The European metaphysics begins with opening by Parmenid a metaphysical reality of the Uniform in its difference from a physical reality of the Much. This sets its first border and defines the ontological modus of the metaphysics, developed in the Antiquity and the Middle Ages. Thinkers of New time occupy a reflectiveposition in the relation of antiquity’s asking “WHAT is the metaphysics?”. They interest no longer the fact of the presence of the metaphysics, but the bases of this fact — (...) transcendental conditions of its possibility (resp. a question “How is metaphysics possible?”). If the Antiquity (Parmenid) considers metaphysics as the reality of an empirical subject, then Kant raises the question about the possibility of metaphysics as the activities of a transcendental subject. There is the second boundary of metaphysics, which transforms in its epistemological modus. The transcendental method becomes the criterion of the metaphysics: it makes possible to critic the metaphysics and to limit its claims. The new metaphysics (XXI c.) occupies the reflexive position to the epistemological modus of metaphysics. It attempts to reveal its basic “figure of silence”, i.e. the transcendental conditions of the transcendental subject. The bases of the transcendental subject are the natural capability of human reason to fall outside the boundaries of experience (metaphysica naturalis; Kant) and the language. The metaphysica naturalis can be correlated with Husserl’s intentionality, but its prototype is the Leibnitz’s monad. The question “How is homo metaphysics possible?” is determining for the anthropological modus of metaphysics of XXI century. (shrink)