Problems are complex, important, and sometimes paradoxical. There rarely is agreement on the criteria for solving a problem or even knowing when solutions are successful. By its very nature, a problem can be readily viewed from multiple perspectives. Furthermore, the outcome of the problem- solution process itself is of significant interest to multiple stakeholders—and successful resolution of one aspect of the problem tends to make resolution of other aspects more difficult or to create additional problems. Moreover, problems are set in unpredictable and turbulent environments and have a combination of internal and external locus of control; that is, factors influencing the creation of a problem and attempts to resolve it are located both within and outside the control of the individual or the organization.
We often don’t recognize problems for what they are. Rather, we tend to see them and act on them as if they are puzzles. When that happens, we dig ourselves deeper into the complexity of “the problem.” What we often get as a result is what we might call a “mess.” A “problem” of international dimension is the current “war against terrorism.” How should we define terrorism? How do we identify terrorists, let alone find them? What are we willing to do to win the war? Who will we ally with, and who will be our enemy? How do we sustain civil liberties at the same time that we provide a secure environment for law-abiding citizens? What are our criteria for defining success? When will “the war” be over?
As one might expect, Dualists don’t particularly enjoy working with problems, and seek in all ways possible to re-conceptualize problems as puzzles. Multiplists do not like problems either, and look to expedient (if short-term) solutions. Relativists often take delight in confronting a problem, though they prefer to remain on the sidelines, offering multiple suggestions regarding ways in which to interpret and address the problem, without having to come to a resolution! It is only the Committed Relativist who is willing to acknowledge that a problem—not a puzzle—is present and who is willing to live with the ambiguity and careful deliberations that attend any careful analysis of a problem and is willing to live with the inevitable emotional reactions (from multiple stakeholders) that accompany the choice of one solution to the problem over another.
Mysteries are of an entirely different order than puzzles and problems. A mystery is theological (inevitably viewed from many different perspectives that are systematic and deeply rooted in culture and tradition), profound (desired outcomes are elusive but of great importance to many stakeholders), numinostic (has no boundaries and all aspects are interrelated)—and the locus of control is external (entirely outside the control of the person, organization or constituencies seeking to deal with it).
Mysteries are beyond rational comprehension and resolution, and they are viewed with awe and respect. Depending on one’s perspective, they are the things “we take to God.” Why is there evil in the world? Why did lightning strike our building but not the one next to it? When and how am I going to die? Why did my child die before me? Mysteries also encompass many positive events and moments of reflection: Why did I fall in love with this person? Why did this remarkable person fall in love with me? How did I ever raise such an exceptional child? Why is this world blessed with such beauty in its sunrises and sunsets, in its mountains and oceans, in its many life forms?
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