ARGUMENTOR 6 ARGUMENTOR 6 Mind the Gap! Proceedings of the Sixth Argumentor Conference held in Oradea/Nagyvárad, Romania, 11–12 September 2020 Editors: Rozália Klára BAKÓ Gizela HORVÁTH Partium Press Debrecen University Press 2020 @ The editors and the authors Partium Press – Oradea (Nagyvárad), Romania ISSN 2285 – 682X Debrecen University Press – Debrecen, Hungary ISBN 978-963-490-266-9 Editors: Rozália Klára BAKÓ, Gizela HORVÁTH Proofreading: Iuliana BORBÉLY Graphic Design: Botond BURUS, Ágnes Evelin KISPÁL Page and Layout: István HORVÁTH The publication of this volume was funded by Sapientia Hungarian University of Transylvania, Social Sciences Department Miercurea Ciuc. CONTENTS Introduction /7 KNOWLEDGE GAPS Béla MESTER: A Gap between Public and Professional Philosophy. The Case of Sensus Communis (Common Sense) and its Enemies /11 Krzysztof GAJEWSKI: Gender Gap in the Processes of Social Production of Knowledge. A Case of Polish Wikipedia /39 Krisztina BARTHA: Diff erences between Types of Bilingualism in Mindreading Abilities /61 Rozália Klára BAKÓ: Lost and Found: Connected Learning under Lockdown /87 SOCIAL AND POLITICAL GAPS Orsolya GERGELY: The Entrepreneurial Gender Gap /103 Laura NISTOR: Mind the Ethical Consumption Gap? Consumption Behaviours in Second-hand Shops /123 László HUBBES: Apocalyptic Memes between Serious and Derisory /135 László Gergely SZÜCS: The NSU-Trial and the Modern Court in the Context of Complex Democracies /167 Whitney Jordan ADAMS, Brian GAINES: Heil, Twitter: Social Media, Accelerationism, and Extremism /179 IMAGES AND GAPS Simber ATAY: Orbitor By Mircea Cărtărescu and the Crack in Symmetry /199 Dániel PUSKÁS: “[T]he face of every one / That passes by me is a mystery” Metropolitan Atmosphere in Wordsworth’s Residence in London and Baudelaire’s Parisian Scenes /215 Gizela HORVÁTH: Mine the Gap. Fine Arts in the Age of Pandemic /229 Iuliana BORBELY: Mind the Gap in 2020: Beginning of a New Era in Theatre /243 5 ARGUMENTOR 2020: MIND THE GAP! Introduction “Mind the Gap!“ The iconic phrase introduced in 1968 on the Lon- don Underground epitomizes the multiple divides that separate us along economic, social, cultural, digital, gender, age, racial, and geo- graphical lines. The term is often used to highlight tensions and disrup- tions in the social fabric, disparities of income, education level, cultural background, or social status. The fi rst step of bridging the gap between discourses and practices, social and cultural diff erences is understand- ing them, expressing them properly (Alexander, 2019). Doris Salcedo’s art installation at Tate Modern (2007) – a series of cracks on the Tur- bine Hall fl oor – reminds us that there are more than “six degrees of separation“ between us (Watts, 2004). With the expansion of social media platforms we are more exposed than ever to the global cultural landscape, and meanwhile locked up in our own digital bubbles. We wel- comed presentations dealing with disruptions in the social fabric along social, political, cultural, educational, digital, gender lines; research projects exploring circumstances, eff ects, dangers and blessings of an accelerating world. Papers presenting rhetorical, artistic tools deepen- ing these gaps, as well as successful or failed attempts to bridge them were most welcome. References: Alexander, Douglas, 2019. A Guide to Disagreeing Better. BBC htt- ps://www.bbc.co.uk/programmes/p07y3d18 Salcedo, Doris. 2007. Shibboleth. TateShots https://www.tate.org. uk/art/artists/doris-salcedo-2695/doris-salcedo-shibboleth Watts, Duncan J. 2004. Six Degrees: The Science of a Connected Age. New York and London: W.W. Norton & Company. When we announced the conference call presented above on 6 February 2020, the world was a diff erent place than it is today. Little did we expect that a global pandemic will paralyse our daily lives, block our 7 travels, and shift our teaching and research activities online. This forced digitalization has unveiled further, unexpected gaps. Two of the thirteen studies presented in this conference volume are related to these Cov- id-19-generated gaps. Authors come from diff erent parts of the world: Hungary, Poland, Romania, Turkey, and the United States. The fi rst chapter’s topic is the knowledge gap, viewed from philo- sophical, linguistic, and sociological perspectives. The second chapter is dealing with social and political gaps on local and global level. The third chapter of the conference volume – images and gaps – takes a more focused view on literature, theatre and fi ne arts. The Editors KEYNOTE SPEAKERS: Dr Adrian Hatos, University of Oradea, Romania Dr Anna Keszeg, Babeș-Bolyai University Cuj-Napoca, Romania SCIENTIFIC COMMITTEE: Mihaela Luminiţa Albișoru, University of Monterrey, Mexico Julianna Borbély, Partium Christian University Oradea, Romania Silvia Branea, University of Bucharest, Romania Krzysztof Gajewski, Polish Academy of Sciences Warsaw, Poland Laura Nistor, Sapientia Hungarian University of Transylvania Cluj- Napoca, Romania Maria Joao Pereira Neto, Universidade Nova de Lisboa, Portugal Maria do Rosário Monteiro, Universidade Nova de Lisboa, Portugal Péter Tánczos, University of Debrecen, Hungary ORGANIZING COMMITTEE: Gizela Horváth, Partium Christian University Oradea, Romania Rozália Klára Bakó, Sapientia Hungarian University of Transylvania, Romania István Bujalos, University of Debrecen, Hungary KNOWLEDGE GAPS A GAP BETWEEN PU BLIC AND PROFESSIONAL PHILOSOPHY THE CASE OF SENSUS COMMUNIS (COMMON SENSE) AND ITS ENEMIES* BÉLA MESTER Institute of Philosophy of the Research Centre for the Humanities Budapest, Hungary From the beginning of Western thought, philosophy that identifi es itself as an op- it is usual that the philosophers identify posite of common sense. The fi rst sec- themselves and their knowledge as an tion of the analysis of this phenomenon opposite of other prestigious knowledge is focussed on several German classics, forms of their epoch and their society. A especially on Hegel’s well-known argu- classic Greek philosopher distinguishes mentation against the common sense, himself from poets and sophists; like- the role of the same concept in Kant’s wise, his modern colleagues distinguish thought, and the interpretation of the themselves from the sciences, from lit- specialities of the German tradition of erature, or they do so from the public sensus communis in Gadamer’s Truth forms of thinking, out of the strictly de- and Method. Hungarian specialities of fi ned academic sphere. This distinction is the common sense tradition will be de- focused both on the diff erence between tailed in the next section, with a com- the knowledge forms with an emphasis parison of the German and Hungarian on the uniqueness of philosophy, and on cases. In the concluding section, we will the declaration of the need of a special describe the consequences of the dis- institutional network for philosophy. The tinction of professional philosophy from planned contribution off ers a detailed common sense, for the social role of phi- case study about a trend in European losophy in general. keywords: Gadamer, German philosophy, Hegel, Hungarian philosophy, Kant * This writing is based on my Hungarian lecture held online, within the series of the seminars of the Department of History of Philosophy and History of Ideas of the Insti- tute of Philosophy of the Research Centre for the Humanities, Budapest, on 21 May, 2020, entitled A sensus communis hagyománya a magyar gondolkodás történetében (Tradition of Sensus Communis in the History of Hungarian Thinking). I express my acknowledgments for the participants at the seminar for the inspiring questions and commentaries. My paper was written within the framework of the research project entitled The tradi- tion of “sensus communis” in the Hungarian thought: Philosophy and the public realm; public philosophy, national philosophy, national characterology (NKFI-1 K135638). 11 “Oh my dear common sense! What high rank did the Lord give you?” (Erdélyi 1981: 43) 1. Introduction At fi rst, the picture of Hans-Georg Gadamer’s classic histori- cal analysis of the role of sensus communis in the (mainly German) Geistesgeschichte will be outlined. This will be followed by a short over- view of the history of the same concept in modern philosophy as a spe- cial answer to a challenge of the changed structure of communication. Following that, it will be shown the usage of this concept by Hegel as a negative point of orientation for his philosophical self-identifi cation. Later, a concise history of the Hungarian tradition of common sense will be off ered. In the next section, János Erdélyi’s Hegelian attack against common sense will be demonstrated, in his The Present of the Inland Philosophy, formulated as a critique of Gusztáv Szontagh’s philosophy. In the end, Szontagh’s answer and the relevance of this debate today will be mentioned. 2. Central-European Tradition of Sensus Communis in Hans-Georg Gadamer’s Interpretation Gadamer has an inevitable role in the revival of the tradition of sensus communis within the framework of self-interpretation in the Geistesgeschichte. This concept has an eminent position amongst the guiding concepts of humanism just after the fundamental term of Bildung (culture), in the initial chapters of his Truth and Method. Al- though Gadamer’s approach is based on a historical retrospection, his work cannot be considered as a work of history of philosophy; it was not the author’s aim either. It is interesting to read how he interprets the history of this tradition,