Our word “crisis” is etymologically derived from the Greek word krinein, which can be translated as “to separate” or “to judge”. This also means that a “critical situation” is one that could culminate in different ways, giving it a high degree of uncertainty. A crisis is therefore always a moment of truth, in the sense that certain problems and contradictions escalate and require “judgment”: a decision that clarifies what is right and wrong, valuable and worthless, relevant and irrelevant, making this moment of decision deeply ethical and political. A crisis situation is thus not subject to the quantitative sequence of moments of “clock time” (chronos), but to qualitative time, or the moment when something becomes clear and visible that wasn’t previously there (kairos). That means that a crisis is always an opportune moment that we can seize to thoroughly change and reform the existing order and system. The corona crisis is such a kairotic moment for metamodernism. But what exactly is metamodernism
Metamodernism is the cultural development phase that follows modernity and postmodernity. It criticizes both the naïveté and reductionism of modernity (with its emphasis on progress, rationality, humanism) as well as the ironic, nihilistic and restless criticism of postmodernity. By contrast, medamodernism seeks to rediscover the truth and narratives, as modernity attempted to do, but with the edge of the critical perspective of postmodernity, because humans need direction and a story to add structure and organization to their own lives, society and the world around them.
In contrast to the postmodern parataxis (putting words together without any meaningful correlation: deconstruction) and the modern syntaxis (the reduction and connection of words to their elementary principles: construction), metamodernism focuses on metaxis: the ongoing discussion of different ideas and positions to discover a broader pattern of development; a reconstruction of collective truths and our embrace of them.
Metamodernism could really take flight during the current corona crisis, because it’s a highly metamodern phenomenon in itself: it was facilitated by the possibilities of the global, digital, hyperhistoric and complex world. But our current ICTs also make it possible for the whole world to adjust to such a phenomenon: rather than a local problem (such as Ebola, which remained mainly limited to West Africa), for the first time in history, there is a phenomenon that captures the attention and interest of almost all people on Earth.
This makes the corona crisis constituent to the superorganism “Earth” or “man”, meaning that solutions to, questions and ideas about corona are in fact global “grand narratives” that transcend physical and cultural boundaries. This is not yet very visible, but it is the seed of a new form of metacognition in which different thinkers, countries, cultures present their solutions and the dialogue that results from that gives rise to new solutions. That’s why the models of open-source, open science, open data and open innovation match metamodernism and the corona crisis so well; because metamodernism is an institutional or political model which allows for the best ideas to surface through collective trial-and-error and a non-linear learning ability among radically different actors who nonetheless deal with the problems and questions.
Furthermore, the corona crisis also confronts us with a “harsh” reality, in which neither deconstruction and criticism, nor a naive or simple answer conceived from existing frameworks will suffice. Rather, we’re in need of an action-based perspective and systemic change to fight, if not prevent, the next pandemic. In countries that have previously had a formative experience with such a pandemic, for instance, citizens show more willingness to accept strict limitations of social freedom.