MISINTEGRATION
INTEGRATION
DISINTEGRATION

At the base of the misintegrated personality lurks the malevolent universe premise. “The altruist ethics is based on a ‘malevolent universe’ metaphysics, on the theory that man, by his very nature, is helpless and doomed -- that success, happiness, achievement are impossible to him -- that emergencies, disasters, catastrophes are the norm of his life and that his primary goal is to combat them.” (Ayn Rand, 1964)


Metaphysically, misintegration is the adaptation of a split view of the self to the universe. The schism is most notably characterized in the mystic view of natural vs. super-natural worlds. The secular version of this view is prominent in the dichotomy of the individual vs. the collective essence of the world we live in. The common denominator for these views is the epistemological dependence of the self on the will of the super-natural being and/or the collective.


When man allows faith to motivate his existence, he becomes apprehensive of what might follow as a consequence of his submission to the ineffable. He gives up his ability to see, hear, touch, smell, taste, and think. He abrogates his nature and becomes a selfless instrument subjected to the will of an epistemological dictator. As such, he develops anxiety as his default mode of psychological state and adopts the malevolent universe premise.


The duality of his personality is manifested in the time and effort he devotes to that which is of reality, and that which is of another dimension. To the extend that he adheres to the laws of nature, he is a productive member of society, to the extend that he gives up his nature, he turns neurotic.  In his personality he becomes inflexible and rigid, he is not willing to open his eyes and see at the world for fear of calamity. In relationships he demands obedience, love is an obligation prescribed for him by his puppet-master. His sense-of-life is defined by the effort of his epistemological achievement, i.e., he must be humble, for it is the creator, or the collective who breathes life in him or supports his existence. He is afraid to stand on his own in nature.




At the base of the integrated personality flourishes the benevolent universe premise. “The ‘benevolent universe’ does not mean that the universe feels kindly to man or that it is out to help him achieve his goals. No, the universe is neutral; it simply is; it is indifferent to you. You must care about and adapt to it, not the other way around.  But reality is ‘benevolent’ in the sense that if you do adapt to it -- i.e., if you do think, value, and act rationally, then you can (and barring accidents you will) achieve your values. You will, because those values are based on reality.” (Leonard Peikoff, 1976)


Metaphysically, integration is the adaptation of the self in reality to existence. The manifestation of this view is evident in the harmony between body and mind of the individual. Epistemologically, the individual relies on his senses; on the ability to see, hear, touch, smell and taste, and on the ability to integrate the perceptively experienced in reality as a conceptually accessible thoughts of his mind. His life depends on the ability to think, i.e., on his faculty of reason.


When man depends on his nature to motivate his existence, he can anticipate future events as consequence of cause and effect. It is up to him to discover what is of value to him, and what is not. He becomes selfish participant in nature. He blends with the environment to procure food, to build himself an exalted career, to find the love of his life, to advance his life as longer he could. As such, he develops insouciance as his default mode of psychological state and adopts the benevolent universe premise.


In his personality he becomes flexible and adaptive, he is not willing to close his eyes and avoid the sudden danger he faces. In relationships he expects to offer and accept the best he can achieve. Love is an attainment of his highest values he can offer to another of an equal moral stature. His sense-of-life is defined by his achievement, i.e., he is  proud to say -- I; for it is his effort to gain his values as he identified them in reality that signifies his life. He is eager to stand on his own in nature.



At the base of the disintegrated personality is the belief that the world does not exist. Man’s perception of the world is a figment of his imagination. Pain and pleasure are subjective, nominal constructs created and manipulated by man’s mind. What one says he feels, regardless of how one actually feels, is the only standard of modus operandi.


In this view, metaphysically, “man is the measure of all things”. (Protagoras, 420 BC) The universe as such is embodied in the imagination of man’s mind. There is no universe outside man. Epistemologically, the only way he functions, is by feeling the contours of his imagination.


If and when such man is presented with the requirement to earn his living, his response is: I don’t feel like it. In reality he forces his imagined conviction on others, counting, implicitly, on their normality to provide for his survival.


When man rejects the existence of nature, there is nothing to motivate his life.  There are no values, and no goals to gain such. If anything on the outside actually stimulates his feelings he will claim it without regard for ownership or right to life. The only phenomenon that he senses is the state of his feelings. He becomes hedonistic. Everything he desires he takes, because he feels like it. Anything he dislikes he destroys, because he feels like it.


A man in such state develops psychosis. Nothing lasts for long, and everything is dictated by a whim of his feelings. Since there is no permanence of characteristics congruent with his feelings, he develops no personality. He is perturbing in relationship with others and destructive in relation to reality. His sense-of-life is marked by a grandiose scheme of solution to world problems, the same world that he doesn’t believe it exists. But, it feels good to talk about, at the moment. He is incapable to stand on his own in nature.

MISINTEGRATION
INTEGRATION
DISINTEGRATION

SELF

CONSCIOUSNESS

EMOTIONS

RELATIONSHIPS

SENSE-OF-LIFE

Dual Personality

Faith

Selfless

Power-Luster

Humble

One Personality

Reason

Selfish

Productive

Proud

No Personality

Feelings

Hedonistic

Destructive

Grandiose