Michel Foucault, Giorgio Agamben, Jean-Luc Nancy, Roberto Esposito, Sergio Benvenuto, Divya Dwivedi, and others, ‘Coronavirus and Philosophers’ <http://www.journal-psychoanalysis.eu/coronavirus-and-philosophers/> [accessed 19 March 2020]
However, if it is true that the virus displays the characteristic of an event (it would be difficult to deny this), then it must also possess its “virtue”. Events are such not because they “happen” or, at least, not only because of this. Events are not “facts”. Unlike simple facts, events possess a “virtue”, a force, a property, a vis, that is, they do something. For this reason, an event is always traumatic to the point we may say that if there is no trauma there is no event, that if there is no trauma, literally nothing has happened. What exactly do events do? Events produce transformations that prior to their taking place were not even possible. In fact, they only begin to be “after” the event has taken place. In short, an event is such because it generates “real” possibility. One must bear in mind that here “possible” merely means doable. Possibility means being able to do something. Possibility is nothing abstract, it is not the free imagination of other worlds that are better than this one. Remaining on a pragmatic level, without indulging in metaphysics, possibility is only “potency” and potency is nothing more than action, determined activity. The “virtue” of an event thus consists in rendering operational methods possible, methods that “before” were simply impossible, unthinkable. It follows that an event can only be thought of starting from the future it generates (and not from the past), because it transforms, because it creates that which is real, and with it possibility. Common sense is therefore right when an event is thought of as an “opportunity” to “make a virtue of necessity”.