A study of the stories of Zahhak in ancient texts and the texts of the Islamic era shows that there are two quite separate stories about the end of this demonic existence, one told by Zoroastrian religious authorities (Fereydun killing Zahhak up and imprisoning him on the mythical Mt. Damavand) and the other the continuation of the ancient Version (Fereydun killing Zahhak). Both versions have appeared in the Islamic era sources. On the other hand, there is ample evidence that shows that the more recent versions of the story of Zahhak appearing in Pahlavi texts and the religious texts of the Zoroastrians and, consequently, in the texts of the Islamic era, have been modeled on the story of Ahriman: sawing Jamsid, killing the guard of the marvelous cow Barmaye, killing of the cow by Zahhak, killing Mardas, Zahhak’s father, in the pit and imprisoning Zahhak on the Mt. Damavand. In this paper, the writer provides evidence to prove that those who wrote these stories took inspiration from the killing by Ahriman of Kyumars, the mythological first man in the beginning of creation in Ahriman’s second attack on the Ahuramazda world.

In the present article, Kant's view concerning metaphysics has been studied. Having explained lexical and terminological meaning of the term "metaphysics" as understood by Aristotle, the authors have made mentions to various metaphysical systems from Plato to Descartes and his followers. Then, the meaning of the term, as understood in Kant's philosophy, has been studied, and its negative and positive aspects in his philosophy have been discussed. After that, the article comes to the conclusion that, influenced by Hume's ideas, Kant negates metaphysics in its traditional sense (i.e. theoretical and certain knowledge of God, world, and soul). But, he accepts metaphysics in the sense of theoretical support of empirical science, and considers a systematizing role for issues discussed in the traditional metaphysics as well. He leaves confession to objective existence of issues posed in the traditional metaphysics to be discussed in the field of practical reason.

This article is going to discuss the different meanings and usages of the word metaphysics in the Kant’s philosophy. Kant’s definition of metaphysics is one of the most controversial issues in his philosophy. Generally, according to Kant, this word has three different meanings:1. The unattributive meaning or the substantive meaning.2. The genitive meaning.3. The meaning of the participle or qualificative meaning.The first meaning consists merely of the word metaphysics as a noun. The second meaning includes genitive terms such as metaphysics of morality, metaphysics of rights, metaphysics of nature and etc. The third meaning includes qualificative terms such as metaphysical exposition, metaphysical dogmatism, and etc. Among these meanings Kant only criticizes the first one.

It is prevalently perceived that Kant considered the debat of time only in transcendental aesthetic and schematism of categories of understanding, but this imagination is not absolutely correct. It is right that Kant's whole critical philosophy, especially critique of pure reason, is the debat of time. In fact, Kant in Critique of Pure Reason founded a sort of metaphysics which can be called metaphysics of time and on this base he changed subject of metaphysics from being to time. Indeed, Kant believes that Human is a temporal being so he can only think about temporal subjects in a choronological manner

The deliberate and explicit cognition of intention and the meaning of terms which have been applied by philosophers is one of the basic steps in cognizing theories and perceiving philosophical texts. It prevents to move towards the paralogism of homonyms. Mī r Dā mā d is of the philosophers who has added new terms to the collection of Islamic philosophy terms from one side and from the other side, he has used some old and all-purpose terms in new meanings. Quiddity (må hiyyah) is one of these important terms in Mī r Dā mā d's thought. It is impossible to be declared a true understanding and description of Mī r Dā mā d's philosophical system without knowing the purpose of Mī r Dā mā d in applying it. In the view of Mī r Dā mā d, the meaning of quiddity is that by which something is what it is (må bihi huwa huwa). Therefore, quiddity is the criterion of the identity of a thing and everything in primary prediction (haml awwali) being applicable to a thing forms its own quiddity (må hiyyah). The position of the essence of mahiyyah is the level of hypothesis and presumption and when it has actual quiddity without any change and conversion, it leaves the hypothetical level and turns to real and fixation. The infinitive sense of wujud is taken solely from the level of reality of quiddity.

David Hume is apparently the first that has reasonably denied the metaphysics: His method for so doing is that, he divides all sciences into two kinds, "Relations of Ideas" and "Matters of Fact", and then, he pronounces as meaningless whatever which can not be classified under these two kinds. The present paper intends to clarify the views of Hume in contrast to metaphysics, and to show that the theory of "The Origin of Ideas" is not, as it is believed, the most fundamental one in his philosophy, but, "The Procedure of Science Formation" is basically prior to the aforementioned theory and to his other theories. Then, it has been tried to show that, he cannot deny the metaphysics, regarding to his empiricism, because in this case, he comes into an unsolvable contradiction that will make him give up "denying metaphysics".

In the Shahnameh which is the most valuable and glorious work of Persian language, we encounter processes from the nature that all imply the relationship of the events of this great epic with the ancient Persian mythological domain. The general character of metaphysical processes, lack of natural lawfulness and following the logical norms and unknown elements such as: divine light, angel, sky, stars, devil, and demon have the leadership over these processes. One of the metaphysical forces in the Shahnameh is magic and witchcrafts which work as metaphysical forces and conquerors of the nature, things and human beings.The aim of this research is to study forces like divine light, angel, foreseeing, prediction and fortune- telling, devil, demon, augury, and magic. From these metaphysical forces, fortune-telling and foreseeing, magic, dreaming and divine light have been used more than the others in the Shahnameh.