Author — A.P. Egides. The book «How to understand people, or the Psychological drawing of personality»
Power and schizoid are more often «incompatible». He does not seek power and tries not to obey power. This is the paranoid leader. This epileptoid takes under the visor. And the schizoid is a passive oppositionist. He does not climb into the leaders and hyperthym, but he considers himself a people, and the schizoid is again a renegade.
The schizoid may get involved in politics for a while. And yet his business is rather science. He proposes concepts, but does not impose an ideology. But if the schizoid in the field of social sciences gives out only abstract constructions, then the paranoid one almost always translates the thought of the asocial schizoid into a socially significant plane, and this can already lead to some social changes (as well as with formulas that can move mountains).
However, sometimes schizoids participate in the public sphere in a more practical aspect: they write texts for illiterate politicians, and even dissertations. But schizoids leave direct participation in politics. They dislike undercover fuss, PR technologies, dislike politicians who are far from science and art, and are interested in scientific concepts and high art created “in an ivory tower”.
But this is precisely what is fraught with tragedies for the people. Having produced utopian social ideas and by no means utopian natural-science technologies, the schizoid intelligentsia, under plausible motives, leaves politics.
That is, frankly, it transfers into the hands of paranoid politicians and their epileptoid guards funds that they cannot reasonably dispose of.
The irresponsibility of schizoid scientists is not only in letting the genie out of the bottle, but also in letting it out of their hands, giving it into the hands of paranoid politicians. But they realize it too late, and what, even having realized it, could Sakharov do with Khrushchev and Brezhnev… The drama of Oppenheimer and Teller, who developed the atomic bomb for Truman, is already played out in films. But no psychoanalysts will be able to alleviate the pangs of their conscience associated with the Japanese tragedy they arranged.
These schizoid-paranoid relationships give Goethe’s Mephistopheles a reason to maliciously sneer at the «funny god of the Earth», that is, man:
He’d be a little better off.
When he could not own
That gleam of divine light,
What he calls reason: property is
He could only use one thing —
To be cattle from cattle!