Does thinking approach reality as a problem?
To think is to think about something, and to think about something is to think about this rather than that. The presupposition of a this-or-that dichotomy seems to be the operative condition of thought, a presupposition that may be an effect of (or perhaps is the same as, or perhaps is an instance of) an anterior pre-reflexive (precognitive) movement or engagement.
Inasmuch as there is thinking involved in the process, if reality is posing itself to itself as a possibility for itself, then such a self-posing—in which reality offers itself up to itself—would be a kind of “question” which opens up the possibility of something other to be the case, something which is “not this” but could be “that”…the possibility of a solution, possibility of something truly other.
So the movement or engagement referred to above (that anteriority of thought which is simultaneously its condition) seems to be a drive or a seeking of a solution. Almost like a kind of “propulsion” by which reality throws itself to itself (or perhaps, we can also say, throws itself into itself.)
Now what is interesting is that this solution need not have either the negative status as the solution to a problem or the positive status as the solution to a project. These are differing ways of orienting oneself to the notion of solution within the mode of thought itself, but the real status seems to be inaccessible to thought itself precisely because the genesis of the condition of the possibility of a solution is anterior to thought.
This means that the solution to the problem of reality that thought itself generates cannot be found within thought itself; it must be sought outside of thought, which is also behind it, with it, and beyond it—a space in which there is a collapse of past, present and future and where temporality does not succeed chronologically but axiologically. Which is to say that time increases not in terms of the accumulation of durations (which is an effect of the grammatical, linear form that thought takes) but in terms of ascension through higher coordinations of value, where the movement itself loses itself in the very motion of its movement, where durational time ceases to exist.
So if thought ceases, and durational time ceases with it (effectively being the end of time as we know it in thought) what can be said to remain? To go further in this regard within thought itself is to remain locked within thought, yet again re-creating the entire problematic of thought itself. The only thing left, it seems, is to join the movement.