Humanity today seeks its whole existence in a logical and rational framework, and he is unaware of the fact that systematic rational methods are just one of the ways in which humans are aware of the world around them. This neglect itself is the basis for cognitive misunderstandings of his past existence. Folk literature is one of those culture that, despite being pervasive, many of the Folk literature is one of those objects that, in spite of being pervasive, many of the characteristics embodied in them are not so much in line with the logic that governs the rational consciousness of modern man; the main question in this study is the search for a cognitive sample governing the constituent components of the legendary “ Pari-Č ehel Gisū (= Fairy with forty hairs)” of the folk and oral literature of the Fars region. The research method is descriptive-analytical, and the used analytical way that is Ernest Cassirer's which has been obtained from the study of his various and numerous works in the field of epistemology. By adapting these irrational themes and patterns to the content of the components of the Pari-Č ehel Gisū myth, it was determined that there are seven characteristics associated with irrational cognition and myth in various ways in the form of places, time characters, actions and frequencies are present in this narration, the most of which include “ mythical number” and “ destiny-orientation” .

Since society is among the contingent entities, its existence is dependent on Necessary Existence. God, as the agent and creator of the contingent world, grants the existence of society through human wills and actions, in such a way that the existence of society cannot be reconciled with its non-existence. The divine traditions that we can know through the revealed and rational structures are the basis of our existence and all other realities. Just as realism is the precondition of our existence and all scientific and rational theories, divine traditions also -with the same extent and with the same breadth- provide the basis for our individual and social lives. Accordingly, society is a collection of divine traditions and its emergence requires collective action. Divine traditions, as the constitutive principles, play a causal role in the existence and survival of society. This paper, using a descriptive-analytical method, also deals with some consequences of this understanding of society, the most important of which are: the centrality of human primordial nature in perceiving divine traditions and formation of society, reverse predication in predicating tradition upon society, the necessity of immateriality of society, rejecting relativism, and preserving human volition and responsibility.

The interpretation of the existence of reason as an entity independent of human existence is based on continuous narratives and rational arguments that are divided into two theories. This research evaluates these two theories with a descriptive analytical method. The theory of "intellect as the first creature" is based on the rational-philosophical argument and is inconsistent with the results of the textual analysis of the traditions in "the compatibility of the first creature with reason" and "its non-belonging to the field of human life". The analysis of "paradoxical essence similar to active intellect" has tried to provide a rational explanation of the theory and is more compatible with traditions, therefore in "acceptance of independent existence", "unity in the same multiplicity", "acceptance of movement and interaction", "separation from human identity" At the same time as belonging to the human sphere, the "relationship of enlightenment with the speaking soul" is compatible with the traditions, but since the explanation of the theory uses rational-philosophical foundations, it believes in the existence of "suspiciousness", "the influence of reason on the levels of the speaking soul", "how Multiplicity of minds" is incompatible with traditions