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The term “Meta” describes the words Generalization, Abstraction, and State Change. Physics is the science of natural science, elementary and general laws. Therefore, metaphysics is always trying to find an unconventional approach to the simplest and most understandable laws. Metaphysics is based on philosophical approaches to natural science. This means that philosophy and physics merge into one whole. https://1astr.ru/pojezija/cogitationes/vot-filosofija-kak-feja/
Representatives of idealistic philosophy consider metaphysics as a system of theoretical (mainly philosophical) knowledge.
As we know, the subject of <human> cognition is the soul (of a person). And it is clear that it (metaphysics) is “located” there. The soul, and especially consciousness, are rationalistic entities. Which means that at the base (and in their essence) is the mind that determines their existence .
Since ancient times, philosophers have considered the mind as an entity that dominates everything (where it resides) and is < definitely> self-sufficient. It is actually a system (in itself). And therefore, being in the conditions of the soul, it brings both the soul and everything else (residing in it) to all this (i.e., to its essence, nature, and system). As a result, metaphysics receives similar (rationalistic) abilities and possibilities. For this reason, metaphysics is able to find many rationalistic, i.e. necessary truths in the conditions of the soul. According to Immanuel Kant, this is the same reason, a priori concepts, a priori principles, etc., which can serve as the basis for its subsequent, so to speak, theoretical promotion. As the philosopher puts it, the “first foundation” is capable of “[giving] principles independent of experience,” and defines metaphysics as “knowledge a priori, or from pure understanding and pure reason.”
It is no secret that these possibilities of the human soul, and with it metaphysics, were known to the ancients. They saw in it great opportunities in the knowledge of the whole (world). This is what the ancient Greek philosopher Plato is trying to draw our attention to. He's writing: “But when someone attempts to reason, he passes over the senses and, by means of reason alone, rushes to the essence of any object, and does not give up until, by means of thinking itself, he comprehends the essence of the good,” i.e., in essence, the beginning (of everything). There is both “true being” and ” pure knowledge.” And from this “top” of being (i.e., from the top), they believe that the essence of all things should be clearly visible (and most importantly, it opens up the possibility of comprehending “the essence of the soul, the world…”).
Man, like our World, combines the visible-material, physical part and the invisible – mental and spiritual. In man and in the World, the visible and invisible are inextricably linked and reflect each other.
Physics and materialism study only the visible part, which is therefore more understandable to humans, while metaphysics studies the invisible.
An invisible part of our life, our Being and the structure of man and the World.
What is not visible is not clear, especially since this science is not taught either in schools or in higher educational institutions.
That's why it seems complicated, incomprehensible, and unrealistic to most people.
That is why the very word” materialists ” and in generally accepted scientific circles evokes ridicule and rejection.
Metaphysics is the science of the mechanism of invisible forces embedded in the structure of us and our World. The mechanism that influences the creation of actions and reality.
The general concept of Being-existence, which connects the visible and invisible of all that exists, and not a separate part of it, which is physics.
Adherents of philosophies of idealism formed into a system of concepts: sensations, complexes of sensations, etc., argue that real things are “sensory perceptions”, i.e. complexes of sensations. “Hence, any recognition of things beyond the limits of sensory perceptions is declared metaphysics (Pearson…)”. Lenin V. I. Materialism
and empirio-criticism. 1969 p. 50.