een life and death in their ontological displays that was especially brightly showed in the widespread self-name of people as beings of the mortal nature (Engl. " man " - 'mort', Lаt. "homo" - 'humus', old-Irish "Duine" - 'mortal'). p> Real means for the person to exceed his individual finiteness is socially caused going out of his own, naturally determined limits. Through that the transcendentation in the world appears as intrinsic feature of the person. Active overcoming by the person the natural limits of his own existence leads to creation of the "Second", "humanized" nature, which becomes his "inorganic body". Reification, objectification, incarnation, transformation - all these concepts express one and the same process - the process of overstepping by the person in his qualitative intrinsic definition the naturally determined limits. p> Let's recede a step back and start searching for the essence of the person "from a blank sheet", basing upon "axiomatic" postulates, that is, such which are obvious. And it is unconditionally obvious that the person is a living being. So, the certain functions directed to support existence are inherent in person, as in any other living being. Specifically human realization of these functions occurs during the process of aim relying and detail-practical transformation of the world. Therefore an unnatural, humanized world is formed. Each new generation coming to the world, finds a historically determined system of past objectified intrinsic forces of the person which through disobjectification becomes a basis for socialization of new generation.
Development of objective transformation of the world by this new generation leads to change of the world of objectives. The next generation of people passes socialization already under the influence of the changed objective senses of the cultivated world of people and so everything sinusoidally repeats at a later time.
This process which I name after Hegel and Marx through-self-life of the person is antithetic, regarding the substantial approach to his essence. The essence of the person is formed on the basis of above outlined mechanism and consequently is rather functional than substantial. Reasoning from premises it is possible to make a conclusion that the essence of the person as a social being is defined by those factors that are its own product. For this reason, the person in a certain sense is the creator of herself. p> As long as the object of the research alongside with the world and the person is the culture , on the basis of the offered approach there is given a separate definition to it. It is offered to understand Culture as the form and process of specific transformation of the natural source to the human one, the main point of that is "cultivation" of human in the person, that simultaneously transforms culture to means of life-support.
Being a living creature, the person requires satisfaction of some needs to support the existence; these needs are caused by peculiarities of his corporal organization, inherited from his evolutionary ancestors. All of them to some extent can be lead to one fundamental inclination peculiar to every living being - to aspiration for self-preservation, for continuation of life. All other basic functions of an organism are subordinate to it. This human aspiration (Inclination), being socialized, gets essentially different, than in the animal kingdom, forms of realization. p> Transformed in culture and presented at different levels of world attitude, the basic functions and fundamental aim at life supporting form a part of worldview consciousness (as the forms of world attitude) and act as its steady components, in a certain sense - constants. Worldview as an ideal constituent of world attitude and the form of the person's self-knowing includes these constants, and within their limits they become "Universalias of culture". p> The person always vitally comprehended and sharply experienced the finiteness, frailty. In the myths, religion, folklore, literature, philosophy and other forms of spiritual perception of reality the Weltanschauung universalias corresponding to the given type of public consciousness are recreated, among them the categories of ultimate bases, the existence of the person in the world are central, namely - birth, life , death and immortality . Consequently the attitude of the person to the world is first of all the attitude of a finite being (that declines to his own completion). p> Because of stated, in the work there is elaborated a language of description and the analysis of culture Universalias, as well as regulations specifying it. Semantic and lexical units of this language are the categories of ultimate bases, the codes of the worldview and the basic world outlook formula. p> By Categories of Ul...
