عنوان مقاله [English]
The basis of the originality of existence created fundamental changes in philosophy that the essentials of such a theory were not followed even by Mulla Sadra. One of the essentials of authenticity of existence is the changes that take place in the principle of division of rationalities into primary and secondary rationalities. The division of rationalities into the first rationality is derived from the basis of originality and sensibility, which by proposing the theory of originality of existence and adherence to its accessories, all sensory, imaginary and intellectual perceptions have truth to the extent of benefiting from existence, and based on the theory of abstraction of general concepts from the external facts general concepts have a counterpart in the world of wisdom, and none of the rationalities can be considered to have only an abstract origin without having a counterpart.The division of intellects into the first and the second rational is one of the famous philosophical divisions that has been accepted in The philosophy of masha and sadra with different interpretations. This research, with the method of library, collection and analysis of information and comparison of opinions, seeks to prove the incorrect division of rationalities and enumerates the ontological results of such forms. On this basis, first the division of intellects on the basis of the principle of essence and the principle of existence is examined, then the incorrect causes of the division of intellects are explained, and finally the ontological results of the forms are divided into the division of the first and second intellects. Among the results of this research is that in the light of existence of having general concepts in the world and abstractions and the basis of the principle of existence, it is not possible to divide the rationals into the first and second rationals; Essential unity has a weak place in carrying, and existential concepts are carried over each other based on the connection that is established between them; The division of affairs into reality and credit is incorrect, and all things are real to the extent that they benefit from existence; The division of affairs into intrinsic and transverse is incorrect because it is based on the originality of nature, while on the basis of the originality of existence and the validity of nature, there is no place for it.