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Heidegger tried to interpret Kant's "Critique ofpure reason" as the foundation of metaphysics in his "Kant and the Problem of Metapf.?ysics" and to indicate 'the problem of metaphysics' as 'the problem of basic ontology'. But in the preface of the second edition of that book, he asserted, 'on the thinking path of hvenryyearsfro m the first publication, the fatal mistakes andprivations of this stuqy have become so obvious for me that I have given up patching it up ivith complementary notes, an addition, or a postscript. ' It suggests that this book has the same 'mistakes andprivations' as his ''Sein und Zeit", and tue have to pqy attention to the fact that the 'mistakes and privations' are referred in the context of 'the problem of metapf.?ysics'. So I would like to distinguish the three dimensions ofproblems as following: (1) the problem of Kant's thought as the foundation of metaphysics, (2) the problem of metapl?Jsical thinking itse!f, and ( 3) the problem of Heidegger's ivqy of thinking, in which he cn'ticizes metapf.?ysics and Kant's thought. Then I 1vould like to make it clear the meaning of Heidegger's trial to overcome metaphysics and to bring it to fight that of his 'mistakes andprivations' are grounded in his wqy of thinking, which is, contrary to his intention, still in the range of metapbysica! thinking. And from thatpoint of viezv, I would like to reveal the problem of our wqy of thinking in contemporary philosopl?J, iuhicb is ouenuhelmed ry natural sciences.

The challenge to re-think Post-Modernity opens up if we see modernity in the light ef the phenomenological reduction. 5uspending belief in the central tenets of Modern Philosopf?y discloses that the so-called post• modernist pbilosopby mere!J extends the earlier projec: The failure o] calculative reason trumpeted by po-mo thinkers need not result in the end of the proiect ef rationality. Rather, rethinking the philosophic tradition in a radical fashion leads to greater inclusion ef other perspectives andfaculties and more possibilities far reasoning together in the search for truth.

The foundation and corner stone ef Mulla Sadra's attitude toiuards man depends on his whole philosophical system of Transcendent PhilosopfD, tuhich is plunged deep!J into his metapysical vieiv efman as a microcosm in whom creation returns to its source and multiplidty to its uniry; The prindples of his stttcfy provide, therefore, the last link in the rycle of his cosmology and a kry for the understanding ef the macrocosm in a ivqy that it stands between all things, and all things have appan'tions and signs uitbin it and in a wqy that the elements are best mixed and all the faculties ef the Soul assembled and potentia!!J it can adopt every attribute and quality in existence. It is in the same spirit that Mui/a Sadra tells us that God has placed everything that is in the Universe in man and he is considered to be Divine vicegerent, epiphatry of divine name, and macrocosm that extends its relevanry toiuard its source, the Divine, on the one hand, and toiuard the immeasurable cosmos, on the other. Also he insists thatpotential!J every man is Universal Man but in actuality on!J the prophets and the saints can be called l?J such a title and can be foll02ved as prototypes ef the spiritual life and guides on the path ef realization. This article intend to represent a fe1.v ef Mtt!la Sadra 's teachings on man as one small example with Knmvledge and nnsdo»: as the highest attributes that caused the superiority of him 'to the others. The soul is a part andparcel ofhim that accompanies him from the highest station to the lowest level of being. Nian cannot know all that is in the Universe ry going around and stucfying because life is too short and the world too large; on!J ry stucfying himse!f can he come to the knoivledge of all things which already exist within him. This article also treats various dimensions of the knowledge of the soul and its role in the knowledge of God and the divine act (macrocosm).