More than One Way to Skin a Cat: Adventures in Creative Thinking
How many times have you caught yourself saying that there could be no other solution to a problem – and that that problem leads to a dead end? How many times have you felt stumped knowing that the problem laying before you is one you cannot solve. No leads. No options. No solutions.
Did it feel like you had exhausted all possible options and yet are still before the mountain – large, unconquerable, and impregnable? When encountering such enormous problems, you may feel like you’re hammering against a steel mountain. The pressure of having to solve such a problem may be overwhelming.
But rejoice! There might be some hope yet!
With some creative problem-solving techniques you may be able to look at your problem in a different light. And that light might just be the end of the tunnel that leads to possible solutions.
First of all, in the light of creative problem-solving, you must be open-minded to the fact that there may be more than just one solution to the problem. And, you must be open to the fact that there may be solutions to problems you thought were unsolvable.
Now, with this optimistic mindset, we can try to be a little bit more creative in solving our problems.
Number one; maybe the reason we cannot solve our problems is that we have not really taken a hard look at what the problem is. Here, trying to understanding the problem and having a concrete understanding of its workings is integral solving the problem. If you know how it works, what the problem is, then you have a better foundation towards solving the problem.
Not trying to make the simple statement of what problem is. Try to identify the participating entities and what their relationships with one another are. Take note of the things you stand to gain any stand to lose from the current problem. Now you have a simple statement of what the problem is.
Number two; try to take note of all of the constraints and assumptions you have the words of problem. Sometimes it is these assumptions that obstruct our view of possible solutions. You have to identify which assumptions are valid, in which assumptions need to be addressed.
Number three; try to solve the problem by parts. Solve it going from general view towards the more detailed parts of the problem. This is called the top-down approach. Write down the question, and then come up with a one-sentence solution to that from them. The solution should be a general statement of what will solve the problem. From here you can develop the solution further, and increase its complexity little by little.
Number four; although it helps to have critical thinking aboard as you solve a problem, you must also keep a creative, analytical voice at the back of your head. When someone comes up with a prospective solution, tried to think how you could make that solution work. Try to be creative. At the same time, look for chinks in the armor of that solution.
Number five; it pays to remember that there may be more than just one solution being developed at one time. Try to keep track of all the solutions and their developments. Remember, there may be more than just one solution to the problem.
Number six; remember that old adage,” two heads are better than one.” That one is truer than it sounds. Always be open to new ideas. You can only benefit from listening to all the ideas each person has. This is especially true when the person you’re talking to has had experience solving problems similar to yours.
You don’t have to be a gung-ho, solo hero to solve the problem. If you can organize collective thought on the subject, it would be much better.
Number seven; be patient. As long as you persevere, there is always a chance that a solution will present itself. Remember that no one was able to create an invention the first time around.
Creative thinking exercises can also help you in your quest be a more creative problems solver.
Here is one example.
Take a piece of paper and write any word that comes to mind at the center. Now look at that word then write the first two words that come to your mind. This can go on until you can build a tree of related words. This helps you build analogical skills, and fortify your creative processes.
So, next time you see a problem you think you can not solve, think again. The solution might just be staring you right in the face. All it takes is just a little creative thinking, some planning, and a whole lot of work.
FEAR AND REASON.
“In civilized life it has at last become possible for large numbers of people to pass from the cradle to the grave without ever having had a pang of genuine fear. Many of us need an attack of mental disease to teach us the meaning of the word.” William James.
We have all heard the seemingly discriminating remarks that fear is normal and abnormal, and that normal fear is to be regarded as a friend, while abnormal fear should be destroyed as an enemy.
The fact is that no so called normal fear can be named which has not been clearly absent in some people who have had every cause therefor. If you will run over human history in your mind, or look about yea in the present life, you will find here and there persons who, in situations or before objects which ought, as any fearful soul will insist, to inspire the feeling of at least normal self-protecting fear, are nevertheless wholly without the feeling. They possess every feeling and thought demanded except fear. The idea of self-preservation is as strongly present as with the most abjectly timid or terrified, but fear they do not know. This fearless awareness of fear suggesting conditions may be due to several causes. It may result from constitutional make-up, or from long continued training or habituation, or from religious ecstasy, or from a perfectly calm sense of spiritual selfhood which is unhurtable, or from the action of very exalted reason. Whatever the explanation, the fact remains: the very causes which excite fear in most of us, merely appeal, with such people, if at all. to the instinct of self-preservation and to reason, the thought-element of the soul which makes for personal peace and wholeness.
Banish all fear.
It is on such considerations that I have come to hold that all real fear-feeling should and may be banished from our life, and that what we call “normal fear” should be substituted in our language by “instinct” or by “reason,” the element of fear being dropped altogether.
“Everyone can testify that the psychical state called fear consists of mental representations of certain painful results” (James). The mental representations may be very faint as such, but the idea of hurt to self is surely present. If, then, it can be profoundly believed that the real self cannot be hurt; if the reason can be brought to consider vividly and believingly all quieting considerations; if the self can be held consciously in the assurance that the White Life surrounds the true self, and is surely within that self, and will suffer “no evil to come nigh,” while all the instincts of self preservation may be perfectly active, fear itself must be removed “as far as the east is from the west.”
These are the ways, then, in which any occasion for fear may be divided:
As a warning and as a maker of panic. But let us say that the warning should be understood as given to reason, that fear need not appear at all, and that the panic is perfectly useless pain. With these discriminations in mind, we may now go on to a preliminary study of fear.
preliminary study of fear.
Fear is (a) an impulse, (b) a habit, (c) a disease.
Fear, as it exists in man, is a make-believe of sanity, a creature of the imagination, a state of insanity.
Furthermore, fear is, now of the nerves, now of the mind, now of the moral consciousness.
The division depends upon the point of view. What is commonly called normal fear should give place to reason, using the word to cover instinct as well as thought. From the correct point of view all fear is an evil so long as entertained.
Whatever its manifestations, wherever its apparent location, fear is a psychic state, of course, reacting upon the individual in several ways: as, in the nerves, in mental moods, in a single impulse, in a chronic habit, in a totally unbalanced condition. The reaction has always a good intention, meaning, in each case, “Take care! Danger!” You will see that this is so if you will look for a moment at three comprehensive kinds of fear fear of self, fear for self, fear for others. Fear of self is indirectly fear for self danger. Fear for others signifies fore sensed or fore pictured distress to self because of anticipated misfortune to others. I often wonder whether, when we fear for others, it is distress to self or hurt to them that is most emphatically in our thought.
Fear, then, is usually regarded as the soul’s danger signal. But the true signal is instinctive and thoughtful reason.
Even instinct and reason, acting as warning, may perform their duty abnormally, or assume abnormal proportions. And then we have the feeling of fear. The normal warning is induced by actual danger apprehended by mind in a state of balance and self-control. Normal mind is always capable of such warning. There are but two ways in which so-called normal fear, acting in the guise of reason, may be annihilated: by the substitution of reason for fear, and by the assurance of the white life.
Let it be understood, now, that by normal fear is here meant normal reason real fear being denied place and function altogether. Then we may say that such action of reason is a benefactor to man. It is, with pain and weariness, the philanthropy of the nature of things within us.
One person said: “Tired? No such word in my house!” Now this cannot be a sound and healthy attitude. Weariness, at a certain stage of effort, is a signal to stop work. When one becomes so absorbed in labor as to lose consciousness of the feeling of weariness, he has issued a “hurry call” on death. I do not deny that the soul may cultivate a sublime sense of buoyancy and power; rather do I urge you to seek that beautiful condition; but I hold that when a belief or a hallucination refuses to permit you to hear the warning of nerves and muscles, Nature will work disaster inevitably. Let us stand for the larger liberty which is joyously free to take advantage of everything Nature may offer for true well-being. There is a partial liberty which tries to realize itself by denying various realities as real; there is a higher liberty which really realizes itself by conceding such realities as real and by using or disusing them as occasion may require in the interest of the self at its best. I hold this to be true wisdom: to take advantage of everything which evidently promises good to the self, without regard to this or that theory, and freely to use all things, material or immaterial, reasonable or spiritual. I embrace your science or your method; but I beg to ignore your bondage to philosophy or to consistency. So I say that to normal health the weary-sense is a rational command to replenish exhausted nerves and muscles.
It is not liberty, it is not healthful, to declare, “There is no pain!” Pain does exist, whatever you affirm, and your affirmation that it does not is proof that it does exist, for why (and how) declare the non-existence of that which actually is non-existent? But if you say, “As a matter of fact I have pain, but I am earnestly striving to ignore it, and to cultivate thought-health so that the cause of pain may be removed,” that is sane and beautiful. This is the commendable attitude of the Bible character who cried: “Lord, I believe; help thou mine unbelief.” To undertake swamping pain with a cloud of psychological fog that is to turn anarchist against the good government of Nature. By pain Nature informs the individual that he is somewhere out of order. This warning is normal. The feeling becomes abnormal in the mind when imagination twangs the nerves with reiterated irritation, and Will, confused by the discord and the psychic chaos, cowers and shivers with fear.
I do not say there is no such thing as fear. Fear does exist. But it exists in your life by your permission only, not because it is needful as a warning against “evil.”
Fear is induced by unduly magnifying actual danger, or by conjuring up fictitious dangers through excessive and misdirected psychical reactions. This also may be taken as a signal of danger, but it is a falsely-intentioned witness, for it is not needed, is hostile to the individual because it threatens self-control and it absorbs life’s forces in useless and destructive work when they ought to be engaged in creating values.