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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.

I propose an interpretation of Zhu Xi 朱熹 (1130–1200) seen through the ontology of Gilles Deleuze. Zhu Xi is one of the most prominent Chinese philosophers, the figurehead of the so-called Neo-Confucian school, and Deleuze is arguably one of the most important Western philosophers of the twentieth century. Both philosophers presented an ontology of differentiation, whose main aspects or stages I try to analyse in the paper: Deleuze’s notions of the virtual, dark precursor, field of individuation, intensities and the actual; and parallel to these, Zhu Xi’s notions of the veins (li 理), supreme ultimate (taiji 太極), energy (qi 氣), and things (wu 物). It is argued that a Deleuzian (re)interpretation of Zhu Xi is possible and that it may open new tools of analysis for studying Chinese philosophy as well as create a conceptual space that can bring together concepts and practices from different traditions.

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.

In this article, a supplementary yet original contribution is made to the ongoing attempts at refining ways of comparative-philosophical conceptual clarification of Qohelet’s claim that הבל הכל in 1:2 (and 12:8). Adopting and adapting the latest analytic metaphysical concerns and categories for descriptive purposes only, a distinction is made between הבל as property of הכל and the properties of הבל in relation to הכל. Involving both correlation and contrast, the second-order language framework is hereby extended to a level of advanced nuance and specificity for restating the meaning of the book’s first-order language on its own terms, even if not in them. Contribution: By considering logical, ontological, mereological and typological aspects of property theory in dialogue with appearances of הכל and of הבל in Ecclesiastes 1:2 and 12:8 and in-between, a new way is presented in the quest to explain why things in the world of the text are the way they are, or why they are at all.

Hashi Hisaki, the author of this interesting book, is founder of the Association for Comparative Philosophy and Interdisciplinary Education (http://kophil-interdis.at/wb/pages/home.php). Since 1995 she has taught at the Department of Philosophy at the University of Vienna, Austria. The present book is written in German, as it is based upon Hashi Hisaki’s philosophy lectures at this university. It elaborates upon intercultural dimensions of a wide scope of problems, linked to the concept of paradox, starting from the famous classical “liar paradox” and then analysing various paradoxes exemplified in the works of Plato, Kant, Hegel, Klein, Reininger, Nagarjuna, Hanfezi, Dogen, and Nishida. The main goal of the work is to illuminate the creative function of paradoxes, and to show that it can raise in readers a vivid interest in independent and critical thinking. At the same time, it represents an inexhaustible source of integrative thinking and acting in our daily life.

Prominent 20th-century Old Testament theologians have offered comparative-philosophical restatements of the Psalter’s perspectives on YHWH’s justice in descriptive metaphysical terms. A variety of philosophical idioms were used to affirm/deny that justice was an attribute (or similar) of the divine nature (or similar) or instead predicated of or exemplified in divine functions and/or relations. In this article the associated trend in the research is identified and briefly discussed with reference to representative cases. This is followed by an overview of how concepts, concerns and categories in the analytic philosophy of properties can be used to update, refine and expand the explanatory framework for discussing related texts in the Book of Psalms on their own terms, even if not in them. https://doi.org/10.17159/2312-3621/2019/v32n2a24

This article develops a framework for addressing racial ontologies in transnational perspective. In contrast to simple contextualist accounts, it is argued that a globally engaged metaphysics of race needs to address transnational continuities of racial ontologies. In contrast to unificationist accounts that aim for one globally unified ontology, it is argued that questions about the nature and reality of race do not always have the same answers across national contexts. In order address racial ontologies in global perspective, the article develops a framework that accounts for both continuities and discontinuities by looking beyond the referents of narrowly defined core concepts. By shifting the focus from narrow concepts to richer conceptions of race, racial ontologies become comparable through globally related but nonetheless distinct mappings between conceptions and property relations. The article concludes by showing how this framework can generate novel insights in case studies from Asia, Europe, and Latin America.

Resumen La Escolástica Tardía marca un hito en la historia del pensamiento filosófico. En este periodo se establecen las bases de un profundo proceso de transformación en la forma de observar la naturaleza a través de una minuciosa recolección de datos, experimentos y posteriores análisis. El enfoque franciscano da prioridad a aquel sentido práctico del filosofar que se funda sobre la existencia real y desembarca en la acción. Los pensadores franciscanos analizan las realidades del mundo con un dinamismo pragmático sumamente original. Abstract Late Scholasticism marks a milestone in the history of philosophical thought. In this period, a profound process of transformation took place in the way of observing nature through a meticulous data collection, experiments and subsequent analysis. The Franciscan approach gives priority to a practical sense of thinking and its transformative action. The Franciscans analyze the realities of the world with an extremely original pragmatic dynamism.

Confucianism cannot be posited as merely a philosophical tradition, but can nevertheless be said to possess key elements of a philosophy of ethics, which have time and again been able to transcend both the tradition’s historical as well cultural bounds. While Huang Chun-chieh points out that it is more appropriate to speak of Confucianisms, plural, core Confucian values and notions possess the ability to move from context to context while retaining certain characteristics and changing others. The proper approach to the study of Confucianisms should therefore be interdisciplinary and in line with the new method of East Asian Confucianisms, where philosophy should also have an important part to play. Understood within the bounds of the project of Confucian philosophy (a project that can be seen as dynamic and ongoing in the global environment of the 21st century), a broader and more diverse range of expressions of Confucian thought—particularly through the methods of both East Asian Confucianisms and of comparative philosophy as an effort of a more equal and inclusive philosophical dialogue—could help throw new light on important aspects of Confucian philosophical thought. While the methods of East Asian Confucinisms and of comparative philosophy are different in their aims and scope, they also share common sensibilities.

Text in English and Russian; International audience; The article is devoted to the topic of "traces of the past" interpretation; its relevance is due to both the need to improve the training of history majors and the aggravation of the fight against falsifications of history (primarily domestic). The aim of the research is to analyze the correlation of humanitarian, social and technological components in the methodology of teaching historical disciplines. The comparative method was chosen as a key method. The work uses the method of hypotheses, content analysis of the source base, and experience in studying University teaching practice. Identifying the prerequisites for "incorrect" interpretation of historical events, the author compares legal, forensic and philosophical approaches. The theoretical significance of the article lies in the novelty of an interdisciplinary, integrated technosocial humanitarian outlook on historical research. According to the author, the best way to overcome bias is adherence to principles; a person must inspire and justify trust: this requirement is true for both a forensic expert and a scientist. The main thing is to avoid simplifications, geometric sketching of the past, reducing it to parallels and piles of additional constructions, politicized speculations. No less great is the temptation to fall into exegesis, and from the interpreter of texts to become the owner of stylization and meta-history. The task of the researcher is to reveal the specifics of the typical. It is extremely difficult to find the "median nerve" of an era, but this is the only way to "qualify the subjective side of an act" from a historiosophical perspective. The sensation and awareness of belonging to humanity obliges the scientist to think in integral, complex, figurative, and not abstract categories. Intersubjectivity itself (even intrasubjectivity) characterizes history as a humanitarian science, and not as narrowly social one (akin to jurisprudence or sociology, especially in their positivistic interpretations). The practical significance of the study lies in the fact that the material of the article can be used in the pedagogical process, and a comparison of fundamental and applied disciplines will help history majors to sort out professional and worldview issues, and teach them to distinguish between the eternal and the vain-trendy, the ideological and the tendentious. History, the author believes, is about the eternally alive, and not about the outdated things.; Статья посвящена теме “следов прошлого”; актуальность её обусловлена как необходимостью совершенствования подготовки студентов-историков, так и обострением борьбы с фальсификациями истории (в первую очередь – отечественной). Целью исследования является анализ соотношения гуманитарного, социального и технологического компонентов в методике преподавания исторических дисциплин. Ключевым методом избран компаративный; в работе используется метод гипотез, контент-анализ источниковой базы, а также опыт изучения вузовской педагогической практики. Выявляя предпосылки “неверного” изложения былых событий, автор сопоставляет юридический, экспертно-криминалистический, естественнонаучный и философский подходы. Теоретическая значимость статьи состоит в новизне междисциплинарного, комплексного техно-социо-гуманитарного взгляда на исторические изыскания. По мнению автора, главное – избегать упрощений, геометрической схематизации прошлого, сведения его к параллелям и нагромождениям дополнительных построений, политизированных спекуляций. Не менее велик соблазн впасть в экзегезу, а из толкователя текстов сделаться собственником стилизации, мета-истории. Задача исследователя состоит в установлении конкретики типичного. Ощущение и осознание принадлежности человечеству обязывает учёного мыслить категориями целостными, комплексными, образными, а вовсе не отвлечёнными. Сама интерсубъективность (даже интра-субъективность) характеризует историю как науку гуманитарную, а не узко-социальную (сродни правоведению или социологии, особенно в их позитивистской трактовке).Практическое значение исследования заключается в том, что материал статьи может быть использован в педагогическом процессе, а сравнение фундаментальных и прикладных дисциплин поможет студентам-историкам сориентироваться в вопросах профессиональных и мировоззренческих, научит отграничивать непреходящее от суетно-трендового, идеологическое – от тенденциозного. История, полагает автор — о вечно живом, а не про отжившее.

Text in English and Russian; International audience; The article is devoted to the topic of "traces of the past" interpretation; its relevance is due to both the need to improve the training of history majors and the aggravation of the fight against falsifications of history (primarily domestic). The aim of the research is to analyze the correlation of humanitarian, social and technological components in the methodology of teaching historical disciplines. The comparative method was chosen as a key method. The work uses the method of hypotheses, content analysis of the source base, and experience in studying University teaching practice. Identifying the prerequisites for "incorrect" interpretation of historical events, the author compares legal, forensic and philosophical approaches. The theoretical significance of the article lies in the novelty of an interdisciplinary, integrated technosocial humanitarian outlook on historical research. According to the author, the best way to overcome bias is adherence to principles; a person must inspire and justify trust: this requirement is true for both a forensic expert and a scientist. The main thing is to avoid simplifications, geometric sketching of the past, reducing it to parallels and piles of additional constructions, politicized speculations. No less great is the temptation to fall into exegesis, and from the interpreter of texts to become the owner of stylization and meta-history. The task of the researcher is to reveal the specifics of the typical. It is extremely difficult to find the "median nerve" of an era, but this is the only way to "qualify the subjective side of an act" from a historiosophical perspective. The sensation and awareness of belonging to humanity obliges the scientist to think in integral, complex, figurative, and not abstract categories. Intersubjectivity itself (even intrasubjectivity) characterizes history as a humanitarian science, and not as narrowly social one (akin to jurisprudence or sociology, especially in their positivistic interpretations). The practical significance of the study lies in the fact that the material of the article can be used in the pedagogical process, and a comparison of fundamental and applied disciplines will help history majors to sort out professional and worldview issues, and teach them to distinguish between the eternal and the vain-trendy, the ideological and the tendentious. History, the author believes, is about the eternally alive, and not about the outdated things.; Статья посвящена теме “следов прошлого”; актуальность её обусловлена как необходимостью совершенствования подготовки студентов-историков, так и обострением борьбы с фальсификациями истории (в первую очередь – отечественной). Целью исследования является анализ соотношения гуманитарного, социального и технологического компонентов в методике преподавания исторических дисциплин. Ключевым методом избран компаративный; в работе используется метод гипотез, контент-анализ источниковой базы, а также опыт изучения вузовской педагогической практики. Выявляя предпосылки “неверного” изложения былых событий, автор сопоставляет юридический, экспертно-криминалистический, естественнонаучный и философский подходы. Теоретическая значимость статьи состоит в новизне междисциплинарного, комплексного техно-социо-гуманитарного взгляда на исторические изыскания. По мнению автора, главное – избегать упрощений, геометрической схематизации прошлого, сведения его к параллелям и нагромождениям дополнительных построений, политизированных спекуляций. Не менее велик соблазн впасть в экзегезу, а из толкователя текстов сделаться собственником стилизации, мета-истории. Задача исследователя состоит в установлении конкретики типичного. Ощущение и осознание принадлежности человечеству обязывает учёного мыслить категориями целостными, комплексными, образными, а вовсе не отвлечёнными. Сама интерсубъективность (даже интра-субъективность) характеризует историю как науку гуманитарную, а не узко-социальную (сродни правоведению или социологии, особенно в их позитивистской трактовке).Практическое значение исследования заключается в том, что материал статьи может быть использован в педагогическом процессе, а сравнение фундаментальных и прикладных дисциплин поможет студентам-историкам сориентироваться в вопросах профессиональных и мировоззренческих, научит отграничивать непреходящее от суетно-трендового, идеологическое – от тенденциозного. История, полагает автор — о вечно живом, а не про отжившее.