We live in a world of unprecedented complexity and interconnectedness. In this environment where cause and effect are elusive, it is increasingly difficult to make sense of critical changes or of so-called un-ness events that are unexpected, undesirable, and sometimes unmanageable. The cascading dynamics, intensity and longevity of potentially harmful events or developments render many existing concepts and narratives about the exceptional ineffective. Instead, in various academic fields, management literature, and the mass media ever new terms to describe the changing nature of crisis and uncertainty emerge. From the BANI world to permacrisis, polycrisis, metacrisis, these novel terms have become buzzwords that are used interchangeably and are almost devoid of meaning. To restore and maintain a sense of security in turbulent times, those affected need to understand what is happening, relate this experience to their worldview, and understand the impact of their actions on possible futures. This process of making sense is only possible when an originally semantically neutral exceptional event (such as an extreme weather event or a pandemic) is linguistically categorised (as relevant or irrelevant, favourable or unfavourable) and incorporated into a narrative that is shared by the entire community. The coexistence of different concepts and buzzwords with unclear references, however, makes it difficult to process and make sense of the exceptional. Or as Chinese philosopher Confucius observed over 2,500 years ago: To deal with the exceptional, one must first establish a suitable term for it (Analects 13,3). To underscore the significance and function of terminology in coping with new (and existing) forms of crisis, this paper explores current concepts and buzzwords, outlines their construction in social discourse, and suggests the limits of their effectiveness in the changing context of today’s world. Subsequently, historical notions of the extraordinary from early China and the ancient Mediterranean are presented to illustrate strategies for sense-making, mitigating impact, and restoring a sense of safety. This analysis yields two implications: first, there is a need to reassess prevailing concepts of crisis, risk and the extraordinary. Second, the creation of a new terminology that is adapted to the altered circumstances and can serve as the basis for commonly held narratives will facilitate the management of perpetual crises.

What is Necessary is to Rectify Names: Revisiting Ancient Notions of the Unexpected

期刊论文
发表日期：

2026年7月27日

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Justine Walter

摘要

We live in a world of unprecedented complexity and interconnectedness. In this environment where cause and effect are elusive, it is increasingly difficult to make sense of critical changes or of so-called un-ness events that are unexpected, undesirable, and sometimes unmanageable. The cascading dynamics, intensity and longevity of potentially harmful events or developments render many existing concepts and narratives about the exceptional ineffective. Instead, in various academic fields, management literature, and the mass media ever new terms to describe the changing nature of crisis and uncertainty emerge. From the BANI world to permacrisis, polycrisis, metacrisis, these novel terms have become buzzwords that are used interchangeably and are almost devoid of meaning. To restore and maintain a sense of security in turbulent times, those affected need to understand what is happening, relate this experience to their worldview, and understand the impact of their actions on possible futures. This process of making sense is only possible when an originally semantically neutral exceptional event (such as an extreme weather event or a pandemic) is linguistically categorised (as relevant or irrelevant, favourable or unfavourable) and incorporated into a narrative that is shared by the entire community. The coexistence of different concepts and buzzwords with unclear references, however, makes it difficult to process and make sense of the exceptional. Or as Chinese philosopher Confucius observed over 2,500 years ago: To deal with the exceptional, one must first establish a suitable term for it (Analects 13,3). To underscore the significance and function of terminology in coping with new (and existing) forms of crisis, this paper explores current concepts and buzzwords, outlines their construction in social discourse, and suggests the limits of their effectiveness in the changing context of today’s world. Subsequently, historical notions of the extraordinary from early China and the ancient Mediterranean are presented to illustrate strategies for sense-making, mitigating impact, and restoring a sense of safety. This analysis yields two implications: first, there is a need to reassess prevailing concepts of crisis, risk and the extraordinary. Second, the creation of a new terminology that is adapted to the altered circumstances and can serve as the basis for commonly held narratives will facilitate the management of perpetual crises.