Writing about the concept of 'reflexive modernization', John Grin describes the risks and side effects that modern society no longer tolerates as blind spots that modernization produces because of its development towards progress through control. Grin understands these blind spots as a loss of Metis, the Aristotelian notion that refers to the ability to take contextual conditions into account. "This disdain and associated undermining of metis has reduced society's capacity to compensate for these blind spots." (Grin 2006, 100). Because local and tacit knowledge and contexts are hard to mediate, these blind spots will only become larger and more numerous. The more that mediated presences become part of dayÐtoÐday life, the harder it will be for such specific knowledge and cognitive structures to survive. The more blind spots that are generated, the more the capacity of society to deal with these unwanted risks and side effects is reduced.
However, there is not only a loss of local, tacit knowledge, something new may also evolve. As early as 1995 Pierre Levy, author of "Collective intelligence, towards an anthropology of cyberspace" (1994), and Derrick de Kerckhove, former director of the Marshall McLuhan Institute in Canada, argued at the Doors of Perception 3 conference, that a new intelligence is developing as a result of the evolving networks. Inspired by the specific kind of collaborations that take place during a game like soccer, for example, Levy argues similar effects occur in manyÐtoÐmany communication environments like MOO's and MUD's (as in online game environments today). He names this 'collective intelligence', which lives in and through the networks. De Kerckhove perceives of all manner of proof for Levy's theory. How does a clash between intention and realization occur in this collective intelligence? What causality will it offer? Are there clashes or is it a morphing atmosphere that surrounds us more and more densely like a fog? Does collective intelligence offer a new kind of tacit knowledge that will generate brilliance by itself? Does this collective intelligence only evolve online, or is it a property of the wisdom of crowds as James Surowiecki suggests? (Surowiecki 2004).