ors, which determine the structure of culture texts, are base existential options of human being. p> These options as a result reproduce such a world of signs and meanings, which are identical in any culture. Because of it the humanity is united and indivisible not only in an anthropological, but also in cultural and historical aspect. People of different cultures differ one from another not in what they do exactly, but in how they do it.
TOPICS
1. Philosophical and methodological basis of the Weltanschauung Categories of Ultimate Bases researching
The main factors that determine the failures of applied structuralism, the study of folklore or ethnopoetry in the search of invariants of the texts of culture are their inability to find an adequate methodological ensuring for solving its applied problems, admission of the secondary epiphenomenal structures of the texts as the subject of investigation, ignoring the philosophical and Weltanschauung-ideological approach in the structurally-typological investigations of culture. In the research there is shown a positive effectiveness of implementation of the results of scientific investigations of Kуivan School of Philosophy in the process of detection of culture invariants (or culture universalias) that focused on the problem of human relation to the world. A foundation is given to the author's conception of interpretation of Weltanschauung (worldview) Categories of Ultimate Bases as the genuine invariants of culture (Culture Universalias). There is offered a hypothesis that one notional invariant - Categories of Ultimate Bases is at the heart of all the system of cultural texts (discourses). p> World is the world of a person, a projection of human senses to an objective reality. Therefore the major meanings of the world, in spite of their apparent objectivity, are inherently anthropomorphous. Objective parameters of the world in their universal meanings fix categories of philosophy. But, being forms of thinking, they simultaneously act as total forms of worldview. In this function they serve as a concrete definition of the Categories of Ultimate Bases. This proceeds from the fact that in conceptually-philosophical models of the world the Philosophic Categories are Weltanschauung and theoretical generalizations of the Categories of Ultimate Bases.
Since the world in its intrinsic definitions depends on a person, for the profound comprehension of the world it becomes obviously necessary to solve the problem of human essence. To put it otherwise, defining the world as projection of humanly significant senses on an objective reality places the emphasis on the very person. Hence in the research there were considered the typological approximations to a person. The first of them gives the person the naturalistic and essential definitions. Usually the essence of a person is defined by the list of the most significant indications, as it is considered, or by leading the concept person under a wider concept ( an animal, a being ) with its further concretization. Nevertheless, if to recognize, that any of the mentioned intrinsic features of a person is not characteristic for a concrete individual, it unambiguously leads to a conclusion, that the person, who is deprived even of these essential features, actually is not a person. Therefore, the definition of the person as an active animal making the tools of labour , a moral creature , and a being that has religion or a biped animal without feathers etc. cannot be considered satisfactory as there are legless invalids, people who made a vital principle of idleness, people frankly immoral or atheists. p> The second approach, axiomatic , rests on the basic vital intentions of a person. From the given data it is possible to draw the following conclusions. To axiomatic definitions of the person against which it is hardly possible to object owing to their evidence, refer the following: 1) the person is a living creature, 2) the fundamental inclination of the person as a living being is an aspiration for a survival which can be named as an instinct of self-preservation; 3) as any other living being a person possesses all basic vital functions called to provide realization of beforementioned fundamental inclination - nutritive, reproductive, aggressive and informational functions; 4) as well as everything in the world, the person is not eternal, he is a mortal being; 5) unlike other living beings the person is a unique creature in the world that understands his own individual finiteness and considers this phenomenon as a subject of a special personal Weltanschauung reflection.
The third approach which gives polar mortally-immortal definitions of the person, has the certain bases in the real facts of absence of precise borders betw...
