bases (for example, group of metaphors of "Death"), or world outlook codes (group of metaphors "Meal"). p> For a confirmation of my conclusions in the following parts of the work, there are considered theories and the concepts confirming a hypothesis of autogenerating of a universal-cultural structure of the texts of culture. Among them - Charles Jung's and Stanislav Grof's ideas about subconscious factors of generating and synthesis of inner invariant semantic structures of texts of culture, fixing of the fact of spontaneous autogenerating of identical CUB-structures in a historical and political idea, in fairy tales and children psychology by Howard Olker, an explication of autogenerated reproduction of universal-cultural senses in the work of productive ability of imagination through experiments with children's creativity of Italian storyteller Janny Rodari and introspection of a Russian children's writer Nikolay Nosov. p> In the following part of work there was carried out the analysis of processes of self-generation of universal-cultural senses in the conception "Language as a home of objective reality" (Martin Heidegger) and through spontaneous poetic creativity (Maximilian Kirienko-Voloshyn). Then the process of creation of a piece of writing (on example of a short story) is investigated and it is offered to consider it as a fluent creative synthesis of universal-cultural connections of actants. The development of heuristic potentialities of critically reconsidered concept of O.Frejdenberg has finally fixed the results received in the previous sections. It was realized by a demonstrative explication of the fact that owing to a projection of the human CUB-senses which are available in structure of independent consciousness, to an objective reality, there takes place a universally-cultural semeiotization of the entire reality and its separate fragments and objects. But as both this semeiotization, and objects and fragments of reality are a mobile objective structure of the contents of world outlook consciousness then we have carried out a restoration of the invariant cultural-world outlook contents in stage evolution of objectively-figurative bearers of is universal-cultural meaning (a totem - tsar - slave-clown). p> Examination of a conceptual part of work of O.Frejdenberg has shown that under "metaphors" she has presented a full set of categories of ultimate bases and world outlook codes, including their formula sheaf. Along with this, it is necessary to accept, that the classification of "metaphors" developed by her, is extremely inconsequent and incorrect, in particular in view of their universal-cultural sub-base. p> Thus, the mortal CUB, represented in "metaphor" "Death", serves not only as a rubricator for a range of some other metaphors. This category is considering by O.Frejdenberg in itself also, as the subject of classification, being included in other headings, particularly, in the group of "metaphors" "Meal". p> The second reproach consists in the following. Declaring, that the subject of her analysis should be initial formations of before-logical and before-world outlook consciousnesses, O.Frejdenberg actually carries out a reconstruction of "Metaphors of primitive consciousness "on the basis of the analysis of late, derivative forms of logically structured and Weltanschauung, ideologically oriented consciousness (specifically, myths). p> At the same time, O. Frejdenberg's doubtless merit is that she tried to find a source of structural invariants of texts in archaic formations of consciousness, though she did not reject the idea of ​​their borrowing and "migrations". Initial ceremony "reality", the structure of which is usually considered as a source of structurization of the text of culture "derived" from it, is only a field of demonstration, but by no means the source of this structure origin. p> The invariant universal-cultural structure of the text of culture lies in the depths of human subjectivity, on what O.Frejdenberg, neglecting serious enough for those times possible accusations in idealism, sagaciously indicated in her works. p> In my opinion, the given structurization-forming subjectivity does not belong only to the "primitive" consciousness as O.Frejdenberg considered. The invariant of cultural consciousness in the same measure, as in remote times, lives and acts at present and will act in the future. Therefore, it is incorrect to consider this primitive consciousness and its "metaphors" as that source from which the stereotyped "patterns" of the subsequent cultural forms have originated. p> What O.Frejdenberg considers as metaphors of primitive consciousness is not something forgotten in the far passed times. Their senses are always relevant, in any epoch. Taking into account a continuous action of eternal the existential factors, defining the stereotype of key parameters of human attitude to the world, these ...
