The Big Five personality traits, also known as the five-factor model (FFM), and the OCEAN

model, is a taxonomy for personality traits.[1] It is based on common language descriptors.

When factor analysis (a statistical technique) is applied to personality survey data, some words used
to describe aspects of personality are often applied to the same person. For example, someone
described as conscientious is more likely to be described as "always prepared" rather than "messy".
This theory is based therefore on the association between words but not on neuropsychological
experiments. This theory uses descriptors of common language and therefore suggests five broad
dimensions commonly used to describe the human personality and psyche.[2][3] The five factors have
been defined as openness to experience, conscientiousness, extraversion, agreeableness,
and neuroticism, often represented by the acronyms OCEAN or CANOE. Beneath each proposed
global factor, there are a number of correlated and more specific primary factors. For example,
extraversion is said to include such related qualities as gregariousness, assertiveness, excitement
seeking, warmth, activity, and positive emotions.[4]
That these underlying factors can be found is consistent with the lexical hypothesis: personality
characteristics that are most important in people's lives will eventually become a part of their
language and, secondly, that more important personality characteristics are more likely to be
encoded into language as a single word.
The five factors are:

 Openness to experience (inventive/curious vs. consistent/cautious). Appreciation for

art, emotion, adventure, unusual ideas, curiosity, and variety of experience. Openness reflects
the degree of intellectual curiosity, creativity and a preference for novelty and variety a person
has. It is also described as the extent to which a person is imaginative or independent and
depicts a personal preference for a variety of activities over a strict routine. High openness can
be perceived as unpredictability or lack of focus, and more likely to engage in risky behaviour or
drug taking.[5] Also, individuals that have high openness tend to lean, in occupation and hobby,
towards the arts, being, typically, creative and appreciative of the significance of intellectual and
artistic pursuits.[6]:191 Moreover, individuals with high openness are said to pursue self-
actualization specifically by seeking out intense, euphoric experiences. Conversely, those with
low openness seek to gain fulfillment through perseverance and are characterized as pragmatic
and data-driven—sometimes even perceived to be dogmatic and closed-minded. Some
disagreement remains about how to interpret and contextualize the openness factor.[clarification needed]
 Conscientiousness (efficient/organized vs. easy-going/careless). Tendency to be organized
and dependable, show self-discipline, act dutifully, aim for achievement, and prefer planned
rather than spontaneous behavior. High conscientiousness is often perceived as being stubborn
and focused. Low conscientiousness is associated with flexibility and spontaneity, but can also
appear as sloppiness and lack of reliability.[7]
 Extraversion (outgoing/energetic vs. solitary/reserved). Energetic, surgency, assertiveness,
sociability and the tendency to seek stimulation in the company of others, and talkativeness.
High extraversion is often perceived as attention-seeking and domineering. Low extraversion
causes a reserved, reflective personality, which can be perceived as aloof or self-
absorbed.[7] Extroverted people may appear more dominant in social settings, as opposed to
introverted people in this setting.[6]
 Agreeableness (friendly/compassionate vs. challenging/detached). Tendency to
be compassionate and cooperative rather than suspicious and antagonistictowards others. It is
also a measure of one's trusting and helpful nature, and whether a person is generally well-
tempered or not. High agreeableness is often seen as naive or submissive. Low agreeableness
personalities are often competitive or challenging people, which can be seen as argumentative
or untrustworthy.[7]
 Neuroticism (sensitive/nervous vs. secure/confident). Tendency to be prone to psychological
stress.[6] The tendency to experience unpleasant emotions easily, such as anger, anxiety,
 depression, and vulnerability. Neuroticism also refers to the degree of emotional stability and
impulse control and is sometimes referred to by its low pole, "emotional stability". High stability
manifests itself as a stable and calm personality, but can be seen as uninspiring and
unconcerned. Low stability manifests as the reactive and excitable personality often found in
dynamic individuals, but can be perceived as unstable or insecure.[7] Also, individuals with higher
levels of neuroticism tend to have worse psychological well being.[8]
People who do not exhibit a clear predisposition to a single factor in each dimension above are
considered adaptable, moderate and reasonable, yet they can also be perceived as unprincipled,
inscrutable and calculating.[7] Depending on how much of each trait a person has, it could make
someone more susceptible to participating in certain activities.
Family life and the way someone was raised will also affect these traits. Twin studies and other
research have shown that about half the of variation between individuals results from their genetics
and half from their environments. Researchers have found conscientiousness, extraversion,
openness to experience, and neuroticism to be relatively stable from childhood through adulthood.
ID, EGO, SUPEREGO

Id, Ego and Superego

Saul McLeod, updated 2016
Perhaps Freud's single most enduring and important idea was that the human psyche
(personality) has more than one aspect. Freud's personality theory (1923) saw the psyche
structured into three parts (i.e., tripartite), the id, ego and superego, all developing at different
stages in our lives. These are systems, not parts of the brain, or in any way physical.
According to Freud's model of the psyche, the id is the primitive and instinctual part of the mind
that contains sexual and aggressive drives and hidden memories, the super-ego operates as a
moral conscience, and the ego is the realistic part that mediates between the desires of the id and
the super-ego.
Although each part of the personality comprises unique features, they interact to form a whole,
and each part makes a relative contribution to an individual's behavior.

What is the id?

The id is the primitive and instinctive component of personality. It consists of all the inherited
(i.e., biological) components of personality present at birth, including the sex (life) instinct –
Eros (which contains the libido), and the aggressive (death) instinct - Thanatos.
The id is the impulsive (and unconscious) part of our psyche which responds directly and
immediately to the instincts. The personality of the newborn child is all id and only later does it
develop an ego and super-ego.
The id remains infantile in its function throughout a persons life and does not change with time
or experience, as it is not in touch with the external world. The id is not affected by reality, logic
or the everyday world, as it operates within the unconscious part of the mind.
The id operates on the pleasure principle (Freud, 1920) which is the idea that every wishful
impulse should be satisfied immediately, regardless of the consequences. When the id achieves
its demands, we experience pleasure when it is denied we experience ‘unpleasure’ or tension.
The id engages in primary process thinking, which is primitive, illogical, irrational, and fantasy
oriented. This form of process thinking has no comprehension of objective reality, and is selfish
and wishful in nature.

What is the ego?

The ego is 'that part of the id which has been modified by the direct influence of the external
world.'
(Freud, 1923, p. 25)
The ego develops to mediate between the unrealistic id and the external real world. It is the
decision-making component of personality. Ideally, the ego works by reason, whereas the id is
chaotic and unreasonable.
The ego operates according to the reality principle, working out realistic ways of satisfying the
id’s demands, often compromising or postponing satisfaction to avoid negative consequences of
society. The ego considers social realities and norms, etiquette and rules in deciding how to
behave.
Like the id, the ego seeks pleasure (i.e., tension reduction) and avoids pain, but unlike the id, the
ego is concerned with devising a realistic strategy to obtain pleasure. The ego has no concept of
right or wrong; something is good simply if it achieves its end of satisfying without causing harm
to itself or the id.
Often the ego is weak relative to the headstrong id, and the best the ego can do is stay on,
pointing the id in the right direction and claiming some credit at the end as if the action were its
own.
Freud made the analogy of the id being a horse while the ego is the rider. The ego is 'like a
man on horseback, who has to hold in check the superior strength of the horse.'
(Freud, 1923, p.15)
If the ego fails in its attempt to use the reality principle, and anxiety is experienced, unconscious
defense mechanisms are employed, to help ward off unpleasant feelings (i.e., anxiety) or make
good things feel better for the individual.
The ego engages in secondary process thinking, which is rational, realistic, and orientated
towards problem-solving. If a plan of action does not work, then it is thought through again until
a solution is found. This is known as reality testing and enables the person to control their
impulses and demonstrate self-control, via mastery of the ego.
An important feature of clinical and social work is to enhance ego functioning and help the client
test reality through assisting the client to think through their options.

What is the superego?

The superego incorporates the values and morals of society which are learned from one's parents
and others. It develops around the age of 3 – 5 during the phallic stage of psychosexual
development.
The superego's function is to control the id's impulses, especially those which society forbids,
such as sex and aggression. It also has the function of persuading the ego to turn to moralistic
goals rather than simply realistic ones and to strive for perfection.
The superego consists of two systems: The conscience and the ideal self. The conscience can
punish the ego through causing feelings of guilt. For example, if the ego gives in to the id's
demands, the superego may make the person feel bad through guilt. The ideal self (or ego-ideal)
is an imaginary picture of how you ought to be, and represents career aspirations, how to treat
other people, and how to behave as a member of society.
Behavior which falls short of the ideal self may be punished by the superego through guilt. The
super-ego can also reward us through the ideal self when we behave ‘properly’ by making us feel
proud.
If a person’s ideal self is too high a standard, then whatever the person does will represent
failure. The ideal self and conscience are largely determined in childhood from parental values
and how you were brought up.
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 The civic and ethical principles are the following:
1.Have faith in Divine Providence that guides the destinies of men and nations.
2.Love your country for it is the home of your people, the seat of your affections, and the source of your happiness
and well-being. Its defense is your primary duty. Be ready at all times to sacrifice and die for it if necessary.
3.Respect the Constitution which is the expression of your sovereign will. The government is your government. It
has been established for your safety and welfare. Obey the laws and see that they are observed by all and that
public officials comply with their duties.
4.Pay your taxes willingly and promptly. Citizenship implies not only rights but also obligations.
5.Safeguard the purity of suffrage and abide by the decisions of the majority.
6.Love and respect your parents. It is your duty to serve them gratefully and well.
7.Value your honor as you value your life. Poverty with honor is preferable to wealth with dishonor.
8.Be truthful and be honest in thought and in action. Be just and charitable, courteous but dignified in your dealings
with your fellow men.
9.Lead a clean and frugal life. Do not indulge in frivolity or pretense. Be simple in your dress and modest in your
behavior.
10.Live up to the noble traditions of our people. Venerate the memory of our heroes. Their lives point the way to
duty and honor.
11.Be industrious. Be not afraid or ashamed to do manual labor. Productive toil is conducive to economic security
and adds to the wealth of the nation.
12.Rely on your own efforts for your progress and happiness. Be not easily discouraged. Persevere in the pursuit of
your legitimate ambitions.
13.Do your work cheerfully, thoroughly, and well. Work badly done is worse than work undone. Do not leave for
tomorrow what you can do today.
14.Contribute to the welfare of your community and promote social justice. You do not live for yourselves and your
families alone. You are a part of society to which you owe definite responsibilities.
15.Cultivate the habit of using goods made in the Philippines. Patronize the products and trades of your
countrymen.
16.Use and develop our natural resources and conservation for posterity. They are the inalienable heritage of our
people. Do not traffic with your citizenship.

Back in 1939, Quezon, the first President of the Commonwealth of the Philippines, issued Executive Order No.
217 outlining this code of ethics that must be taught in all local schools. EO 217 was dated August 19, 1939 on the
occasion of Quezon's 61st birthday.
The list was formulated by a committee of eminent citizens organized by Quezon. It eventually became a 71-
page book, that included historical anecdotes and references to the virtues Filipinos have displayed throughout the
years, according to the Palace.
"In a letter to the President printed as a preface to the book, the committee wrote, 'The life of a nation depends
upon the moral and civic virtue of its citizens. Now, more than ever, when nations, great and small, are on the verge
of collapse do we realize this fundamental truth,'" the Palace said. (Manila Bulletin)