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In their most common sense, thought and thinking refer to cognition processes that occur independently of direct sensory stimulation. Core forms include judgment, reasoning, concept formation, problem solving, and deliberation. Other processes, such as entertaining an idea, memory, or imagination, are also frequently considered types of thought. Unlike perception, these activities can occur without immediate input from the sensory organs. In a broader sense, any mental event—including perception and unconscious processes—may be described as a form of thought. The term can also denote not the process itself, but the resulting mental states or systems of ideas.
A variety of theories attempt to explain the nature of thinking. Platonists holds that thought involves discerning eternal forms and their interrelations, distinguishing these pure entities from their imperfect sensory imitations. Aristotelianism interprets thinking as instantiating the universal essence of an object within the mind, derived from sense experience rather than a changeless realm. Conceptualism, closely related to Aristotelianism, identifies thinking with the mental evocation of concepts. Inner speech theories suggest that thought takes the form of silent verbal expression, sometimes in a natural language and sometimes in a specialized "mental language," or Mentalese, as proposed by the language of thought hypothesis. Associationists views thought as the succession of ideas governed by laws of association, while Behaviorists reduces thinking to behavioral dispositions that generate intelligent actions in response to stimuli. More recently, computationalism compares thought to information processing, storage, and transmission in computers.
Different types of thinking are recognized in philosophy and psychology. Judgement involves affirming or denying a proposition; reasoning draws conclusions from premises or evidence. Both depend on concepts acquired through concept formation. Problem solving aims at achieving specific goals by overcoming obstacles, while deliberation evaluates possible courses of action before selecting one. Episodic memory and imagination internally represent objects or events, either as faithful reproductions or novel rearrangements. Unconscious thought refers to mental activity that occurs without conscious awareness and is sometimes invoked to explain solutions reached without deliberate effort.
The study of thought spans many disciplines. Phenomenology examines the subjective experience of thinking, while metaphysics addresses how mental processes relate to matter in a naturalistic framework. Cognitive psychology treats thought as information processing, whereas developmental psychology explores its growth from infancy to adulthood. Psychoanalysis emphasizes Unconscious mind processes, and fields such as linguistics, neuroscience, artificial intelligence, biology, and sociology also investigate different aspects of thought. Related concepts include the classical laws of thought (identity, non-contradiction, excluded middle), counterfactual thinking (imagining alternatives to reality), thought experiments (testing theories through hypothetical scenarios), critical thinking (reflective evaluation of beliefs and actions), and positive thinking (focusing on beneficial aspects of situations, often linked to optimism).
The words thought and thinking can also refer to the results of these processes, such as beliefs, mental states, or systems of ideas held by an individual or shared within a group. Academic discussions often leave implicit which of these senses is intended.
The word thought derives from Old English þoht or geþoht, from the stem of þencan ("to conceive in the mind, consider").
Conceptualism is closely related. It holds that thinking consists in mentally evoking concepts. While some concepts may be innate, most are acquired through abstraction from sensory experience before they can be used in thought.
Critics argue that both theories face difficulties. One problem is explaining the logical structure of thought. For instance, to think that it will either rain or snow, it is not enough to instantiate the essences of rain and snow or to evoke the relevant concepts. The Exclusive or between them is not captured in this way. Another challenge lies in providing a clear account of how the mind acquires essences or concepts through abstraction.
Inner speech theory has strong intuitive appeal since introspection suggests that many thoughts are accompanied by inner speech. Critics argue, however, that not all forms of thinking are linguistic. Daydreaming, for example, has been cited as a case of non-linguistic thought. This debate is significant for the question of whether animals can think. If thinking necessarily depends on language, then there is a sharp divide between humans and other animals, since only humans possess sufficiently complex languages. But if non-linguistic thought exists, then this gap may be smaller, suggesting that some animals are capable of thought as well.
The language of thought hypothesis states that the same is true for thinking in general. This would mean that thought is composed of certain atomic representational constituents that can be combined as described above. Apart from this abstract characterization, no further concrete claims are made about how human thought is implemented by the brain or which other similarities to natural language it has. The language of thought hypothesis was first introduced by Jerry Fodor. He argues in favor of this claim by holding that it constitutes the best explanation of the characteristic features of thinking. One of these features is productivity: a system of representations is productive if it can generate an infinite number of unique representations based on a low number of atomic representations. This applies to thought since human beings are capable of entertaining an infinite number of distinct thoughts even though their mental capacities are quite limited. Other characteristic features of thinking include systematicity and inferential coherence. Fodor argues that the language of thought hypothesis is true as it explains how thought can have these features and because there is no good alternative explanation. Some arguments against the language of thought hypothesis are based on neural networks, which are able to produce intelligent behavior without depending on representational systems. Other objections focus on the idea that some mental representations happen non-linguistically, for example, in the form of maps or images.
Computationalists have been especially interested in the language of thought hypothesis since it provides ways to close the gap between thought in the human brain and computational processes implemented by computers. The reason for this is that processes over representations that respect syntax and semantics, like according to the modus ponens, can be implemented by physical systems using causal relations. The same linguistic systems may be implemented through different material systems, like brains or computers. In this way, computers can think.
One form of associationism is imagism. It states that thinking involves entertaining a sequence of images where earlier images conjure up later images based on the laws of association. One problem with this view is that we can think about things that we cannot imagine. This is especially relevant when the thought involves very complex objects or infinities, which is common, for example, in mathematical thought. One criticism directed at associationism in general is that its claim is too far-reaching. There is wide agreement that associative processes as studied by associationists play some role in how thought unfolds. But the claim that this mechanism is sufficient to understand all thought or all mental processes is usually not accepted.
One problem for behaviorism is that the same entity often behaves differently despite being in the same situation as before. This problem consists in the fact that individual thoughts or mental states usually do not correspond to one particular behavior. So thinking that the pie is tasty does not automatically lead to eating the pie, since various other mental states may still inhibit this behavior, for example, the belief that it would be impolite to do so or that the pie is poisoned.
Computationalist theories of thought are sometimes divided into functionalist and representationalist approaches. Functionalist approaches define mental states through their causal roles but allow both external and internal events in their causal network. Thought may be seen as a form of program that can be executed in the same way by many different systems, including humans, animals, and even robots. According to one such view, whether something is a thought only depends on its role "in producing further internal states and verbal outputs". Representationalism, on the other hand, focuses on the representational features of mental states and defines thoughts as sequences of intentional mental states. In this sense, computationalism is often combined with the language of thought hypothesis by interpreting these sequences as symbols whose order is governed by syntactic rules.
Various arguments have been raised against computationalism. In one sense, it seems trivial since almost any physical system can be described as executing computations and therefore as thinking. For example, it has been argued that the molecular movements in a regular wall can be understood as computing an algorithm since they are "isomorphic to the formal structure of the program" in question under the right interpretation. This would lead to the implausible conclusion that the wall is thinking. Another objection focuses on the idea that computationalism captures only some aspects of thought but is unable to account for other crucial aspects of human cognition.
Other theories of judgment focus more on the relation between the judged proposition and reality. According to Franz Brentano, a judgment is either a belief or a disbelief in the existence of some entity. In this sense, there are only two fundamental forms of judgment: "A exists" and "A does not exist". When applied to the sentence "all men are mortal", the entity in question is "immortal men", of whom it is said that they do not exist. Important for Brentano is the distinction between the mere representation of the content of the judgment and the affirmation or the denial of the content. The mere representation of a proposition is often referred to as "entertaining a proposition". This is the case, for example, when one considers a proposition but has not yet made up one's mind about whether it is true or false. The term "thinking" can refer both to judging and to mere entertaining. This difference is often explicit in the way the thought is expressed: "thinking that" usually involves a judgment whereas "thinking about" refers to the neutral representation of a proposition without an accompanying belief. In this case, the proposition is merely entertained but not yet judged. Some forms of thinking may involve the representation of objects without any propositions, as when someone is thinking about their grandmother.
Reasoning is one of the most paradigmatic forms of thinking. It is the process of drawing conclusions from premises or evidence. Types of reasoning can be divided into deductive and non-deductive reasoning. Deductive reasoning is governed by certain rules of inference, which guarantee the truth of the conclusion if the premises are true. For example, given the premises "all men are mortal" and "Socrates is a man", it follows deductively that "Socrates is mortal". Non-deductive reasoning, also referred to as defeasible reasoning or non-monotonic reasoning, is still rationally compelling but the truth of the conclusion is not ensured by the truth of the premises. Induction is one form of non-deductive reasoning, for example, when one concludes that "the sun will rise tomorrow" based on one's experiences of all the previous days. Other forms of non-deductive reasoning include the inference to the best explanation and analogical reasoning.
Fallacies are faulty forms of thinking that go against the norms of correct reasoning. Formal fallacies concern faulty inferences found in deductive reasoning. Denying the antecedent is one type of formal fallacy, for example, "If Othello is a bachelor, then he is male. Othello is not a bachelor. Therefore, Othello is not male". Informal fallacies, on the other hand, apply to all types of reasoning. The source of their flaw is to be found in the content or the context of the argument. This is often caused by ambiguous or vague expressions in natural language, as in "Feathers are light. What is light cannot be dark. Therefore, feathers cannot be dark". An important aspect of fallacies is that they seem to be rationally compelling on the first look and thereby seduce people into accepting and committing them. Whether an act of reasoning constitutes a fallacy does not depend on whether the premises are true or false but on their relation to the conclusion and, in some cases, on the context.
According to one popular view, concepts are to be understood in terms of abilities. On this view, two central aspects characterize concept possession: the ability to discriminate between positive and negative cases and the ability to draw inferences from this concept to related concepts. Concept formation corresponds to acquiring these abilities. It has been suggested that animals are also able to learn concepts to some extent, due to their ability to discriminate between different types of situations and to adjust their behavior accordingly.
An important distinction concerns the type of problem that is faced. For well-structured problems, it is easy to determine which steps need to be taken to solve them, but executing these steps may still be difficult. For ill-structured problems, on the other hand, it is not clear what steps need to be taken, i.e. there is no clear formula that would lead to success if followed correctly. In this case, the solution may sometimes come in a flash of insight in which the problem is suddenly seen in a new light. Another way to categorize different forms of problem solving is by distinguishing between and . An algorithm is a formal procedure in which each step is clearly defined. It guarantees success if applied correctly. The long multiplication usually taught in school is an example of an algorithm for solving the problem of multiplying big numbers. Heuristics, on the other hand, are informal procedures. They are rough rules-of-thumb that tend to bring the thinker closer to the solution but success is not guaranteed in every case even if followed correctly. Examples of heuristics are working forward and working backward. These approaches involve planning one step at a time, either starting at the beginning and moving forward or starting at the end and moving backward. So when planning a trip, one could plan the different stages of the trip from origin to destiny in the chronological order of how the trip will be realized, or in the reverse order.
Obstacles to problem solving can arise from the thinker's failure to take certain possibilities into account by fixating on one specific course of action. There are important differences between how novices and experts solve problems. For example, experts tend to allocate more time for conceptualizing the problem and work with more complex representations whereas novices tend to devote more time to executing putative solutions.
Various theorists emphasize the practical nature of thought, i.e. that thinking is usually guided by some kind of task it aims to solve. In this sense, thinking has been compared to trial-and-error seen in animal behavior when faced with a new problem. On this view, the important difference is that this process happens inwardly as a form of simulation. This process is often much more efficient since once the solution is found in thought, only the behavior corresponding to the found solution has to be outwardly carried out and not all the others.
It has been argued that conscious and unconscious thoughts differ not just concerning their relation to experience but also concerning their capacities. According to unconscious thought theorists, for example, conscious thought excels at simple problems with few variables but is outperformed by unconscious thought when complex problems with many variables are involved. This is sometimes explained through the claim that the number of items one can consciously think about at the same time is rather limited whereas unconscious thought lacks such limitations. But other researchers have rejected the claim that unconscious thought is often superior to conscious thought. Other suggestions for the difference between the two forms of thinking include that conscious thought tends to follow formal logical laws while unconscious thought relies more on associative processing and that only conscious thinking is conceptually articulated and happens through the medium of language.
An often-cited thought experiment in favor of the existence of a distinctive cognitive phenomenology involves two persons listening to a radio broadcast in French, one who understands French and the other who does not. The idea behind this example is that both listeners hear the same sounds and therefore have the same non-cognitive experience. In order to explain the difference, a distinctive cognitive phenomenology has to be posited: only the experience of the first person has this additional cognitive character since it is accompanied by a thought that corresponds to the meaning of what is said. Other arguments for the experience of thinking focus on the direct introspective access to thinking or on the thinker's knowledge of their own thoughts.
Phenomenologists are also concerned with the characteristic features of the experience of thinking. Making a judgment is one of the prototypical forms of cognitive phenomenology. It involves epistemic agency, in which a proposition is entertained, evidence for and against it is considered, and, based on this reasoning, the proposition is either affirmed or rejected. It is sometimes argued that the experience of truth is central to thinking, i.e. that thinking aims at representing how the world is. It shares this feature with perception but differs from it in the way how it represents the world: without the use of sensory contents.
One of the characteristic features often ascribed to thinking and judging is that they are predicative experiences, in contrast to the pre-predicative experience found in immediate perception. On such a view, various aspects of perceptual experience resemble judgments without being judgments in the strict sense. For example, the perceptual experience of the front of a house brings with it various expectations about aspects of the house not directly seen, like the size and shape of its other sides. This process is sometimes referred to as apperception. These expectations resemble judgments and can be wrong. This would be the case when it turns out upon walking around the "house" that it is no house at all but only a front facade of a house with nothing behind it. In this case, the perceptual expectations are frustrated and the perceiver is surprised. There is disagreement as to whether these pre-predicative aspects of regular perception should be understood as a form of cognitive phenomenology involving thinking. This issue is also important for understanding the relation between thought and language. The reason for this is that the pre-predicative expectations do not depend on language, which is sometimes taken as an example for non-linguistic thought. Various theorists have argued that pre-predicative experience is more basic or fundamental since predicative experience is in some sense built on top of it and therefore depends on it.
Another way how phenomenologists have tried to distinguish the experience of thinking from other types of experiences is in relation to empty intentions in contrast to intuitive intentions. In this context, "intention" means that some kind of object is experienced. In intuitive intentions, the object is presented through sensory contents. Empty intentions, on the other hand, present their object in a more abstract manner without the help of sensory contents. So when perceiving a sunset, it is presented through sensory contents. The same sunset can also be presented non-intuitively when merely thinking about it without the help of sensory contents. In these cases, the same properties are ascribed to objects. The difference between these modes of presentation concerns not what properties are ascribed to the presented object but how the object is presented. Because of this commonality, it is possible for representations belonging to different modes to overlap or to diverge. For example, when searching one's glasses one may think to oneself that one left them on the kitchen table. This empty intention of the glasses lying on the kitchen table are then intuitively fulfilled when one sees them lying there upon arriving in the kitchen. This way, a perception can confirm or refute a thought depending on whether the empty intuitions are later fulfilled or not.
Human perceptual experiences depend on stimulation which arrive at one's various sensory system from the external world and these stimuli cause changes in one's mental state, ultimately causing one to feel a sensation, which may be pleasant or unpleasant. Someone's desire for a slice of pizza, for example, will tend to cause that person to move his or her body in a specific manner and in a specific direction to obtain what he or she wants. The question, then, is how it can be possible for conscious experiences to arise out of a lump of gray matter endowed with nothing but electrochemical properties. A related problem is to explain how someone's propositional attitudes (e.g. beliefs and desires) can cause that individual's to fire and his muscles to contract in exactly the correct manner. These comprise some of the puzzles that have confronted and philosophers of mind from at least the time of René Descartes. Companion to Metaphysics, By Jaegwon Kim, Gary S. Rosenkrantz, Ernest Sosa, Contributor Jaegwon Kim, 2nd ed., Wiley-Blackwell, 2009,
The above reflects a classical, functional description of how we work as cognitive, thinking systems. However the apparently irresolvable mind–body problem is said to be overcome, and bypassed, by the embodied cognition approach, with its roots in the work of Heidegger, Jean Piaget, Vygotsky, Merleau-Ponty and the pragmatist John Dewey.Varela, Francisco J., Thompson, Evan T., and Rosch, Eleanor. (1992). The Embodied Mind: Cognitive Science and Human Experience. Cambridge, MA: MIT Press.
This approach states that the classical approach of separating the mind and analysing its processes is misguided: instead, we should see that the mind, actions of an embodied agent, and the environment it perceives and envisions, are all parts of a whole which determine each other. Therefore, functional analysis of the mind alone will always leave us with the mind–body problem which cannot be solved.
Cognitive psychologists use psychophysics and experimental approaches to understand, diagnose, and solve problems, concerning themselves with the mental processes which mediate between stimulus and response. They study various aspects of thinking, including the psychology of reasoning, and how people make decisions and choices, solve problems, as well as engage in creative discovery and imaginative thought. Cognitive theory contends that solutions to problems either take the form of : rules that are not necessarily understood but promise a solution, or of heuristics: rules that are understood but that do not always guarantee solutions. Cognitive science differs from cognitive psychology in that algorithms that are intended to simulate human behavior are implemented or implementable on a computer. In other instances, solutions may be found through insight, a sudden awareness of relationships.
In developmental psychology, Jean Piaget was a pioneer in the study of the development of thought from birth to maturity. In his theory of cognitive development, thought is based on actions on the environment. That is, Piaget suggests that the environment is understood through assimilations of objects in the available schemes of action and these accommodate to the objects to the extent that the available schemes fall short of the demands. As a result of this interplay between assimilation and accommodation, thought develops through a sequence of stages that differ qualitatively from each other in mode of representation and complexity of inference and understanding. That is, thought evolves from being based on perceptions and actions at the sensorimotor stage in the first two years of life to internal representations in early childhood. Subsequently, representations are gradually organized into logical structures which first operate on the concrete properties of the reality, in the stage of concrete operations, and then operate on abstract principles that organize concrete properties, in the stage of formal operations.Piaget, J. (1951). Psychology of Intelligence. London: Routledge and Kegan Paul In recent years, the Piagetian conception of thought was integrated with information processing conceptions. Thus, thought is considered as the result of mechanisms that are responsible for the representation and processing of information. In this conception, speed of processing, cognitive control, and working memory are the main functions underlying thought. In the neo-Piagetian theories of cognitive development, the development of thought is considered to come from increasing speed of processing, enhanced cognitive control, and increasing working memory.
Positive psychology emphasizes the positive aspects of human psychology as equally important as the focus on mood disorders and other negative symptoms. In Character Strengths and Virtues, Peterson and Martin Seligman list a series of positive characteristics. One person is not expected to have every strength, nor are they meant to fully capsulate that characteristic entirely. The list encourages positive thought that builds on a person's strengths, rather than how to "fix" their "symptoms". 584 pp.
For psychoanalysis, the unconscious does not include all that is not conscious, rather only what is actively repressed from conscious thought or what the person is averse to knowing consciously. In a sense this view places the self in relationship to their unconscious as an adversary, warring with itself to keep what is unconscious hidden. If a person feels pain, all he can think of is alleviating the pain. Any of his desires, to get rid of pain or enjoy something, command the mind what to do. For Freud, the unconscious was a repository for socially unacceptable ideas, wishes or desires, traumatic memories, and painful emotions put out of mind by the mechanism of psychological repression. However, the contents did not necessarily have to be solely negative. In the psychoanalytic view, the unconscious is a force that can only be recognized by its effects—it expresses itself in the symptom. The Cambridge companion to Freud, By Jerome Neu. Cambridge University Press, 1991, p. 29,
The collective unconscious, sometimes known as collective subconscious, is a term of analytical psychology, Neologism by Carl Jung. It is a part of the unconscious mind, shared by a society, a people, or all , in an interconnected system that is the product of all common experiences and contains such concepts as science, religion, and morality. While Freud did not distinguish between "individual psychology" and "collective psychology", Jung distinguished the collective unconscious from the personal unconscious mind particular to each human being. The collective unconscious is also known as "a reservoir of the experiences of our species".Jensen, Peter S., Mrazek, David, Knapp, Penelope K., Steinberg, Laurence, Pfeffer, Cynthia, Schowalter, John, & Shapiro, Theodore. (Dec 1997) "Evolution and revolution in child psychiatry: ADHD as a disorder of adaptation. (attention-deficit hyperactivity syndrome)". Journal of the American Academy of Child and Adolescent Psychiatry. 36. p. 1672. (10). July 14, 2007.
In the "Definitions" chapter of Jung's work Psychological Types, under the definition of "collective" Jung references representations collectives, a term coined by Lucien Lévy-Bruhl in his 1910 book How Natives Think. Jung says this is what he describes as the collective unconscious. Freud, on the other hand, did not accept the idea of a collective unconscious.
While there is a very wide acceptance of these three laws among logicians, they are not universally accepted. Aristotle, for example, held that there are some cases in which the law of excluded middle is false. This concerns primarily uncertain future events. On his view, it is currently "not ... either true or false that there will be a naval battle tomorrow". Modern intuitionist logic also rejects the law of excluded middle. This rejection is based on the idea that mathematical truth depends on verification through a proof. The law fails for cases where no such proof is possible, which exist in every sufficiently strong formal system, according to Gödel's incompleteness theorems. Dialetheism, on the other hand, reject the law of contradiction by holding that some propositions are both true and false. One motivation of this position is to avoid certain paradoxes in classical logic and set theory, like the liar's paradox and Russell's paradox. One of its problems is to find a formulation that circumvents the principle of explosion, i.e. that anything follows from a contradiction.
Some formulations of the laws of thought include a fourth law: the principle of sufficient reason. It states that everything has a sufficient reason, ground, or cause. It is closely connected to the idea that everything is intelligible or can be explained in reference to its sufficient reason. According to this idea, there should always be a full explanation, at least in principle, to questions like why the sky is blue or why World War II happened. One problem for including this principle among the laws of thought is that it is a metaphysical principle, unlike the other three laws, which pertain primarily to logic.
Counterfactual thinking plays an important role since we evaluate the world around us not only by what actually happened but also by what could have happened. Humans have a greater tendency to engage in counterfactual thinking after something bad happened because of some kind of action the agent performed. In this sense, many regrets are associated with counterfactual thinking in which the agent contemplates how a better outcome could have been obtained if only they had acted differently. These cases are known as upward counterfactuals, in contrast to downward counterfactuals, in which the counterfactual scenario is worse than actuality. Upward counterfactual thinking is usually experienced as unpleasant, since it presents the actual circumstances in a bad light. This contrasts with the positive emotions associated with downward counterfactual thinking. But both forms are important since it is possible to learn from them and to adjust one's behavior accordingly to get better results in the future.
The Chinese room argument is a famous thought experiment proposed by John Searle. It involves a person sitting inside a closed-off room, tasked with responding to messages written in Chinese. This person does not know Chinese but has a giant rule book that specifies exactly how to reply to any possible message, similar to how a computer would react to messages. The core idea of this thought experiment is that neither the person nor the computer understands Chinese. This way, Searle aims to show that computers lack a mind capable of deeper forms of understanding despite acting intelligently.
Thought experiments are employed for various purposes, for example, for entertainment, education, or as arguments for or against theories. Most discussions focus on their use as arguments. This use is found in fields like philosophy, the natural sciences, and history. It is controversial since there is a lot of disagreement concerning the epistemic status of thought experiments, i.e. how reliable they are as evidence supporting or refuting a theory. Central to the rejection of this usage is the fact that they pretend to be a source of knowledge without the need to leave one's armchair in search of any new empirical data. Defenders of thought experiments usually contend that the intuitions underlying and guiding the thought experiments are, at least in some cases, reliable. But thought experiments can also fail if they are not properly supported by intuitions or if they go beyond what the intuitions support. In the latter sense, sometimes counter thought experiments are proposed that modify the original scenario in slight ways in order to show that initial intuitions cannot survive this change. Various taxonomies of thought experiments have been suggested. They can be distinguished, for example, by whether they are successful or not, by the discipline that uses them, by their role in a theory, or by whether they accept or modify the actual laws of physics.
A concrete everyday example of critical thinking, due to John Dewey, involves observing foam bubbles moving in a direction that is contrary to one's initial expectations. The critical thinker tries to come up with various possible explanations of this behavior and then slightly modifies the original situation in order to determine which one is the right explanation. But not all forms of cognitively valuable processes involve critical thinking. Arriving at the correct solution to a problem by blindly following the steps of an algorithm does not qualify as critical thinking. The same is true if the solution is presented to the thinker in a sudden flash of insight and accepted straight away.
Critical thinking plays an important role in education: fostering the student's ability to think critically is often seen as an important educational goal. In this sense, it is important to convey not just a set of true beliefs to the student but also the ability to draw one's own conclusions and to question pre-existing beliefs. The abilities and dispositions learned this way may profit not just the individual but also society at large. Critics of the emphasis on critical thinking in education have argued that there is no universal form of correct thinking. Instead, they contend that different subject matters rely on different standards and education should focus on imparting these subject-specific skills instead of trying to teach universal methods of thinking. Other objections are based on the idea that critical thinking and the attitude underlying it involve various unjustified biases, like egocentrism, distanced objectivity, indifference, and an overemphasis of the theoretical in contrast to the practical.
The effects of positive thinking are not yet thoroughly researched, but some studies suggest that there is a correlation between positive thinking and well-being. For example, students and pregnant women with a positive outlook tend to be better at dealing with stressful situations. This is sometimes explained by pointing out that stress is not inherent in stressful situations but depends on the agent's interpretation of the situation. Reduced stress may therefore be found in positive thinkers because they tend to see such situations in a more positive light. But the effects also include the practical domain in that positive thinkers tend to employ healthier coping strategies when faced with difficult situations. This effects, for example, the time needed to fully recover from surgeries and the tendency to resume physical exercise afterward.
But it has been argued that whether positive thinking actually leads to positive outcomes depends on various other factors. Without these factors, it may lead to negative results. For example, the tendency of optimists to keep striving in difficult situations can backfire if the course of events is outside the agent's control. Another danger associated with positive thinking is that it may remain only on the level of unrealistic fantasies and thereby fail to make a positive practical contribution to the agent's life. Pessimism, on the other hand, may have positive effects since it can mitigate disappointments by anticipating failures. (2025). 9783319246123, Springer International Publishing. ISBN 9783319246123
Positive thinking is a recurrent topic in the self-help literature.9789385609893, Om Books International. . ISBN 9789385609893 Here, often the claim is made that one can significantly improve one's life by trying to think positively, even if this means fostering beliefs that are contrary to evidence. Such claims and the effectiveness of the suggested methods are controversial and have been criticized due to their lack of scientific evidence. In the New Thought movement, positive thinking figures in the law of attraction, the pseudoscientific claim that positive thoughts can directly influence the external world by attracting positive outcomes.
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