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The present issue is the second part of the special double issue entitled Transcultural (Post)Comparative Philosophy and deals with more concrete examples or demonstrations of the theory presented in the first part. The articles in this issue contrastively analyse philosophers, theories, methods, and exchanges between Asian and European philosophical discourses. The subtitle of the volume is therefore Philosophical Dialogues between Asia and Europe: From Plotinus to Heidegger and Beyond.

This paper argues that the mystical experience induced by psilocybin (understood through the tradition of Heideggerian phenomenology) modulates the attuned understanding of oneself, the world, and how the individual relates to the world. This kind of particular experience is not accessible to the individual through ordinary consciousness, therefore psilocybin may give us access to a new kind of understanding. This understanding may offer a solution to the empirical deficiencies surrounding the short-term and long-term effects of psilocybin, such as how a meagre two to three high doses have yielded unprecedented results in the treatment of tobacco addiction, and in the treatment of depression and anxiety in terminally ill patients. The consensus in the literature suggests that it is not solely the molecular and physiological mechanisms responsible for the results. In addition to the physiological mechanisms, a mystical experience associated with it must be present, without which the long-term effects are not catalyzed. Scientific explanations are limited in explaining the relationship between attuned understanding, the individual, and the world, but conversely, phenomenology does, hence why it may be a better method of analysis. The argument made posits that the mystical experience enables one to reconstitute oneself at an ontological level shows that the work of Heidegger should be applied to ameliorate the empirical deficiency as a potential tentative framework for understanding its broader phenomenal mode of action. The primary reason for this is that Heidegger’s work describes an analogous mechanism concerning modes of attunement which may shift our totality of relevance and the context of our understanding and the meaning of the contents of our lives. This paper concludes that Heidegger’s phenomenology can offer a new explanation of how psilocybin works at the phenomenal level.

This work makes a contribution to a theory of the general conditions by which—via language and sign use—the intelligible structure of the content of thought comes about and changes, which in turn affects our collective practices, affordances, and causal powers— in short, our doings. It is argued that this latter point is the reality of the intelligible and the only possible test of metaphysical realism. Through this it develops a ‘metaphysics of modernism’ by constructing a concept of sense derived from the philosophers Ludwig Wittgenstein and Gilles Deleuze, among others. After elaborating the framework of sense, it looks to its emergence out of social embeddedness through a concept of common sense, understood aesthetically in terms of the construction of forms of life. There it investigates the relation between sense and value-form in Marx, aesthetic judgment in the work of Kant, the relationship between aesthetics and language-use in the late Wittgenstein, and the political aesthetics of contemporary art and media. Finally, this work indicates the limit of common sense in a concept of nonsense, taken as the intercession of the absolute within language and thought, which in turn points to the conditions for the contingent, ampliative capacity of thinking as the essential activity of reasoning, i.e. the organon of the new. In this final part, it focuses on the writings of Samuel Beckett, whose work is incessantly concerned with the liminal space of thought and language encountering its own transcendental humiliation as the indicative affect of the subject of modernity

A recent debate in the philosophy of memory has been what the correct analysis of 'remembering' ought to be. On the one hand, Causal Theorists claim that remembering has three necessary conditions: (1) Factivity: The remembered event must have actually occurred. (2) Prior Experience: The remembering subject must have experienced the remembered event themselves. (3) Causality: The subject's prior experience of the remembered event must stand in an appropriate causal connection to the subjects current memory of the event. On the other hand, proponents of 'Post-Causal' theories have variously denied the necessity of one of these conditions. In this debate, appeals to intuition have played an important role. On the one hand, Causal Theorists have accused post-causal theories of violating important intuitions about what it means to remember. On the other hand, Post-Causal theorists have argued that instead of intuition, empirical memory research should provide guidance in the analysis of what it means to remember. Here, we set out to investigate two questions: (1) Does the 'folk notion' of remembering adhere to the Causal Theory of remembering? (2) To what extent does this folk notion vary across different cultural backgrounds. To do so, we will present participants from different cultural backgrounds with a survey in which - in different scenarios - Factivity, Prior Experience, and Causality are violated. In each case, participants will then be asked a number of questions designed to assess their concept of remembering.

Hibua Lamo is a cultural system that binds communities in North Halmahera. It is a form of conflict resolution among the communities by harmonizing interests between conflicting groups as well as binding the groups into a new relationship bond. It was tested by riots of Moluccas, including North Halmahera. This study shows that there is a difference context of emergence between Habermas's thought and local knowledge of Hibua Lamo. However, based on the Habermas's perspective of communication ratio, Hibua Lamo at least get the spirit to a new birth. Based on the new understanding, Hibua Lamo now exists to rely on communicative ratio which is able to withstand annexation of market system and the state, and also to tie the communities in North Halmahera through peace consensus.

As found in the Upanishads, readers come to encounter many ideas regarding the “Self” as opposed to the “self,” or the Atman versus the atman. Now, complicating matters further readers encounter the antithetical concept, of the Atman and atman, or the Buddhists understanding of the anatman as found in the Dhammapada. First, this piece will unpack the idea of both the “Self” and the “self,” or the Atman and the atman, as understood in Hindu philosophy and theology. Next, this essay will then describe the Buddhists understanding of anatman, or the absence, or emptiness of the self, or the nullification of the self, or the atman as well as even of the Self, or the Atman. Finally, this piece will resolve by arguing in favor of the Self, or the Atman as well as the self, or atman over the Buddha’s notion of the anatman.