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The way Nihilism is portrayed in Hedayat's works has regularly been stud• ied by researchers in literature. This paper tries to look at the six stays of Nihilism as portrayed by Nietzsche and the compare them to the style used the story of Human Mistake to depict Nihilism. By careful reading of "Buof-e koor", one realizes that the six phase Nihilism as stated by Nietzsche is Present in Hedayat's work. Hedayat has tried to portray the six phase Nihilism in the character of shabby old man ("pirmard-e xenzer penzerii"): Authore of "bouf-e koor" follows this old man to come out of the end of the story and to reach wisdom; the only difference is that in the end, contrary to Nietzsche, Hedayat is still engulfed in a mystic and misty world, whose fate and entity is a mystery to him. He is not as accomplished as Nietzsche in any of the sixth steps and his Nihilism never becomes practical.

Nihilism in the beginning part of “boof e koor” and its similarity with Nietzsche’s nihilism is an issue that has already been explored by writers of this paper. Despite the fact that Nietzsche’s influence is not deniable in Hedayat’s work, this nihilism radically different from what Nietzsche recognizes as “active nihilism” and is realized in Zarathustra. The distinction between the Narrator and Zarathustra can be investigated in the second part of “Boof e koor”, which is in fact the practical nihilism of this book. This paper unearths the similarity and distinction dimensions between Zarathustra and the Narrator of Boof e koor and explores “passive nihilism” especially in second part of this book. The paper also argues that although the Narrator has mentally reviewed Nietzsche’s argument, he approves of it, and, in the first part, thinks about killing the celestial girl; this girl's deep influence - that is in fact a realization of the extraterrestrial world- and narrator's passion deter him from being able to practically obliterate influence of the prostitute’s presence, that is the social symbol of the celestial girl, from his life.

"Nihilism" in Nietzsche's speech became a Philosophical problem. He called "nihilism", as "the meaninglessness of everything", criticizing the history of the western metaphysics, he considered Platonism and Christian ethics values to be the most important factors in the emergence of nihilism. Finally, with the creation of "superman" and on the basis of the same "humanist metaphysics", he sought to overcome nihilism. But Heidegger studied "nihilism" not in terms of values, but from an ontological point of view. By criticizing the whole western metaphysical thought, he considered "metaphysics" to indicate a kind of relationship with Being in which Being itself sinks behind a curtain of veils into the abyss of oblivion and neglect. In an ontological explanation, he considers "nihilism" to be equivalent to this "neglect and forgetfulness of Being" and on this basis, he introduces "the history of Western thought" as "the history of nihilism development". From this point of view, with the perfection of metaphysics, more perfect manifestations of nihilism are also realized. As far as today, in the "Technological Enframing" which is the final form of metaphysics, "technological nihilism" has determined the world and man in a nihilistic form, in the mood of ordering as standing-reserve. According to Heidegger, in facing this situation, we have no more than two options, either to submit to a complete destruction or to find a way to overcome it.

Abstract
Nietzsche unfolds his radical critique of Western culture due to its emergence from the metaphysical thinking. For Nietzsche, Western culture as a set of metaphysical valuation systems has resulted in nihilism and absurdity of all values. With a genealogical, etymological and historical method, Nietzsche exhibited the logic of metaphysical decadence under his criticisms in the three fields of philosophy, ethics and religion, and sought to get rid of Western metaphysics and the resulting nihilism as a new thing by marketing values ​​in the personality of the Artist-philosopher. he does. Meanwhile, in his thought, the “Artist-philosopher” figure goes beyond the metaphysical oppositions. He is aware of his difference from others due to the hierarchy resulted from will to power, and the “pathos of distance” has caused him to be in the ruling caste. He lives in the realm of fronties and dangers with his creation power, creates new values for overcoming nihilism with his noble form of life, a different form of life which embraces the fusion of mind and passion in the Dionysian-Apollonian unity, and joyously affirms his spiritual world.
 
Keywords: Metaphysics, Nihilism, Decadence, New Thing, Artist-Philosopher
 
 
Nietzsche, as one of the main critics of Western philosophy, introduces nihilism as the final result of Western metaphysical thinking and the dominant intellectual current of the two centuries after him, in which old values have become meaningless and cannot be considered a prescription for today's human life. Nietzsche considers the soil of the metaphysical plant to be the concept of decadence, which the more it distances itself from the Hellenic bio-world, it prepares for itself the path of irreversible decline and decadence, the inevitable result of which will be meaninglessness. From Nietzsche's point of view, decadence is the matter by which life, and nature are emptied of their meaningful form and the existence is transformed into a meaningless thing, therefore it leads to nihilism. Therefore, according to the concept of decadence as the bedrock of nihilism, the thought so far has suffered It has become a metaphysical disease of thought, which Nietzsche criticizes radically under the three domains of philosophy, ethics and religion.
    The main issue and question in this article is whether, from Nietzsche's point of view, metaphysical thinking, like Western philosophy, has led to nihilism, and how has this been realized? What is the main figure of nihilism and what are the signs and symptoms of nihilism? How has the logic of decadence as the bedrock of nihilism led to the construction of the last man, and finally, what will be the way or ways to pass this nihilism from Nietzsche's point of view?
 
Nietzsche criticizes Western philosophy with a genealogical, etymological and historical method and considers the way to get rid of Western metaphysics and the resulting nihilism to be a re-evaluation of values in the way and behavior of art and artist. What in Nietzsche's thought is from the realm of illness, which is the realm of metaphysical thought and is discussed with the logic of decadence, will lead to Nietzsche's triple criticism of metaphysics, and what is raised under the realm of health in Nietzsche's thought refers to Nietzsche's solution to overcome metaphysical nihilism.
    In Nietzsche's genealogical critique, from the field of philosophy by returning to Platonic-Aristotelian-Kantian thinking under the concept of similarity, and in the field of ethics, which has led to general orders and to the thought of homogenizing and leveling people, under herd ethics, and in the field of Christianity, by presenting its generalizing, unifying and democratic theoretical values to It leads to the equalization of all strong and weak species and makes the patient equal next to the healthy under original sin.
 
In this article and in the following, Nietzsche's critiques of Western metaphysical philosophy, we have presented a section entitled "The New" in his thought. The new in Nietzsche's thinking is obtained as a result of philosophizing with a hammer, as a result of which all dominant metaphysical values are overturned at once. Nietzsche considers the European man to be the last man who has the legacy of metaphysical nihilism and is necessary for the emergence of a new post-metaphysical era, because with his decadent and democratic values, he brings nihilism to its peak and helps to build a new world. Nietzsche's new perspective provides multiple possibilities for life, thinking and truth and makes the future pregnant with multiple ideas.
    The new in Nietzsche's thinking invites us to overcome the dualisms of the metaphysical tradition. In Nietzsche's thinking, returning to nature is the first way out of nihilism. Nietzsche considers the alternative of metaphysical thinking in the field of knowledge to be the idea of difference, and in the field of ethics, the superior caste, and in the field of religion, art as a noble style, meaning the unity of poetic reason and joyful passion, which is an Apollonian-Dionysian unity.
 
The new in Nietzsche's thinking can be seen as the final summation of his main opinions, which are expressed in the general format of the new valuations of the post-metaphysical world. Nietzsche followed the roots of Western thought in the opinions of Plato and Aristotle with the genealogical method and by returning to the origin of Western culture i.e. Greece, and influenced by the origin of this culture, he shows us its destination, which is metaphysical thought. Nietzsche, who is struggling with the crisis of meaning, considers the flow of Western culture, which is completely immersed in metaphysical thinking, towards nihilism. Nietzsche saw nihilism as the result of metaphysical thinking, the definitive trend of the next two centuries after him. In his three criticisms, Nietzsche considers the logic of decadence as a platform for nihilism in the three domains of philosophy, ethics, and Christianity. In Nietzsche's thinking, the new is simultaneously destructive and creative: the destruction of the concepts and values of the metaphysical world and the creation of new values of the post-metaphysical world. In the depth of Nietzsche's aristocratic culture, the new is present, which means multiple possibilities of living and thinking in the future. In Nietzsche's view, the superhuman and post-metaphysical character is the artist-philosopher who bears the heavy burden of the new. At the heart of Nietzsche's alternative plan for the nihilism of metaphysical thinking, there is a place for the artist-philosopher, who, from his point of view, is a different character, he is beyond confrontations, lives in danger, stands at the borders and makes the existence of the new thing clear and visible. Finally, the personality of the artist in Nietzsche's modern world, with the example of the noble style, which is the Apollonian-Dionysian unity of art, enables new thinking.

“Nihilism” is one of the basic keywords in Nietzsche’s thinking, and because of its strong connection with his other teachings, it is considered to be a principle subject in his philosophizing. In fact, nihilism is Nietzsche’s criterion to evaluate whatever is relevant to the fate of human and human society. On one hand, he accused the most fundamental organized systems of thought and belief in religion, philosophy, and science of a kind of nihilism (passive) which in his view is somehow despicable and rejected; and therefore deserves to be destroyed. On the other hand, he, asking for the help of a Savior called “Super human”, invites us to another kind of nihilism in order to replace what has been destroyed. This paper intends to presents Nietzsche’s argues in his critique of these systems and also to provide a detailed description of the types of his nihilism.

Pessimism towards the world and its structures has always been a topical issue during human history. But the approaches to probe it have led to a formal school of thought called nihilism and this has been one of the outputs of modernism reflected in poems composed by Persian and Arab poets along with the works of the philosophers and scholars in the field. Since one of the best approaches to identify an issue is to compare it with a parallel and same level sample, the present study has tried to probe the issue using a descriptive-analytic method to discuss about the elements and constituents of nihilism in the works of Sadegh Hedayat and Zakaria Tamer as two pioneering writers in modern story writing in Iran and Syria who tended towards nihilism to recognize some of the problems repeated in this school of thought and to investigate about the factors that led these two authors towards nihilist thoughts. Findings showed that although Hedayat and Tamer belonged to two different cultures and societies, nihilism, disappointment, pessimism towards the individuals and the society, thinking of death and introverted thoughts have dominated thoughts of both authors and being informed about the thoughts of western scholars, local dominance and tyranny have been among the common and effective factors that caused both authors to tend towards nihilism.

We and our world are caught in the last period of nihilism. The remarkable point is the durability of this situation, and that the time for the end of this situation is unclear. The concern of this article is understanding the nihilism, especially its last kind, understanding of the nihilism in order to provide the possibility of the thinking about the conditions of the liberation from that. For this purpose, we should understand three kinds of nihilism: negative, reactive, and passive; Understanding these three kinds, especially its last kind, which is the property of the present situation. For the explanation of this step of nihilism, we will resort to a Nietzschean-Deleuzian concept and then try to transmit the affective aspect of this concept to the reader in order for the necessity of the liberation from our nihilistic situation to be sensed affectively. At this point of the analysis, the argument is ready for thinking to the next step, which proceeds by understanding the distinction between the last step of nihilism and the condition of liberation from that. Therefore, the trajectory of the article is like this: explanation of kinds of nihilism: 1) negative. 2) reactive. 3) passive. 4) and the liberation from nihilism.

Whenever it is said there is no truth in place, this question comes up as to whether the truth itself does exist or not? Two answers are offered for this question. First, there is no truth other than the truth that there is no truth (modern nihilism). Secondly, there is no truth even the truth that there is no truth (postmodern nihilism). This paper aims at exploring the second answer by presenting examples of the claim in postmodernism. While pluralism states that there is no absolute truth, nihilism asserts that there is absolutely no truth and that the same truth is not true as well. Hence, postmodern nihilism is self-contradictory based on its realistic interpretations and self-reflective based on its nihilistic interpretations. Post-structuralism is nihilist from the epistemological perspectives because it claims that no cognizance can be generalized and adjusted to the world but it is probably not nihilist in terms of semiotics because it does not deny the principle of implication. Deconstruction is nihilistic and devastative for the authorship-oriented person exercising centralism. Post-colonial nihilism is also indicative of the destruction and disapproval of the identity of the colonialized lands as well as reflective of the denial of the identity of the minority races like the black. Gender nihilism engages in denial of gender and queer nihilism denies any sort of sexual, gender, and identity normality.

In this article, we have tried to study the relationship between science and religion from the point of view of one of the prominent Japanese philosophers of the Kyoto school, Nishitani Keiji. He was one of the disciples of Nishida Kitaro, the founder of the Kyoto School. He was impressed by Nietzsche's critical thinking of western culture by addressing the problem of the relationship between science and religion in terms of Nietzsche's nihilism problem in his philosophy. He believes that the only way to overcome nihilism is to link these two areas existentially together, to cure the disproportionate human issue today. Under the influence of Heidegger's Existentialism, he has an existentialist approach to the problem of the relationship between science and religion. According to him, the issue of nihilism and sunyata is both existential and historical issues that everyone faces at first. In this paper, we will try first to plot the nihilism in his thought and to show the position of this concept, to show the relationship between science and religion to show how this relationship is tied to this concept.