Things Should Not Return to Normal

Spain—the country closed down two weeks ago—Friday, March 13, to be exact. As an uninvited ‘guest,’ the Coronavirus invites all kinds of (perhaps premature) reflections. For instance, are European countries moving in a totalitarian direction?

They are not, I would claim, and for two reasons: Europeans would never allow it, and more importantly, democracies deal with threats like the Coronavirus better.

Although many European citizens are experiencing and will experience various limitations on their individual freedom—you can get a fine for strolling around without a justifiable purpose—democracy is not only about freedom, but also about duty and responsibility. Acting responsibly requires each one of us to be conscious about what we do and why we do it.

The core of democracy is that it teaches us that we should not be concerned only for ourselves. Rather, we are in this together. I have a responsibility not only for my own health, but also for the health of other citizens. In other words, I am responsible for the others’ well-being, as they are for mine.

As a consequence, I find it meaningful to limit my freedom of movement, minimize (physical) social contact and so forth, because I might become a risk for other, more vulnerable citizens.

***

Freedom and responsibility hang together. Our responsibility is the string that ties us together and what actually makes us free. Norms are meaningful—not because they are universal or come from a fictional god; on the contrary, norms are social artifacts made and remade by human beings.

The Danish philosopher K. E. Løgstrup said in The Ethical Demand (1956) that ‘trust is fundamental.’ Each person holds a part of the other’s life in his or her—hopefully clean—hands, and vice versa. By laying oneself open to the others, we accept our shared vulnerability. The ethical demand or obligation doesn’t refer to specific transcendental moral categories, only this basic trust.

“Human life could hardly exist if it were otherwise.” For example, I trust that it is not just my wife, our three children and me who are staying home. I trust that other families are doing the same. Any epidemic or pandemic exposes how well a society acts in a responsible and trustworthy manner. Do we care about one another, or just about our own opportunistic interests?

Trust and responsibility are the exact opposite of egoism. I might go out for a run because I—statistically—am not at risk. I might empty the supermarket, and thereby neglect other citizens’ well-being.

It appears as if trust and responsibility are threatened by the coronavirus. In contrast, I would claim that these fundamental qualities were already threatened by capitalism. Yet, the Coronavirus might reactivate our civic spirit. I see this virus as an invitation to reflect more deeply about our lives.

I think we’d like to remember at least three things. First, the huge amount of inventive and creative ways in which we share our loss and fear. For example, when we reach out to our fellow human beings through singing, clapping and helping. The amount of generosity in Spain (and elsewhere) is touching. Second, we are in this together. Third, we can only prevail if we trust each other.

Trust is what actually brings us together, much more than holding hands. Trust reaches further than our hugs. Trust reaches out to the future. If trust is fundamental, it is because it doesn’t distinguish between the lives worth preserving and those regarded as not worth preserving—at least not beforehand.

Trust, of course, can be broken, but only because it was already there to begin with. Trust, as I see it, is related to the kind of thinking about being interconnected that can be found in mindfulness and ecological thinking. For instance, if I neglect or ignore another person, I also neglect or ignore myself. None of us can exist alone.

***

I believe that the virus will make us remember that we can’t survive without trust and compassion, because we’re all interconnected. We depend on each other. This interdependency is what distinguishes totalitarian regimes from democracies.

Saying this is not the same as giving democratic governments carte blanche. In any democratic society, citizens must critically monitor the actions taken by the government. It’s part of the deal.

In today’s rigid, populistic world of identity politics, we rarely focus on healing the wounds between races, genders and sexual orientations. On the contrary, we often fertilize these, to create enmity and rigid group loyalty. Similarly, sometimes the precautions and arrangements made by politicians can create more panic than calm.

Still, I would contend that the panic is not so much related to the temporary limitations of our individual freedom as it is to how openly and honestly the politicians communicate. It’s obvious that some politicians are corrupted by money and power; they think in terms of voters and elections. Yet, others actually do think. To think is to care for matters beyond our own interests.

Therefore, the best solution is, of course, not a dictatorship but citizenship. In a trusted democracy, when a politician asks citizens to act responsibly (to activate their public spirit), they wash their hands, limit public transportation, keep their distance or stay at home for weeks, as my family does now in Spain (until April 11, as the situation is right now).

When democracy works, politicians don’t have to create new laws, but through honest and thoughtful communication, they can awaken civic spirit.

The civic spirit is not about rights, but about duty, and the silent demands that tie us together. Duty and obligation not only come before rights, they also encourage us to think and act consciously, evaluating whether we need to do a certain thing that may be within our rights.

Do I really need to fulfill my right to mingle, right now, when social contact ought to be minimized? Of course not. This is also why things should not return to ‘normal,’ because many things were abnormal before the Coronavirus: neoliberal greed, resource scarcity, climate destruction, stress, anxiety…

It’s not about our rights, but our shared obligations. Rights tend to reduce everything to a question of being for or against. Life is not that stubbornly simple. No one is for the Coronavirus. In the same vein, no one is for avoiding their grandparents; it is just a necessary and responsible choice.

Civic spirit stresses that the value of our lives is related to what we leave behind—thoughts, behaviours and gestures that enable future citizens to live and act freely.

The Coronavirus puts all of us in a difficult situation. It tests our attitude towards others, and our trust in their maturity and ability to act responsibly. The Coronavirus is not only a catastrophe; it is also an opportunity for us to see ourselves, to relate to the world with more kindness and compassion, and to change our capitalistic forms of life.

The better we act together, the sooner we can start kissing, hugging and drinking together again—like real democratic citizens.

– 26. March 2020

This essay was first publish in The Mindful Word

Hvad kan vi lære af coronavirussen?

I de her dage, hvor corona-epidemien vender op og ned på mange menneskers hverdag, kan situationen så give noget positivt til vores liv. Hvis man spørger forfatter og filosof Finn Janning, så kan situationen give os en fornyet klarhed om vores eget liv. Daniel Cesar taler med forfatter og filosof Finn Janning.

Du kan høre udsendelsen her

Ingen forbudte spørgsmål

Forfatter og ph.d i praktisk filosofi Finn Janning tror og håber, flere vil tage de erkendelser, de gør sig sammen med familien under coronakrisen, med videre.

”Travlhed er ikke et udslag af handlekraft eller vigtighed, men snarere et vidnesbyrd om, at den forjagede person ikke ved, hvor han eller hun er på vej hen i livet.”

Sådan skrev Finn Janning, der er forfatter og ph.d. i praktisk filosofi, tidligere på ugen i et debatindlæg i Information. Heri pointerede han også, at ”hastværk er tæt forbundet med generel uopmærksomhed”.

Men hvordan mener Finn Janning, det ses i forhold til familielivet, var jeg nødt til at spørge. Her er han ikke i tvivl:

– Mange familier kører efter et ret stramt skema; skole, arbejde, fritids- og sportsaktiviteter, legeaftaler mv. Det betyder, at der kan være en tendens til at kigge mere på uret end på ens børn eller partner. Det handler mere om at nå frem i tide, end at være til stede. Dette er en triviel pointe, men ikke desto mindre glemmer mange at efterleve den, selvom det er klart, at den største gave, vi kan give vores børn – og andre – er vores opmærksomhed, siger han til fødslen.dk.

Læs resten af interviewet her.

Efter 14 dages husarrest …

Jeg forudser, at de fleste i løbet af de næste 14 dage vil opleve udgangsforbuddet medføre en frigørende klarhed om eget liv. Coronaen kan fortælle os, at frihed er at være bundet af nogle meningsfulde bånd. Og at disse bånd aldrig er kapitalismens, men kærlighedens, skriver forfatter og filosof Finn Janning i dette debatindlæg.

Læs kronikken i Information.

Samfundssind og cykling

Jo mere sammensindet styrkes af corona, des mere lider kapitalismen

Kapitalen er styret af tanken om, at den stærkeste overlever. Men i coronakrisen klarer vi os kun, hvis vi samarbejder.

Cykelsporten kan lære os at håndtere coronavirussen som et hold. De, der er bekendte med cykling, kender til fænomenet, når fem forskellige ryttere i et udbrud arbejder sammen. Det kan virke underligt, da de netop ikke kører for samme hold eller nation. Filosofien er dog simpel: Ingen af de fem ryttere kan komme alene frem til målet uden samarbejde. Hovedfeltet, i dette tilfælde virussen, vil æde dem op, en efter en. For at undgå det, må de skiftes til at trække læsset, mens de fire andre ligger i læ. Sådan skifter de.

Samme altruistiske princip gør sig også gældende på de enkelte cykelhold, hvad enten private eller nationale. Her er der en kaptajn, vores er Mette Frederiksen, men vi kører ikke kun for hende, vi kører for at vinde, som hold. Og så længe hun har gode ben, altså fremstår dygtig og handlekraftig på en meget svær rute, så arbejder vi loyalt.

Det interessante spørgsmål er, hvorvidt de personer, der ikke arbejder for holdet og heller ikke vil arbejde på tværs af holdene, hvis det er nødvendigt, simpelthen mangler holdånd. Holdånden er demokratiets styrke, men kapitalismens akilleshæl.

De mennesker, der mangler holdånd i Spanien, hvor jeg bor, er gerne de velhavende. På grund af deres penge føler de sig bedre – tilsyneladende også moralsk bedre – end andre. De tager ud af byen til deres små ekstrahuse for at redde sig selv, fordi de kan. Men de tænker sjældent på, at de måske tager virus med til en landlig og afsides region, hvor der er få læger, men gerne mange ældre.

Sporten, som ellers bliver klandret for at være styret af penge, handler reelt om samarbejde. Det samme kan siges om fodbolden, hvor den bedste fodboldspiller Lionel Messi mangler et godt hold for at vinde. Alene kan han ikke. De, der tager ud i deres sommerresidens, hamstrer eller trodser forbud, fordi de ikke selv er i risiko, mangler den holdånd, der kan sikre en sejr.


På en måde er det sigende, at jo mere samfundsånden styrkes i disse dage, desto mere lider kapitalismen. Det er selvfølgelig hårdt og trist, at mange mennesker lider økonomisk, men det er også en del af kapitalismens natur.

Kapitalen er styret af socialdarwinismen perversion: Den stærkeste overlever. Men den stærkeste er ikke den rigeste, det er derimod den som kan arbejde sammen med andre.

Det er ikke, når aktiekurserne stiger, at vi er kommet igennem krisen. Nej, det er vi først, når vi igen kan begynde at afholde cykelløb og spille fodbold. Så kan vi igen mødes med vores venner, nede på baren, drikke og råbe sammen. Den eneste forskel er dog, at vi nu ved, at sporten har lært os mere om livet, end kapitalismen nogensinde har formået.

Bragt i Politiken, søndag den 22. marts.

Jeg har også deltaget i podcasten Aftenklubben på radio Nova omkring coronavirussen. Den kan høres her.