> The analysis of the "language of the description" (of functions of characters both in their formal record, and in substantial displays), offered by V. Propp, shows, that these functions have a precise universally-cultural distinctness. In the "basic" fairy tale the matter actually concerns how, feeling a fatal threat, the heroine or heroines eventually are rescued. p> That is, an authentic invariant of this fairy tale (according to V. Propp, all the others are reduced to it), is one of the versions of the basic world outlook formula "life - threat of life - rescue". On the basis of the material stated by V. Propp there is shown a universally-cultural isomorphism of a fairy tale and "reality". At the same time here it has been paid attention to problematic character of explanations of genesis and transformation of texts as representations of "reality". p> For intensification of my position I have brought examples of criticism of this postulate of V. Propp "from within", from the point of view of specialists in folklore and narratologists. They warned against carrying out of erroneous unequivocal correspondence between a fairy tale and ceremonies, and also a widely understood "reality" (Albert Bajburin, Alexander Reshetov, Peter Bogatyryov especially - Богатирьов П. Г. Магічні дії, обряди та вірування Закарпаття/Богатирьов П. Г. Питання теорії народного мистецтва . - М. , 1971 ; reissue of : Actes magiques rites et croyances en Russie Subcarpathique. - P r ., 1929 ). p> Addressing to "historical roots "of fairy tale" morphology ", V. Propp began to understand a fairy tale as a certain secondary, derivative structure, as reflection of another, out-fabulous "reality". He regarded it first of all as the cycle of initiation (a ceremony of ordaining) and, in less degree, as a cycle of idea of ​​death. p> I have critically reviewed the works of followers of V. Propp who aimed "To improve" his conception (Vadim Baevsky, Neonila Krinichnaya, Natalia Hobzej, Nikolay Kisljakov, Rachel Lipets, and others) and have come to conclusion, that many of them had the same methodological difficulties, as V. Propp. They were connected first of all with an establishment of a real historical and genetic correlation of a ceremony, an epos or a fairy tale with "Reality", and also with verification of both the procedures of reconstruction, and the achieved results. p> Especially vulnerable for criticism there were conclusions of Heleasar Meletinsky ( Мелетинський Є. М. Герой чарівної казки: походження образу. - М., 1958 ) who tried to find the original sources of an image of a character of a magic fairy tale in "the social reality". He considered them as a usual right (common law) of "minorat" when all parental property passed to the younger son. p> But, contradicting to himself, H. Meletinsky considered also in an absolutely non-corresponding to this right oppression of the younger brother by the elder brothers the sources of an image of the poor character. If the "minorat" underlies the fairy tales where there appears a deprived character, then in particular the elder brothers who were disinherited of any property, should appear as destitute characters. p> In the book it has been found out, that the deep underlying causes of structure of a fairy tale are CUB and codes in their formula sheaf. As consequence of this during the research there has emerged a problem whether the CUB-structure of a fairy tale is an adequate representation of a universal-cultural structure of "reality" of a ceremony, or, probably, both the fairy tale and the ceremony have such structures independently from each other? p> And if it will be ascertained, that secondariness of structure of a fairy tale relatively to the structure of the reality is doubtful, there arises one more problem - what is exactly defined by the formation of the fairy tale structure (or form as the way of organization of its contents)? For this reason, there was the necessity for critical viewing of V. Propp's paradigm from viewpoint and on the basis of philosophic and worldview approach. On its basis there opens the prospect of making a correct methodological base of all theoretical generalizations of applied folklore and ethnographic researches. p> Only in that case we shall receive an adequate knowledge of a real structure of the texts of culture and find out the reasons of such structurization of them. In other words, there opens the opportunity to change the descriptive method of research to an explanatory one. p> However, to make the new concept of invariants of the structure of culture texts productively working, it is necessary to show mistakes and weaknesses of existing approaches. Preliminary step in this direction became revealing of internal contradictions and discrepancy in the concept of V. Propp that has served as the precondition of its fal...
