qualitatively differs from cultures of illiterate people. Specific means of distribution, reception and transfer of information i n language culture and culture of thinking are closely connected with these kinds of cultural forms. p> There is no doubt that the mentioned cultural forms do not exhaust all the richness of culture. However, it has not been taken for the purpose here to give the full nomenclature of cultural types. p> It was important to outline only the general principle of understanding of cultural formations as derivatives of their general source - existence of the person in the world, directed towards creation of artificial, cultivated conditions for "organization" of a human life as a whole. p> Thus, on the basis of the universal-cultural approach to the morphology of culture in the work there was shown, how all variety of cultural forms can be led to the uniform basis when people differ one from another not by what they do in cultural sphere, but by how they do it. Therefore, it enables to establish not only anthropological, but also cultural unity of humankind. p> That is, cultural unity of mankind is determined by identity of functional assortment of cultural and creative activity of the person as a patrimonial being, and divergence between cultures arises owing to involving different systems of objectivation into the realization of these functions. p> These moments should be considered when defining the CUB-structure of culture texts.
Understanding of the importance of a problem of finding invariants of culture has made the search for culture universalias one of leading themes of modern philosophic-cultural researches. In the wide sense this concept has a widespread application though in the majority of works the approach to them has especially descriptive and declarative character which is shown in simple ascertaining that universalias are present in culture or in ascription to culture universalias a wide range of phenomena, in consequence of that these works are unproductive for my research. p> Therefore, it is necessary to accept that the development of the problem of culture universalias cannot be considered satisfactory. p> Categories of ultimate bases, on the one hand, are the subject of investigation and on the other - they exist as means of knowledge of the required invariants of cultural texts. p> Consequently, we offer the methodological principle , which suggests to distinguish universal invariant constituents of the textual structures in the text itself ("denotate"), and in notions ("concepts") by means of which these invariants are fixed and comprehended. p> When the researchers (Heleasar Meletinsky and others) specify, that the fairy tale is structured within the limits of a destructive code, and Algirdas Greimas speaks about a gastronomic code of culture it is clear, that in the "languages ​​of the description" they implicitly used such "concepts" which correspond to aggressive and alimentary world outlook codes. p> It is necessary to distinguish also the forms of representation of the ultimate bases of human existence in the world at different levels of world relation and corresponding sciences with the specific conceptual apparatus, which have as the subject of investigation this concrete level. p> For example, ontology of death is studied by thanatological branch of medicine and the ritually-ceremonial level of its representation in funeral ceremonialism - by ethnography. Accordingly, the "conceptual" description of one and the same boundary human situation in these branches of knowledge will be different. p> In the work it is also proved, that existing substantial approaches to culture universalias eventually originate from the categories of ultimate bases and worldview codes. p> And so, my viewpoint, when universalias of cultures are understood as categories of ultimate bases and codes, has its obvious essential advantages as it reveals the deep invariant elements of structure of culture texts, consequently all available points of view on cultural universalias seem only as a particular, specifically conceptually issued variant of my approach. p> So, in the approach offered by Theodore Oyzerman, it is easy to see a wider CUB-structure. Such distinguished by him universalia of culture as labour is the basic form of supporting existence with the purpose of reception of substance and energy from an outer world (the alimentary code in its wide meaning). p> The reverse influence of nature changed in the course of practice upon the person and conditions of his life has determined the origin of an ecological problematic , which is also considered by this author as a cultural universalia. p> Reproductive function in its emotional-evaluative variant is presented by this researcher in universalias of matrimonial relations ...
