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In an investigation much acclaimed in its time, Cosmopolis: The Hidden Agenda of Modernity (1990), Stephen Toulmin focuses on the criteria that have a lasting infl uence on the modern discussion. I would like to shortly paraphrase, and at the same time continue, one of the lines of thought proposed by Toulmin. Since the sixteenth century, Europe has been marked by two tendencies: on the one hand, by growing pluralisation of the world we live in, and on the other, by the concepts of homogenisation, willing to overcome pluralisation. The pluralisation discloses itself, e.g., in the relevance of orality that constantly includes ambiguities, which were expressed in the essays of Montaigne, to refer to the example. Pluralisation also revealed itself in the differentiation of confessions in the times of the Reformation. The increase of textualisation or the unifying Counter-Reformation measures are indicative of homogenising tendencies, but especially the strengthening of the national narrative is. Benedict Anderson, in his book Imagined Communities: Refl ections on the Origin and Spread of Nationalism (1983), has already focused on the relationship between the textualisation in the administrative area and the strengthening of the modern (national) state. The objective of such efforts was to create a clear and homogeneous cultural, religious or socio-political space. However, since the nineteenth century, especially in the decades around 1900, the era of the ‘classical’ modern age, the meaning of the orality – that is, the experience of the pluralistic, heterogeneous world – increased again and caused a crisis (Jacques Le Rider, Modernité viennoise et crises de l’identité, 1990) that became a certain criterion of the modern age and, consequently, of the post-modern age (Jean-François Lyotard,

Memory – Recollection – Difference: Plurality and Heterogeneity as the Signature of Central Europe