original Series, and it continues Star Trek’s rich history of dealing with complicated ethical questions and current cultural issues. In this episode (click to watch), the Enterprise rescues a frightened Orion slave girl from a damaged ship. Having been taken from her family and enslaved, Lolani’s situation is very much akin to trafficked victims here on earth. You might think freeing her is the obvious, moral thing to do, but Star Trek is never simple. The episode wrestles with other issues as well, such as whether or not Lolani’s victimization can excuse her crimes and to what extent Kirk and his people can legally help her.
Since the Orion system isn’t part of the Federation and their law demands any slaves found revert to Orion control, the Federation insists Kirk return Lolani rather than risk an international incident. Kirk initially complies, then chooses to rescue her in violation of Starfleet orders. Before he can, Lolani kills herself and her master by destroying the ship. It’s too late for his change of heart to help; for his moral core to over-ride his nation’s law. That saves the Federation from war with the Orions, but what does it do to Kirk’s soul?
I’m hoping Star Trek: Beyond and the new series coming next year continue Trek’s history of tackling complex ideas, pushing us outside our cultural comfort zones, and looking at issues and ideas from multiple angles. I want more stories that make us think while they’re entertaining us.
In the abortion debate, one of the things people like to argue is at what point the fetus qualifies as a living human being. Is it when the heart starts beating around 3 weeks? Is it when we can detect higher brain functions at at 22–24 weeks? Is it when the fetus is “viable” without the mother? Or after the baby has been born?
There’s plenty of science to indicate that a unique human entity is created either at the moment of conception or at cellar division about 24 hours later. The zygot, and then the fetus, is alive when a genetically unique cell forms that can grow, metabolize, and respond to stimuli. You can click here to read an excellent white paper on the subject written by Maureen L. Condic, Ph.D, Associate Professor of Neurobiology and Anatomy at the University of Utah School of Medicine. She concludes,
This view of the embryo is objective, based on the universally accepted scientific method of distinguishing different cell types from each other, and it is consistent with the factual evidence. It is entirely independent of any specific ethical, moral, political, or religious view of human life or of human embryos. Indeed, this definition does not directly address the central ethical questions surrounding the embryo: What value ought society to place on human life at the earliest stages of development?
I was on a pro-choice action network website, and they’re perfectly willing to admit that the fetus is alive and that it’s human (click here for the article I was reading). What they contend is that the fetus isn’t a human being yet (they distinguish “human being” from “human”). They also contend that a fetus does not have the right to live parasitically at the expense of its mother if she doesn’t want to carry to term because her person-hood and right to choose is not in dispute. They’ll then turn the argument to the “rights of the woman,” asking why we’re so ready to sacrifice her right to decide whether or not to have a baby on the altar of a fetus’s “hypothetical” right to be born.
Even at this point in the argument, you can see it really isn’t about science or objective fact. The facts are that the fetus is genetically unique, human, and alive from the moment of conception. That’s not in dispute. In reality, the question we should be asking is not, “When does the fetus become human?” but rather, “At what point do we value human life?”
The main leg the pro-life movement has to stand on is convincing society that we should value the life of unborn people so much that killing them is legally considered murder. We can use the science, but ultimately that’s not going to convince people to fight against abortion. People who support the legal right to terminate pregnancies know fetuses are alive — they just don’t think it matters. Our battle needs to be fought on philosophical and moral grounds.
Recent polls show that while more American’s describe themselves as pro-choice than pro-life right now, 51% think abortion should only be legal “under certain circumstances” verses 19% saying legal “under any circumstances (Gallup Polls). Getting into more detail about exactly what this means, we see 84% of Americans want tight restrictions on abortion: 25% say it should be legal in the first 3 months, and the others are divided between only in cases of rape or incest, to save the life of the mother, and not legal at all. (Marist Poll).
The Marist Poll also reports that even though only 13% of respondents favored banning abortion under every circumstance, 60% believe abortion is morally wrong. In today’s America we hate the idea of imposing our morality on other people, but we still do that every day we continue to (rightly!) maintain that murder, rape and pedophilia are wrong. Why is it so hard for us to extend that moral stand to protecting unborn life? And how far are we going to let this go? When we as a society set arbitrary limits on what makes a human life qualify as a human being, we’re on a very slippery slope. In 2011, two researchers in Australia published a paper titled “After-birth abortion: why should the baby live?” I’ve not read the whole paper, but this is the researcher’s own succulent abstract statement of what their work is about:
Abortion is largely accepted even for reasons that do not have anything to do with the fetus’ health. By showing that (1) both fetuses and newborns do not have the same moral status as actual persons, (2) the fact that both are potential persons is morally irrelevant and (3) adoption is not always in the best interest of actual people, the authors argue that what we call ‘after-birth abortion’ (killing a newborn) should be permissible in all the cases where abortion is, including cases where the newborn is not disabled.
While these researchers were not widely supported and later claimed their argument was taken out of context, it was a step in a disturbing trend. Informal evidence suggests college students are increasingly in favor of “after-birth abortions” up to 4 or 5 years old because they believe children that age aren’t “self-aware” yet (never mind that psychologists say children become “self-aware” between 1 to 3 years, usually 18 months).
It’s ridiculous to suggest that a fetus suddenly becomes a human being at 3 months, or at birth, or whatever age you decide to go with, but that he or she isn’t a human being a few minutes, hours, or days earlier. When you take such an argument to it’s farthest extent, you either have to believe human life is precious from conception or arbitrarily define a point at which humans are protected and before which they are not.
While we’re on the subject of valuing human life, I want to point out that a pro-life argument should never be anti-women. As one blogger who works with at-risk women points out, “Abortion isn’t so much about a woman having a choice — but a woman feeling like she has no choice at all.” While I want abortion to be illegal because I firmly believe no human being has the right to decide they can kill another, I also want to create a world where women don’t feel they have to or should have abortions. Where violence against pregnant women who want to keep their child stops. Where people are honest about what actually happens to both the mother and unborn child during an abortion. Where we consider the physical, emotional and psychological risks to the mother and stop pretending abortion is pro-woman.
It is our right and it is our duty to stand up to injustice, to speak out against moral wrongs and fight to correct them. And if we’re Christians, this is doubly the case. We’re called to “choose life, that both you and your descendants may live” (Deut. 30:19). God talks about knowing His people pre-birth and calling prophets and judges “from the womb” (Judg. 13:5; Is. 49:1, 5; Jer. 1:5; Gal 1:15). Other verses talk about Him forming children inside the womb and being involved in birth (Job 31:15; Ps. 22:9; 139:13; Is 44:2), and about in-womb children reacting like and being treated as people (Gen 25:23; Luke 1:41). For Christians to say that murder is wrong but killing an unborn child is not just doesn’t add-up. There are certain areas in which we cannot be like our culture, and this is one of them.
Kathryn Brigs and Isabel Briggs Myers had no formal training.
The test doesn’t allow for complex personalities or that someone can be a little bit of an extrovert and a little bit of an introvert at the same time.
Similarly, the judging-perceiving, thinking-feeling, and sensing-intuition “scales” don’t allow for people who use both.
About 50% of people who take the test twice within 5 weeks get different results.
Test fails to predict success in various jobs and doesn’t provide meaningful data.
The test remains popular because it only gives positive results. These results are vague and hard to argue with, much like astrology and pseudoscience.
Disclaimer: some of the links in this post are affiliate links. This means that, at no additional cost to you, I will receive a commission if you click on the link and make a purchase on that website.
Setting aside the first arguments for now, I think these points are a good criticism of some of the free tests going around which make people pick just between the four letter groups. None of this, however, takes into account the science behind Myers-Briggs. In fact, if the critics would bother reading Isabel Myers’ book Gifts Differing,* they would find most of their points have nothing to do with actual Myers-Briggs theory.
The Truth About Extroverts and Introverts
The video I linked above correctly states that Jung’s theory allowed for people who didn’t fit neatly into a single category. But then they say Kathryn Briggs and Isabel Myers “took Jung’s types but slightly altered the terminology and changed it so every single person was assigned only one possibility or another. You couldn’t be a little bit of an extrovert or a little bit of an introvert.”
In fact, this a complete misrepresentation of Myers-Briggs theory. Read more →
This study all began with perusing the “lambda” section in a Greek dictionary. I came across the word logikos (G3050), which means “pertaining to reason and therefore reasonable.” You’ve probably already guessed that it’s where we got our English word “logic.” This is the word used in Romans 12:1 for “reasonable service.”
I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God. (Rom. 12:1-2)
I tend to connect my faith with a feeling more than an intellectual idea. I know “intellectually” that God exists and that the Bible makes sense, but for me personally the feeling of Him being real and present and in a relationship with me seems more important. This has frustrated some of the more rational, logical people I’ve talked to. One atheist who had been raised Christian couldn’t understand why things that seem contradictory in scripture didn’t bother me even though I couldn’t explain all of them. Another person still in the church said that my “spirituality” is almost intimidating because I talk about my feelings for God so much, and that kind of faith seems alien to her. Other people attracted by reason and logic have walked away from their faith when confronted with scientific arguments for evolution or a “big bang” explanation of how the universe came into being.
One of the things I’ve run across in my studies of type psychology is that “feeling” types are more attracted to spirituality and religion than “thinking” types (this refers to a preference for dealing with people or data, not a measure of intelligence). In fact, I read of one study that indicated the more highly educated the person is, the more likely they are to be involved with a religion (sorry — I don’t have the citation yet. I’ll try to find it and update this post later). It makes sense that “feelers” are attracted to a place that encourages group interaction and harmony, but I worry that we may have scared off some of the “thinkers” with our talk of a touchy-feeling God who just wants to love people. It is true that God wants a relationship with everyone, but it’s not true that everyone needs to relate to Him the exact same way. He means to be accessible to all the people He created.
Order and Logic
There aren’t just one or two verses that simply state “God is ordered and logical.” Rather, the entire Bible and the whole of creation is a testament to the way His mind works. We can read Genesis 1 and see the orderly step-by-step way He created the world, then look at creation and see His master-craftsman hand at work in every aspect of the universe’s design. Scientists have been doing this for years, and many come to the conclusion that God is the only explanation for how the universe is so perfectly put together.
“The more I study science, the more I believe in God.” –Albert Einstein
“There can never be any real opposition between religion and science; for the one is the complement of the other. Every serious and reflective person realizes, I think, that the religious element in his nature must be recognized and cultivated if all the powers of the human soul are to act together in perfect balance and harmony. And indeed it was not by accident that the greatest thinkers of all ages were deeply religious souls.” –Max Planck
“When confronted with the order and beauty of the universe and the strange coincidences of nature, it’s very tempting to take the leap of faith from science into religion. I am sure many physicists want to. I only wish they would admit it.” –Tony Rothman
There are a couple verses in 1 Corinthians that speak to the orderly, logical attributes of God. Paul was discussing who should speak and how meetings should be conducted in the church, and makes these statements:
God is not the author of confusion but of peace, as in all the churches of the saints. … Let all things be done decently and in order. (1 Cor. 14:33, 40)
God does not author confusion — He wants things to progress in a decent, orderly fashion. Even mildly logical, perfectionistic, or OCD people can identify with this attribute of God.
The Word of Intelligence
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. … And the Word became flesh and dwelt among us (John 1:1-3, 14)
In these very familiar verses, the Greek word translated “Word” is logos (G3056). It is the root word for logikos, which we’re already talked about. It means “to speak,” but it is distinct from other words that specifically refer to sound or noise (lalia, G2981) or to speaking without necessarily making sense (laleo, G2980). Logos means to express intelligence.
Logos, when it refers to discourse, is regarded as the orderly linking and knitting together in connected arrangement of words of the inward thoughts and feelings of the mind. … In the first chapter of John, Jesus Christ in His preincarnate state is called ho Logos, the Word, meaning first immaterial intelligence and then the expression of that intelligence in speech that humans could understand. (Zodhiates)
One of the most well-known names of Jesus carries with it a testament to God’s reason, intellect, and logic. It is a key role of Jesus Christ to express intelligence — to communicate the thoughts of God in a way that people can understand.
Sometimes when people come across something in relation to God that “doesn’t make sense,” they assume that there’s something wrong with the Bible. But that’s just another way of saying that we think our minds work better than the Mind of the One who designed us. It’s really rather absurd to think there’s something wrong with God because we don’t understand Him perfectly. But it’s far more unsettling for some of us to admit that the problem might be on our side.
In John 8:43, Christ was debating with some of the Jews who were following Him. They were offended and confused by some of His words, and this is what He said to them:
Why do you not understand My speech? Because you are not able to listen to My word. (John 8:43)
The word “speech” is translated from lalia — to make sounds — and “word” is from logos. Because they couldn’t grasp Christ’s intelligence speech, it was as if He was speaking nonsense (I’m indebted to Zodhiates’ Key-Word study Bible for analyzing this verse).
“For My thoughts are not your thoughts, nor are your ways My ways,” says the Lord. “For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.” (Is. 55:8-9)
Rather than assume there’s something lacking in God when we can’t understand Him and then reacting with hostility or disgust (by the end of John 8 the Jews were trying to stone Jesus), let’s follow James’ advice.
If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. (James 1:5)
The Issue of Feelings
C.S. Lewis is the perfect person to bring in on this discussion. He was a very logical, rational Christian (probably an INTJ, for those of you who like Myers-Briggs). I like this description of him from The New York Times Book Reviw: “C.S. Lewis is the ideal persuader of the half-convinced, for the good man who would like to be a Christian but finds his intellect getting in the way.”
Now, the thing about Lewis is that for him, getting your intellect out of the way certainly doesn’t mean abandoning reason and just “trust your feelings” or “have faith.” On the contrary, Lewis says that our faith absolutely must have a rational basis.
Now Faith, in the sense in which I am here using the word, is the art of holding on to things your reason has once accepted, in spite of your changing moods. For moods will change, whatever view your reason takes. I know that by experience. Now that I am a Christian I do have moods in which the whole thing looks very improbable: but when I was an atheist I had moods in which Christianity looked terribly probable. This rebellion of your moods against your real self is going to come anyway. That is why Faith is such a necessary virtue: unless you teach your moods “where they get off,” you can never be either a sound Christian or even a sound atheist, but just a creature dithering to and fro, with its beliefs really dependent on the weather and the state of its digestion. (Mere Christianity; III, 11)
That’s why it’s dangerous to try and base your faith on emotions alone. Feelings for God are all well and good, but feelings can change — we might “fall out of love” or fall into a season of doubt. But we can’t afford to give up on God when we don’t feel close to Him anymore. We have to keep choosing to seek Him because we have decided He is the only way to go.
Lewis went on to say in this chapter of Mere Christianity that we need to “train the habit of faith” daily by reminding ourselves of what we believe. He says, “Neither this belief no any other will automatically remain alive in the mind. It must be fed.” And if it’s not, we’ll be one of those people who just drift away from Christianity without even coming up with a reasonable argument for God not existing.
A Logical Sacrifice
The Bible tells us to “Pray without ceasing” and “test all things; hold fast what is good” (1 Thes. 5:17, 20). It’s a succinct instruction from God to do precisely what Lewis was talking about. God wants us to constantly be seeking, questioning, learning, and asking Him to help us understand His words.
This is another reason to stay close to the Source of the Living Water that we talked about in last week’s post. We need Jesus Christ, through the Holy Spirit, involved in our lives. He is the Logos, and He is well able to shore-up our faith with reason and wisdom and good-sense.
But the Helper, the Holy Spirit, which the Father will send in My name, that one will teach you all things, and bring to your remembrance all things that I said to you. (John 14:26)
And then, having this foundation of knowing God exists, that He is more intelligent than we are , and that He sacrificed Himself for us, we can go back to Romans 12:1 and understand why it is logical for us to present ourselves in service to God. He created us, and “in Him we live and move and have our being” (Acts 17:28). He died to buy us back from sin, and we belong to Him not only as His creation, but as His to redeem (1 Cor. 6:20).
Since I just quoted Acts 17, let’s take a quick look at the apostle Paul. He was probably the most highly educated of the apostles, since he was trained as a Pharisee (Phil. 3:5). It took direct divine intervention to show Paul that Jesus is the Christ (Acts 9:1-19), but once he was convinced of this fact he turned all the energy and emotion he’d been using to persecute the church into preaching the gospel. And he did so in a manner both firmly grounded in reason and full of zeal. He preached to groups of people from every walk of life, including presenting a reasonable argument to the Athenians and quoting their own poets and thinkers (Acts 17:16-34). He wrote most of the New Testament, epistles full of deep inspired reasoning that even Peter described as “things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures” (2 Pet. 3:15-16). Paul wrote the letter which tells us it is our “reasonable service” to devote every part of ourselves to following God, which is exactly what he did.
We are all made in God’s image, but no one person or type of person is “enough” to fully reflect all of who and what God is. I’ve seen this talked about in discussions of gender — man and women embody different attributes of God. Similarly, 1 Corinthians 12 describes different spiritual gifts, and different types of people that are all necessary parts of the church. If everyone was the same, the church would be lacking essential attributes.
But now God has set the members, each one of them, in the body just as He pleased. And if they were all one member, where would the body be? But now indeed there are many members, yet one body. (1 Cor. 12:18-19)
The same, I think, can be said of personality types. Aspects of God are reflected in introverts and in extroverts, in people-oriented feeling types and in fact-oriented thinking types. And God Himself is accessible to everyone — He wants a relationship with the logical, questioning mind just as much as He wants a relationship with the more stereotypically “spiritual,” emotional people.