Criticism of Vladimir Propp’s Theory on Genesis of Magic Fairy Tales’ Structure
Ukrainian National Academy of Science
Human-centered Educational Centre
Odessa subdivision
Philosophy Department
Olexander Kyryliuk
ANTI-PROPP
Criticism of Vladimir Propp & # 8217 ; s
Theory on Genesis of Magic Fairy Tales & # 8217 ; Structure
Odesa
Autograph & # 8211 ; CHEUNSA
2009
& # 1041 ; & # 1041 ; & # 1050 ; 71-0
& # 1050 ; -43
& # 1059 ; & # 1044 ; & # 1050 ; 008-1
Olexander Kyryliuk.
ANTI-PROPP. Criticism of Vladimir Propp & # 8217 ; s Theory on Genesis of Magic Fairy Tales Structure. & # 8211 ; Odessa: Autograph/CHEUNSA, 2009. & # 8211 ; p. 50. ( Engl. ) .
SeparateEnglish addendum ( Topics ) to the book:
Olexander Kyryliuk. Weltanschauung Categories of Ultimate Bases in the Universal Culture Dimensions. & # 8211 ; [ Ukrainian National Academy of Science Ninetieth Anniversary ; In Commemoration of Academician Volodymyr Sh & # 1091 ; nkar & # 1091 ; uk ( 80-th day of remembrance ) : Photograph coupled with married woman ] . / Abst. in Russian. pp. 357-389/ Bibl. pp. 392-411. / English Summary. / Abbrev. // UNSA Humanitarian Educational Centre: Odessa doctrine section // Odessa, Ukraine: Autograph
Publish. House. & # 8211 ; 2008. & # 8211 ; 416 & # 1088 ; & # 1088 ; . In Ukrainian )
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ISBN 966-96048-7-7
& # 169 ; & # 1054 ; . & # 1057 ; . & # 1050 ; & # 1080 ; & # 1088 ; & # 1080 ; & # 1083 ; & # 1102 ; & # 1082 ; , 2009
Drumhead
An original writer construct of Experiential Semiotics is being developed in the monograph. The methodological footing of the research is the consequences of analyzing the job & # 8222 ; human being – universe ” at K & # 1091 ; ivan School of Philosophy. The universe is understood as a projection of human senses on nonsubjective world. But as the most meaningful human senses are experiential senses, universe on the whole, and its separate parts and phenomena get the indicated human measurement, foremost, in the maximal footings of the beginning and the terminal, life and decease. Such are non merely spiritual but besides modern physical images of the universe and history and political theories.
These ultimate senses form stable invariants of cultural discourses, in other words, they make civilization universalias. These are the Categories of Ultimate Bases or & # 8211 ; birth, life, decease and immortality, and world-view codifications, & # 8211 ; alimental
, titillating
, aggressive
and enlightening
, and besides their combinations and expression & # 8222 ; life & # 8211 ; decease & # 8211 ; immortality ” .
They form non merely the core footing of civilization texts, but besides serve as the analytical linguistic communication of description of these texts.
Specifying the invariant elements of a fairy-tale construction is the applied version of the hunt of civilization invariants. On the footing of his ain construct Me writer provides a disproof of theory of V. Propp, which asserts, that the construction of a fairy-tale is formed by transmutation of maps of fairy-tale characters into semantic units and that a fairy-tale is the contemplation of world, foremost of all – the induction ceremonial.
This disproof is due to acceptance of such base constructs, which are in struggle with it. The disproof of effects of the theory, which has been conducted, defined disproof of all theoretical system, where these effects had been taken from ( modus tollens ) . Its disproof has been besides proved by the fact that this work managed non merely to open “ reproduction consequence ” , but besides to put up and turn out the empiric hypothesis of low degree of catholicity, which describes this consequence ( K. Popper ) .
This empiric falsification hypothesis confirms that any empiric civilization text in a specific signifier through the historically preconditioned constructs reproduce a base cosmopolitan cultural expression “ decease -immortality ” .
The cosmopolitan vocalizations of metaphysical, philosophical worldview appear on its footing. The critical reappraisal of V. Propp ‘s construct showed that in the Reconstruction of a fairy-tale construction he stopped on the superficial, mediocre degree of elements of its construction.
On the footing of this disproof in this monograph the writer puts frontward his ain construct non merely of the description, but besides of account the beginning of structuring of cultural discourses. The factors, which determine the construction of civilization texts, are basal experiential options of human being.
These options as a consequence reproduce such a universe of marks and significances, which are indistinguishable in any civilization. Because of it the humanity is united and indivisible non merely in an anthropological, but besides in cultural and historical facet. Peoples of different civilizations differ one from another non in what they do precisely, but in how they do it.
Subject
1.Philosophical and methodological footing of the
World view
Classs of Ultimate Bases researching
The chief factors that determine the failures of applied structural linguistics, the survey of folklore or ethnopoetry in the hunt of invariants of the texts of civilization are their inability to happen an equal methodological guaranting for work outing its applied jobs, admittance of the secondary epiphenomenal constructions of the texts as the topic of probe, disregarding the philosophical and Weltanschauung-ideological attack in the structurally-typological probes of civilization. In the research there is shown a positive effectivity of execution of the consequences of scientific probes of K & # 1091 ; ivan School of Philosophy in the procedure of sensing of civilization invariants ( or civilization universalias ) that focused on the job of human relation to the universe. A foundation is given to the writer & # 8217 ; s construct of reading of Weltanschauung ( worldview ) Categories of Ultimate Bases as the echt invariants of civilization ( Culture Universalias ) . There is offered a hypothesis that one fanciful invariant & # 8211 ; Classs of Ultimate Bases is at the bosom of all the system of cultural texts ( discourses ) .
World is the universe of a individual, a projection of human senses to an nonsubjective world. Therefore the major significances of the universe, in malice of their evident objectiveness, are inherently anthropomorphic. Objective parametric quantities of the universe in their cosmopolitan significances fix classs of doctrine. But, being signifiers of thought, they at the same time act as entire signifiers of worldview. In this map they serve as a concrete definition of the Categories of Ultimate Bases.
This returns from the fact that in conceptually-philosophical theoretical accounts of the universe the Philosophic Categories are Weltanschauung and theoretical generalisations of the Categories of Ultimate Bases.
Since the universe in its intrinsic definitions depends on a individual, for the profound comprehension of the universe it becomes evidently necessary to work out the job of human kernel. To set it otherwise, specifying the universe as projection of humanly important senses on an nonsubjective world places the accent on the really individual. Hence in the research there were considered the typological estimates to a individual. The first of them gives the individual the realistic and indispensable definitions. Normally the kernel of a individual is defined by the list of the most important indicants, as it is considered, or by taking the construct individual
under a wider construct ( an animate being, a being
) with its farther concretization. However, if to acknowledge, that any of the mentioned intrinsic characteristics of a individual is non characteristic for a concrete person, it unequivocally leads to a decision, that the individual, who is deprived even of these indispensable characteristics, really is non a individual. Therefore, the definition of the individual as an active animate being doing the tools of labor
, a
moral animal
, and a being that has faith
or a
biped animate being without plumes
etc. can non be considered satisfactory as there arelegless shut-ins, people who made a critical rule of idling, people frankly immoral or atheists.
The 2nd attack, self-evident
, rests on the basic critical purposes of a individual. From the given informations it is possible to pull the undermentioned decisions. To self-evident definitions of the individual against which it is barely possible to object owing to their grounds, refer the followers: 1 ) the individual is a living animal ; 2 ) the cardinal disposition of the individual as a life being is an aspiration for a endurance which can be named as an inherent aptitude of self-preservation ; 3 ) as any other life being a individual possesses all basic critical maps called to supply realisation of beforementioned cardinal disposition – alimentary, generative, aggressive and informational maps ; 4 ) every bit good as everything in the universe, the individual is non ageless, he is a mortal being ; 5 ) unlike other life existences the individual is a alone animal in the universe that understands his ain single finitude and considers this phenomenon as a topic of a particular personal Weltanschauung contemplation.
The 3rd attack which gives polarmortally-immortal
definitions of the individual, has the certain bases in the existent facts of absence of precise boundary lines between life and decease in their ontological shows that was particularly brilliantly showed in the widespread self-name of people as existences of the mortal nature ( Engl. & # 8222 ; adult male
& # 8221 ; & # 8211 ; & # 8216 ; mort & # 8217 ; , L & # 1072 ; t. & # 8222 ; gay & # 8221 ; & # 8211 ; & # 8216 ; humus & # 8217 ; , old-Irish & # 8222 ; duine & # 8221 ; & # 8211 ; & # 8216 ; mortal & # 8217 ; ) .
Real agencies for the individual to transcend his single finitude is socially caused traveling out of his ain, of course determined bounds. Through that the transcendentation in the universe
appears as intrinsic characteristic of the individual. Active overcoming by the individual the natural bounds of his ain being leads to creative activity of the “ 2nd ” , “ humanized ” nature, which becomes his & # 8222 ; inorganic organic structure & # 8221 ; . Reification, objectification, embodiment, transmutation – all these constructs express one and the same procedure & # 8211 ; the procedure of transgressing by the individual in his qualitative intrinsic definition the of course determined bounds.
Let ‘s withdraw a measure back and get down seeking for the kernel of the individual & # 8220 ; from a clean sheet & # 8221 ; , establishing upon “ self-evident ” posits, that is, such which are obvious. And it is unconditionally obvious that the individual is a life being. So, the certain maps directed to back up being are built-in in individual, as in any other life being. Specifically human realisation of these maps occurs during the procedure of purpose relying and detail-practical transmutation of the universe. Therefore an unnatural, humanized universe is formed. Each new coevals coming to the universe, finds a historically determined system of past objectified intrinsic forces of the individual which through disobjectification becomes a footing for socialisation of new coevals.
Development of nonsubjective transmutation of the universe by this new coevals leads to alter of the universe of aims. The following coevals of people base on ballss socialization already under the influence of the changed nonsubjective senses of the cultivated universe of people and so everything sinusoidally repeats at a ulterior clip.
This procedure which I name after Hegel and Marx through-self-life
of the individual is antithetic, sing the significant attack to his kernel. The kernel of the individual is formed on the footing of above outlined mechanism and accordingly is instead functional than significant. Reasoning from premises it is possible to do a decision that the kernel of the individual as a societal being is defined by those factors that are its ain merchandise. For this ground, the individual in a certain sense is the Godhead of herself.
Equally long as the object of the research alongside with the universe and the individual isthe civilization
, on the footing of the offered attack there is given a separate definition to it.It is offered to understand Culture as the signifier and procedure of specific transmutation of the natural beginning to the human one, the chief point of that is “ cultivation & # 8221 ; of homo in the individual, that at the same time transforms civilization to agencies of life-support.
Bing a life animal, the individual requires satisfaction of some demands to back up the being ; these demands are caused by distinctive features of his bodily organisation, inherited from his evolutionary ascendants. All of them to some extent can be lead to one cardinal disposition peculiar to every life being – to aspiration for self-preservation, for continuance of life. All other basic maps of an being are low-level to it. This human aspiration ( disposition ) , being socialized, gets basically different, than in the carnal land, signifiers of realisation.
Transformed in civilization and presented at different degrees of universe attitude, the basic maps and cardinal purpose at life back uping organize a portion of worldview consciousness ( as the signifiers of universe attitude ) and act as its steady constituents, in a certain sense – invariables. Worldview as an ideal component of universe attitude and the signifier of the individual & # 8217 ; s self-knowing includes these invariables, and within their bounds they become & # 8220 ; Universalias of civilization & # 8221 ; .
The individual ever vitally comprehended and aggressively experienced the finitude, infirmity. In the myths, faith, folklore, literature, doctrine and other signifiers of religious perceptual experience of world the Weltanschauung universalias matching to the given type of public consciousness are recreated, among them the classs of ultimate bases, the being of the individual in the universe are cardinal, viz. – birth, life
,
decease
and immortality
. Consequently the attitude of the individual to the universe is first of all the attitude of a finite being ( that declines to his ain completion ) .
Because of declared, in the work there is elaborated a linguistic communication of description and the analysis of civilization Universalias, every bit good as ordinances stipulating it. Semantic and lexical units
of this linguistic communication are the classs of ultimate bases, the codifications of the worldview and the basic universe mentality expression.
ByCategories of Ultimate Bases
( CUB ) I understand the constitutive, structural constituents of worldview connected with socialisation and betterment of cardinal bases of being of the individual in the universe in context of hisfinitary temporalty. CUB in their worldview facet are non merely nonsubjective signifiers of being of the individual in the universe ( ontology of CUB ) , but besides means of understanding of this phenomenon ( worldview and philosophical facet of CUB ) .
Reasoning from the usage of the term & # 8220 ; classs of ultimate bases & # 8221 ; which is available in the literature one can pull the undermentioned decision. If classs of doctrine are the general signifiers of activity, and activity, in some writers & # 8217 ; sentiment ( V. Zviglyanich, M. Parniuk ) , is the ultimate footing of human being in the universe, it becomes clear that these classs at the same time act as the general elements of the ultimate bases of being of the individual in the universe.
If we accept the fact, that classs are a certain generalisation of activity, so the undermentioned measure will dwell in acknowledgment of that this activity occurs with the intent of realisation of the basic cultural-universal expression of support and continuance of life. The Categories, accordingly, stand for some invariant minutes non merely of activity as a pure
procedure, but besides of the activity that consists of the individual & # 8217 ; s aspiration for consolidation of the being, back uping of life and overcoming of his ain finitude.
Equally long as the individual achieves the realisation of the basic universe mentality expression by agencies of maps that are curious to all living existences but are transformed in civilization such as the alimentary and generative maps, the map of aggression and defense mechanism, and the map of transportation of experience, so, harmonizing to the above-listed maps that form a portion of civilization, they can be defined as alimental
, titillating, aggressive
andinformative
codifications of worldview.
The given linguistic communication is defined more precisely by the undermentioned theses. Attitudes of the individual to the universe represent a multivariate phenomenon, therefore the procedures of transmutation of natural shows of life to specifically human being in the universe are realized in different signifiers, depending on a degree of the relation & # 8220 ; the individual – the universe & # 8221 ; . In my sentiment, the chief of them arethe objectively-practical, ritually-ceremonial, practically-spiritual andspiritually-theoretical
degrees of universe attitude.
Along with that, at all these degrees one can see the basic critical urge transformed to cultural signifiers which is expressed in the leitmotiv of civilization, in the basic cultural-world mentality expression & # 8222 ; Generation and consolidation of life, the denying of decease, aspiration for immortality
& # 8221 ; . In the habitu & # 233 ; s changed in bounds of civilization these classs act as thegenitive
, critical
, person
andimmortal
classs of ultimate bases.
A complex interaction ( blending or taint ) is possible both between the CUB and the codifications. They besides can getstrong
andweak signifiers of representation
of type: decease & gt ; disappearing & gt ; exile & gt ; remotion & gt ; go forthing ( the person CUB ) ; birth & gt ; visual aspect & gt ; reaching & gt ; attack ( the possessive CUB ) ; licking & gt ; blow & gt ; a swear word ( an aggressive codification in taint in the latter instance with an informational codification ) ; love & gt ; a love disposition & gt ; friendly relationship & gt ; understanding ( an titillating codification ) , etc.
These natural dispositions undergo the certain alterations in the system of civilization. Simultaneously tocultivation
, turning
of the natural beginning in civilization its transmutation
( reorganisation ) besides takes topographic point, that can be accompanied by the leading of natural inherent aptitudes to the certain class, channel ( canalize )
. They can be besides suppressed and out ( tabooed
) .
The universe dealingss of the individual are carried out in flatly ultimate signifiers. Therefore the available “ facets ” of consideration of classs, such as ontological, logical, epistemic, functional, socio-historical and Weltanschauung-ideological ( where the affair concerns their operation in different signifiers of mentality ) should be enlarged besides by universally-cultural facet. In fact along with all mentioned above, classs of doctrine have besides such contents, and, consequently, such map that are connected with word picture of the universe on the footing of classs of ultimate bases highly generalized in a philosophical contemplation.
Taking that into history philosophical classs appear besides as a manner of apprehension by the individual of his life at such degree of generalisation when antithetic classs, for case, being and nil, finite and space, credence and denying, etc. look as the signifier of a concrete definition of a planetary Weltanschauung ( World-outlook ) antithesis of life and decease.
Equally long as classs of doctrine appear as entire signifiers of universe attitude in its vitally important parametric quantities, that is, as philosophical-reflective look of CUB, so all maps and characteristics belonging to them are besides built-in in the universe mentality classs of ultimate bases. CUB in this instance besides represent cosmopolitan, categorical definitions of the universe, the individual and his attitude to it during the realisation of concrete historical types of universe attitude in its cultural shows.
The universally-cultural facet of philosophical classs reveals itself when they become agencies of apprehension of vitally meaningful sides of life of the individual. In such sense the classs of doctrine as generalisation of CUB map in construction of signifiers of worldview where highly generalised characteristics of human being, as that of a finite being, are projected on the universe. On these categorical antitheses that go back to the antithesis of life and decease, the worldview images ( including spiritual positions, cosmogonic and historical theories ) are reconstituted, and the cardinal constructs are those of the beginning and the terminal.
2.Classs of Ultimate Bases as Universalias of Culture
This portion of the work trades with consideration of the transmutation of natural basic maps during the socio-cultural formation of the individual, an original reading is given to morphology of civilization from the point of view of universally-cultural attack. An illustration is given to the difference between & # 8220 ; constructs & # 8221 ; and & # 8220 ; indications & # 8221 ; in texts of civilization i.e.distinguishing between invariant constituents of cultural texts and their conceptual equivalents in the descriptive linguistic communications of the texts. On the footing of critical scrutiny of different attacks to civilization universalias Me writer shows methodological and heuristic advantages of the construct of Classs of ultimate bases as civilization universalias.
Realization of the selected scheme of the research and application of linguistic communication of the description in the analysis of transmutation of natural basic maps during the socio-cultural advancement of world within the bounds of creative activity of unreal agencies of their realisation, reproduction in ceremonials and rites, understanding at a degree of spiritually-practical and theoretical consciousness has allowed to find opinions, how the alimental
, titillating, aggressive
andinformative
maps
are cultivated, tabooed, canalized
and in such signifier are represented as invariants of the construction of cultural texts.
For case, the full system of response and transportation of acquired cognition in scientific and educational constitutions originates from “ cultivation ” of the enlightening map, the bulk of societies used to taboo an asocial, aggressive behavior and to canalise non normative signifiers of realisation of titillating map though harlotry can be cultivated in the signifier of temple harlotry. The last map can besides acquire the cultivated show in sexual elements, and non merely in marrying ceremonials, but besides funeral and calendar 1s. There are faiths where sexual map gets properties of a cult, and it is shown non merely in the East, but in Christianity ( nunnery as a brides of Christ ) .
On the whole, it is a inquiry of extremist transmutation of natural dispositions to particularly human signifiers of behavior, and by no agencies positive, when the individual, ever moving either worse, or better, as compared with an animate being, but ne’er being equal to it, is capable both of distastefully low behavior, and of unprecedented rises of the spirit.
Basic maps in procedure of their development have got an institutionalised signifier, holding formed the certain sorts of cultural signifiers. In other words, socialized maps, going institutes, “ stand frozen ” in the certain signifiers.
At a degree
of physical being
of the individual the formationof corporal
civilization
takes topographic point. The ability to render a qualified medical aid besides refers to cultural properties of one or another society, that allows to talk about civilization of wellness
. In other words, care of normal critical maps of the organic structure with the aid of particular agencies, methods and substances, and besides by agencies of healthful agreements leads to formationof medical
civilization. The physical preparation
is directed towards an unreal development of natural chances of organic structure, that in its utmost manner becomes a kindof athleticss
civilization, bodybuilding
and a cult of organic structure
in a modern mass civilization.
At theobjectively-practical
degree the alimental
map in its broad sense in the procedure of its humanisation has generated a powerful bed of the cultivated objectiveness which is united by the general nameof stuff
civilization. Artificial transmutation of nature generates specific formsof a proficient civilization
.
Therefore scientists use the footings agribusiness
, talk about hunting, fishing, trade, industrial and other civilizations. The certain types of civilizations undergo even more elaborate categorization. For case, if the affair concerns pottery so by separate features of clayware it is easy to place some old civilizations in general.
Objectively-practical transmutation of the nature generates specific signifiers of functionally subordinated to each other dealingss between people, or industrial
civilization which at a degree of direct labour operations finds show in fabrication civilization
or a criterion of work
. These types of civilization provide non merely technological equipment of work ( matching to a degree of development of productive capacity ) and skilfulness of workers, but besides a high degree of proficient and organisational provision of this procedure. Here the affair concerns technological
and proficient
and organisational
civilization. But one can barely conceive of modern industry without an appropriate fiscal and economic supply, direction and organizing.
Therefore there look such domains of cultural ordinance of human activity that are covered by the conceptof economic
and administrative
civilization
, the civilizations of direction
in general. Obligatory characteristics of a modern expert are besides a high criterion of concern
, concern etiquette
, etc.
In the procedure of transmutation of the nature the individual, fulfilling his demands for foods, energy and conditions of life in general, makes the object of his activity, the nature, be a topic of particular cultural ordinance that leads to the formation of ecological
civilization or civilization of nature direction
, including an declarative in intending “ R & # 1077 ; -cultivation ”
of the activity objects.
Development of basic map of continuance of kin
at a degree of objective-practical universe relation generates a system of cultural types which arise on the footing of blood relation dealingss and dealingss in household as in a societal institute. This cosmopolitan cultural phenomenon corresponds with civilization of household dealingss.
Human communities which originate owing to realisation of two mentioned maps of the individual, besides give separate cultural signifiers.
Harmonizing to this it is possible to talk about civilization of international dealingss,
and in a wider sense, paying attending to important maps of the province, approximately political
civilization
. Normative cultural ordinance of belongings, important, industrial, blood relation and other dealingss leads to formationof legal
civilization
.
The ritually-ceremonial
degree transforms the critical maps of the individual to one cultural type, the contents of which makes a topic of analyzing for particular cultural schools. As any life being has no rites and ceremonials, it is possible to talk approximately them as a specific human manner of development of the universe within the bounds of particular, ritually-ceremonial
civilization. Briefly speech production, in ceremonials of forfeit we see realisation of contaminative aggressive and alimental maps, in the rites attach toing an constitution of connubial dealingss & # 8211 ; of the generative map etc.
The practically-spiritual
degree causes the happening of such cultural signifiers which are united in a category of religious
civilization
in general. To its chief types we refer myth, faith, folklore, art, literature and morality. This degree generates the nonsubjective universe of consciousness of the individual which is frequently identified with civilization in general. Therefore one of signifiers of the spiritually-practical relation of the individual to the universe, faith, is understood foremost of wholly as a cult
.
The spiritually-theoretical
degree is besides covered by the general construct of religious
civilization, but unlike the old type of religious apprehension of the universe, here it is chiefly deprived of its emotionally-sensual coloring. Here the “ pure ” cognitive procedure is subjected to cultivation ; the civilization of scientific research
is formed.
Aboard of it the system of specially created agencies of transportation of socially meaningful information to the new coevalss is formed. Within the bounds of civilization
of school and university instruction,
a wider system of agencies and methods of transportation of information to kids and grownups with their coincident instruction – pedagogical
civilization
– got its development.
The world paid non less attending to creative activity of cultural agencies of saving of the information, cultivating authorship, publication, maintaining a beginning of the information ( libraries, museums, archives, etc. ) . Owing to this, the civilization of authorship
qualitatively differs from civilizations of illiterate people. Specific agencies of distribution, response and transportation of information in linguistic communication
civilization
and civilization of thought
areclosely connected with these sorts of cultural signifiers.
There is no uncertainty that the mentioned cultural signifiers do notexhaust all the profusion of civilization. However, it has non been taken for the intent here to give the full terminology of cultural types.
It was of import to sketch merely the general rule of apprehension of cultural formations as derived functions of their general beginning – being of the individual in the universe, directed towards creative activity of unreal, cultivated conditions for “ organisation ” of a human life as a whole.
Therefore, on the footing of the universal-cultural attack to the morphology of civilization in the work at that place was shown, how all assortment of cultural signifiers can be led to the unvarying footing when people differ one from another notby what
they do in cultural sphere, but by how
they do it. Therefore, it enables to set up non merely anthropological, but besides cultural integrity of world.
That is, cultural integrity of world is determined by individuality of functional mixture of cultural and originative activity of the individual as a ancestral being, and divergency between civilizations arises owing to affecting different systems of objectivation into the realisation of these maps.
These minutes should be considered when specifying the CUB-structure of civilization texts.
Understanding of the importance of a job of happening invariants of civilization has made the hunt for civilization universalias one of taking subjects of modern philosophic-cultural researches. In the broad sense this construct has a widespread application though in the bulk of works the attack to them has particularly descriptive and declaratory character which is shown in simple ascertaining that universalias are present in civilization or in attribution to civilization universalias a broad scope of phenomena, in effect of that these plants are unproductive for my research.
Therefore, it is necessary to accept that the development of the job of civilization universalias can non be considered satisfactory.
Classs of ultimate bases, on the one manus, are the topic of probe and on the other – they exist as agencies of cognition of the needed invariants of cultural texts.
Consequently, we offer the methodological rule
, which suggests to separate cosmopolitan invariant components of the textual constructions in the text itself ( & # 8222 ; denotate & # 8221 ; ) , and in impressions ( & # 8222 ; constructs & # 8221 ; ) by agencies of which these invariants are fixed and comprehended.
When the research workers ( Heleasar Meletinsky and others ) stipulate, that the fairy narrative is structured within the bounds of a destructive
codification, and Algirdas Greimas speaks about a gastronomic
codification of civilization it is clear, that in the & # 8222 ; linguistic communications of the description & # 8221 ; they implicitly used such & # 8222 ; constructs & # 8221 ; which correspond to aggressive
and alimental
universe mentality codifications.
It is necessary to separate besides the signifiers of representation of the ultimate bases of human being in the universe at different degrees of universe relation and corresponding scientific disciplines with the specific conceptual setup, which have as the topic of probe this concrete degree.
For illustration, ontology of decease is studied by thanatological subdivision of medical specialty and the ritually-ceremonial degree of its representation in funeral ceremonialism & # 8211 ; by descriptive anthropology. Consequently, the & # 8222 ; conceptual & # 8221 ; description of one and the same boundary human state of affairs in these subdivisions of cognition will be different.
In the work it is besides proved, that bing significant attacks to civilization universalias finally originate from the classs of ultimate bases and worldview codifications.
And so, my point of view, when universalias of civilizations are understood as classs of ultimate bases and codifications, has its obvious indispensable advantages as it reveals the deep invariant elements of construction of civilization texts, accordingly all available points of position on cultural universalias seem merely as a peculiar, specifically conceptually issued discrepancy of my attack.
So, in the attack offered by Theodore Oyzerman, it is easy to see a wider CUB-structure. Such distinguished by him universalia of civilization as labor
is the basic signifier of back uping being with the intent of response of substance and energy from an outer universe ( the alimentary
codification in its broad significance ) .
The rearward influence of nature changed in the class of pattern upon the individual and conditions of his life has determined the originof an ecological problematic
, which is besides considered by this writer as a cultural universalia.
Generative map in its emotional-evaluative discrepancy is presented by this research worker in universalias of marital dealingss
and regard for maternity
. Cordial reception
and peaceable co-existence of people
as universalias of civilization ( harmonizing to Theodore Oyzerman ) can be led under a wider CUB-base, viz. & # 8211 ; under an aggressive
codification in its tabooed manifestation.
At the same clip the universalias & # 8222 ; daring and bravery
& # 8221 ; every bit good as & # 8222 ; war ”
give usthe cultivated aggressive
codification. In the certain degree the same codification in the same look is seeable in the first portion of Oyzerman universalia & # 8222 ; self-denial in the face of decease
& # 8221 ; . Courage
here has obvious indicants of force
, strength of head, and it is nil else but one of conceptual expressionsof aggressive
codification. At the same clip, bravery is directed against decease, that is against denying of life.
Therefore, in this instance on the footing of the given universalia one can detect besides an intentially presented immortal class
. Similar consequence in sensing of the deep CUB-contents has been received during the analysis of other plants on this subject ( Bronislav Malinovsky, George Murdock, John Passmor, etc. ) .
3. Probe of profound invariant of the construction of a fairy narrative as the applied version of hunt for universalias in texts of civilization
The chapter begins with consideration of conceptualisation of structurally-formal perusal of a fairy narrative by Roman Volkov. Thus I regarded the hunts for the interior invariant of thestructure of a fairy narrative as the applied version of uncovering universalias in texts of civilization. Then the attack to construction of a fairy narrative of Vladimir Propp is examined.In the chapter CUB-aspects of the Reconstruction of & # 8222 ; historical roots of a charming faery narrative & # 8221 ; by V. Propp is statedalso.
The analysis of the work of Roman Volkov ( & # 1042 ; & # 1086 ; & # 1083 ; & # 1082 ; & # 1086 ; & # 1074 ; & # 1056 ; . & # 1052 ; . & # 1057 ; & # 1082 ; & # 1072 ; & # 1079 ; & # 1082 ; & # 1072 ; . & # 1056 ; & # 1072 ; & # 1079 ; & # 1099 ; & # 1089 ; & # 1082 ; & # 1072 ; & # 1085 ; & # 1080 ; & # 1103 ; & # 1087 ; & # 1086 ; & # 1089 ; & # 1102 ; & # 1078 ; & # 1077 ; & # 1090 ; & # 1086 ; & # 1089 ; & # 1083 ; & # 1086 ; & # 1078 ; & # 1077 ; & # 1085 ; & # 1080 ; & # 1102 ; & # 1085 ; & # 1072 ; & # 1088 ; & # 1086 ; & # 1076 ; & # 1085 ; & # 1086 ; & # 1081 ; & # 1089 ; & # 1082 ; & # 1072 ; & # 1079 ; & # 1082 ; & # 1080 ; . & # 8211 ; & # 1054 ; & # 1076 ; & # 1077 ; & # 1089 ; & # 1089 ; & # 1072 ; : & # 1043 ; & # 1086 ; & # 1089 ; . & # 1080 ; & # 1079 ; & # 1076 ; – & # 1074 ; & # 1086 ; & # 1059 ; & # 1082 ; & # 1088 ; & # 1072 ; & # 1080 ; & # 1085 ; & # 1099 ; , 1924
) has shown, that he possesses a precedence in project of structurally-formal perusal of a fairy narrative. This is true because it was he who carried out for the first clip the categorization of a separate type of faery narratives ( where the characters are unjustly expelled ) and through formalisation proved that in each of its versions there is present a changeless invariant.
At the same clip, he implicitly used classs of ultimate bases and codifications as the linguistic communication of the description ( the formalized elements of fairy narrative construction ) . Classs of ultimate bases and codifications made besides an interior invariant of faery narratives contents, which underwent formalisation.
For case, the aggressive
universe outlookcode is at the bosom of the type of the selected for the analysis faery narratives about guiltlessly persecuted
. Persecution as the hostile aggressive act provides presence of the 1 who persecutes, and the 1 who is persecuted. At the same clip persecution as the dynamic motor plays the function of the taking minute of development of all narrative. In the given type of faery narratives he actualizes the basic expression & # 8222 ; life – decease ( menace of a life ) & # 8211 ; immortality ( remotion of the menace ) & # 8221 ; .
The chief characteristic of Vladimir Propp attack consisted in acknowledgment as elements of construction of a fairy narrative of those semantic units which were formed on the footing of maps of the characters. There can be many characters, but the figure of maps is finite. In each faery narrative it is possible to separate these indistinguishable maps.
Therefore, externally different faery narratives as a affair of fact, harmonizing to V. Propp, are indistinguishable. Such point of position has got all properties of a research paradigm, holding set for the long old ages the general way of research of non merely the fairy narrative invariants, but besides of other narrative texts. Simultaneously the existent fairy narrative construction nevertheless was showed to some extent in the linguistic communication of description of a fairy narrative offered by him.
Subsequently this fact was objectively examined in my work, as a consequence we discovered that for the conceptual signifiers of V.Propp & # 8217 ; s & # 8220 ; linguistic communication of description & # 8221 ; of the fairy narrative construction at that place stand CUB and matching codifications.
The same consequence has been received at the analysis of plants on the construction of a fairy narrative by the followings of V. Propp within the bounds of his paradigmatic functional attack.
The solution by V. Propp of his ain research jobs was embodied in four posits:
1 ) the maps of characters are the changeless elements of a fairy narrative ; 2 ) a figure of the maps of a charming faery narrative is limited ; 3 ) the sequence of maps is ever invariable ; 4 ) all charming faery narratives are of the same type harmonizing to the construction. It has enabled to pull a decision, that morphologically all fairy narratives can be originated from one faery narrative on abduction of tsarevnas ( princesses ) by the Dragon and their deliverance by the hero ( & # 1040 ; & # 1092 ; 131
) .
The analysis of the & # 8222 ; linguistic communication of the description & # 8221 ; ( of maps of characters both in their formal record, and in significant shows ) , offered by V. Propp, shows, that these maps have a precise universally-cultural sharpness. In the “ basic ” fairy tale the affair really concerns how, experiencing a fatal menace, the heroine or heroines finally are rescued.
That is, an reliable invariant of this fairy narrative ( harmonizing to V. Propp, all the others are reduced to it ) , is one of the versions of the basic universe mentality expression & # 8222 ; life – menace of life & # 8211 ; deliverance & # 8221 ; . On the footing of the stuff stated by V. Propp there is shown a universally-cultural isomorphy of a fairy narrative and & # 8220 ; world & # 8221 ; . At the same clip here it has been paid attending to debatable character of accounts of generation and transmutation of texts as representations of “ world ” .
For intensification of my place I have brought illustrations of unfavorable judgment of this posit of V. Propp “ from within ” , from the point of position of specializers in folklore and narratologists. They warned against transporting out of erroneous univocal correspondence between a fairy narrative and ceremonials, and besides a widely understood “ world ” ( Albert Bajburin, Alexander Reshetov, Peter Bogatyryovespecially & # 8211 ; & # 1041 ; & # 1086 ; & # 1075 ; & # 1072 ; & # 1090 ; & # 1099 ; & # 1088 ; & # 1077 ; & # 1074 ; & # 1055 ; . & # 1043 ; .
& # 1052 ; & # 1072 ; & # 1075 ; & # 1080 ; & # 1095 ; & # 1077 ; & # 1089 ; & # 1082 ; & # 1080 ; & # 1077 ; & # 1076 ; & # 1077 ; & # 1081 ; & # 1089 ; & # 1090 ; & # 1074 ; & # 1080 ; & # 1103 ; , & # 1086 ; & # 1073 ; & # 1088 ; & # 1103 ; & # 1076 ; & # 1099 ; & # 1080 ; & # 1074 ; & # 1077 ; & # 1088 ; & # 1086 ; & # 1074 ; & # 1072 ; & # 1085 ; & # 1080 ; & # 1103 ; & # 1047 ; & # 1072 ; & # 1082 ; & # 1072 ; & # 1088 ; & # 1087 ; & # 1072 ; & # 1090 ; & # 1100 ; & # 1103 ; / & # 1041 ; & # 1086 ; & # 1075 ; & # 1072 ; & # 1090 ; & # 1099 ; & # 1088 ; & # 1077 ; & # 1074 ; & # 1055 ; . & # 1043 ; . & # 1042 ; & # 1086 ; & # 1087 ; & # 1088 ; & # 1086 ; & # 1089 ; & # 1099 ; & # 1090 ; & # 1077 ; & # 1086 ; & # 1088 ; & # 1080 ; & # 1080 ; & # 1085 ; & # 1072 ; & # 1088 ; & # 1086 ; & # 1076 ; & # 1085 ; & # 1086 ; & # 1075 ; & # 1086 ; & # 1080 ; & # 1089 ; & # 1082 ; & # 1091 ; & # 1089 ; & # 1089 ; & # 1090 ; & # 1074 ; & # 1072 ;
.
& # 8211 ; & # 1052 ; .
,
1971
; reprint of
: Actes magiques rites et croyances en Russie Subcarpathique. & # 8211 ; P
R
. , 1929
) .
Addressing to & # 8222 ; historical roots & # 8221 ; of faery narrative “ morphology ” , V. Propp began to understand a fairy narrative as a certain secondary, derivative construction, as contemplation of another, out-fabulous “ world ” . He regarded it foremost of wholly as the rhythm of induction ( a ceremonial of enacting ) and, in less grade, as a rhythm of thought of decease.
I have critically reviewed the plants of followings of V. Propp who aimed “ to better ” his construct ( Vadim Baevsky, Neonila Krinichnaya, Natalia Hobzej, Nikolay Kisljakov, Rachel Lipets, and others ) and have come to decision, that many of them had the same methodological troubles, as V. Propp. They were connected foremost of all with an constitution of a existent historical and familial correlativity of a ceremonial, an epos or a fairy narrative with “ world ” , and besides with confirmation of both the processs of Reconstruction, and the achieved consequences.
Particularly vulnerable for unfavorable judgment there were decisions of Heleasar Meletinsky ( & # 1052 ; & # 1077 ; & # 1083 ; & # 1077 ; & # 1090 ; & # 1080 ; & # 1085 ; & # 1089 ; & # 1082 ; & # 1080 ; & # 1081 ; & # 1045 ; . & # 1052 ; . & # 1043 ; & # 1077 ; & # 1088 ; & # 1086 ; & # 1081 ; & # 1074 ; & # 1086 ; & # 1083 ; & # 1096 ; & # 1077 ; & # 1073 ; & # 1085 ; & # 1086 ; & # 1081 ; & # 1089 ; & # 1082 ; & # 1072 ; & # 1079 ; & # 1082 ; & # 1080 ; : & # 1087 ; & # 1088 ; & # 1086 ; & # 1080 ; & # 1089 ; & # 1093 ; & # 1086 ; & # 1078 ; & # 1076 ; & # 1077 ; & # 1085 ; & # 1080 ; & # 1077 ; & # 1086 ; & # 1073 ; & # 1088 ; & # 1072 ; & # 1079 ; & # 1072 ; . & # 8211 ; & # 1052 ; . , 1958
) who tried to happen the original beginnings of an image of a character of a charming fairy narrative in & # 8220 ; the societal world & # 8221 ; . He considered them as a usual right ( commonlaw ) of & # 8220 ; minorat & # 8221 ; when all parental belongings passed to the younger boy.
But, beliing to himself, H. Meletinsky considered besides in an perfectly non-corresponding to this right subjugation of the younger brother by the senior brothers the beginnings of an image of the hapless character. If the & # 8220 ; minorat & # 8221 ; underlies the faery tales where there appears a disadvantaged character, so in peculiar the senior brothers who were disinherited of any belongings, should look as impoverished characters.
In the book it has been found out, that the deep implicit in causes of construction of a fairy narrative are CUB and codifications in their expression bundle. As effect of this during the research at that place has emerged a job whether the CUB-structure of a fairy narrative is an equal representation of a universal-cultural construction of “ world ” of a ceremonial, or, likely, both the fairy narrative and the ceremonial have such constructions independently from each other?
And if it will be ascertained, that secondariness of construction of a fairy narrative comparatively to the construction of the world is dubious, there arises one more job & # 8211 ; what is precisely defined by the formation of the fairy narrative construction ( or organize as the manner of organisation of its contents ) ? For this ground, there was the necessity for critical screening of V. Propp & # 8217 ; s paradigm from point of view and on the footing of philosophic and worldview attack. On its footing there opens the chance of doing a right methodological base of all theoretical generalisations of applied folklore and ethnographic researches.
Merely in that instance we shall have an equal cognition of a existent construction of the texts of civilization and happen out the grounds of such structurization of them. In other words, there opens the chance to alter the descriptive method of research to an explanatory one.
However, to do the new construct of invariants of the construction of civilization texts fruitfully working, it is necessary to demo errors and failings of bing attacks. Preliminary measure in this way became uncovering of internal contradictions and disagreement in the construct of V. Propp that has served as the stipulation of its disproof ( harmonizing to Charles Popper ‘s theory ) .
4. An explication of internal contradictions of the theory of V. Propp as a stipulation of its disproof
The chapter begins with a critical confirmation of the construct of structurally functional morphology of a fairy narrative harmonizing to V. Propp. It is carried out by uncovering debatable character of formation of semantic units of a fairy narrative on the footing of maps of actants. It is shown besides, that the manner out of the deadlock of applied structural linguistics within the confines of an antithesis “ element-structure ” is possible based on a broad philosophic and universe mentality attack merely.
Questions which arise here foremost of all, consist in that, how much successfully V. Propp was able to retrace its existent construction in formal linguistic communication of the description of a fairy narrative. One of disadvantages of his formalisation is disregarding of the circumstance, that the fairy narrative, except of actions
of its characters includes in the construction their provinces, non-realized desires, aspirations
, etc. , and besides assorted effects
of these actions, and this merely has non fallen under processs of formalisation.
Besides, there remain some non-examined procedures
and phenomena
which can depend on maps of the characters, and can stay merely as conditions
of their activity.
In malice of an over-formalized linguistic communication of the description, V. Propp merely ignores in “ inconvenient ” instances some maps of some characters.
So, in instance of when such character as the male parent, has sexual involvement to his girl ( flooring though a widespread map in fairy narratives ) , we should hold a semantic unit as & # 8222 ; daughterfucker & # 8221 ; . Besides there were non formalized such characters who during a fabulous narrative well change their maps. That leads to their declaration as “ cryptic ” and causes those extra, but unpersuasive accounts that are offered by V. Propp.
But when seeking to add the opposite definitions to them, it makes them semantically different units of a fairy narrative ( a “ grantor ” acts at the same time as a “ wrecker ” ) that “ interruptions ” the thought of V. Propp from within. To other indispensable imperfectnesss of V. Propp & # 8217 ; s concept we should add besides go forthing without account of uncomplete application of a theoretical portion of his construct in his ain plants. Actually, from all of the more than three 10s maps distinguished by V. Propp merely a small of them was entered into the basic strategy ( & # 1073 ; 1
& # 1077 ; 1
& # 1040 ; 1
& # 1042 ; 4
& # 1057 ;& # 8593 ;
& # 1055 ; 4
& # 1051 ; 5
& # 8593 ;
) of the chief faery narrative & # 8470 ; 131 ( from collected narratives by A. Afanas & # 8217 ; ev ) .
Therefore, it is necessary to determine, that the thought offered by V. Propp that a fairy narrative invariant consists of lasting maps which figure is invariable, and the sequence is changeless, gives indispensable failures, because, foremost, rather non all the maps of actants of a fairy narrative signifier those steady semantic units which allegedly are changeless elements of a fairy narrative construction.
Second, he has non solved the job non merely of correlativity of the opposite maps inherent in one actant during the alteration in clip of a pole of its action, but besides could non formalise these characteristics of a fairy narrative, owing to that an allegedly steady semantic unit becomes blurred ( harmonizing to V. Propp, this semantic integrity is an atomic basic faery tale component ) . All this testifies to an internal incompatibility of the theory of V. Propp, constitution of this fact is an of import measure to disclosure of its falseness ( disproof ) .
The bosom of the job “ a construction & # 8211 ; an component ” , formulated with mention to analyzing of a fairy narrative, looks like a inquiry, whether the construction ( a secret plan or motivation ) sets the maps of elements ( characters ) , or, on the contrary, the maps of characters build a secret plan? If maps of actants are changeless, so precisely these characters, being involved in a fabulous narrative & # 8222 ; at a right clip and in the right topographic point & # 8221 ; , will find its construction. But if these actants are truly stiffly defined in their maps, so it is hard to conceive of a fairy narrative where the Little Red Riding Hood catches the Wolf in the wood of and chows him up.
At the same clip, there are many fabulous and folklore actants which maps are non decidedly set. Thus, say, the Wood-goblin can scare people, steal childrenand so on, but he besides helps to crop the cowss, kindly lulls the kid forgotten by a female parent. What construction so will be set to a fairy narrative by this ambivalent character?
One of the ways of determination of the denoted job “ structure-element ” consists in admittance that, harmonizing to the rule & # 8220 ; the construction determines the map of elements & # 8221 ; , non the actant builds the construction, but the construction, in instances when the actant has taken the certain topographic point in it, “ obligatorily ” sets matching maps to an actant.
At first sight, it seems so. Nevertheless, the affair is that the basic invariant fairy narrative construction does non be in pure signifier, merely as it is. Similarly, to an original, it demonstrates itself merely through an nonsubjective stuff, but is non reduced to it.
In bend, a portion of a concrete stuff of a fairy narrative, in peculiar, some objectively-figurative incarnations of actants, owing to their steady repair at the certain basic elements of fairy narrative construction or at its typical episodes, go similar to clich & # 233 ; s. Owing to this circumstance, the given incarnations of typical maps in the certain characters show opposition to their unreal inclusion in such cells of construction where the non built-in maps will be imposed to them. However if they are still forced “ to come in ” the “ topographic point ” in the construction non built-in in them, determined by a functional function foreigner to them, so this character starts to look as something distorted or mockly
-ridiculous.
It is precisely those instances when the stepmother will love the stepdaughter more, than her ain girl or when the peaceable Wolf will endure from the Little Red Riding Hood, and Tsarevitch will fall in love with the She-Dragon.
It is interesting, that similar experimentation with maps of fabulous characters was carried out by a celebrated Italian kids ‘s narrator J. Rodari who in & # 8222 ; disorderly faery narratives & # 8221 ; suggested satiating an invariant & # 8220 ; au naturel strategy & # 8221 ; of faery narratives with the characters executing maps, face-to-face to accustomed 1s. However, the & # 8222 ; bare & # 8221 ; strategy therefore is considered & # 8222 ; bare & # 8221 ; , because it does non be merely as it is, outside of its concrete personifications. Fictional characters through their actions should “ open ” this “ strategy ” ( construction ) . But so on this footing it is possible to pull an opposite decision that it is precisely “ construction ” that sets significances ( maps ) to the “ elements ” , instead than conversely. What is the true reply?
Here we have approached to the chief point of the job. It consists in what represents and by what is determined the & # 8222 ; au naturel strategy & # 8221 ; mentioned above, which retains in all possible though excessive incarnations. It is necessary to accept, that merely the history of that circumstance, that a deeper universal-cultural worldview context acts as an invariant footing of faery narratives, where all concretely-structural and significant minutes are strung on thought of a endurance through battle against decease, allows interrupting off a barbarous circle which arises here.
Then in the work at that place
is given explication to negative remarkable effects of the theory of V. Propp about an beginning of construction of a fairy narrative from a ceremonial. It is carried out through presentation of disagreement between a cardinal posit of the construct of V. Propp – „the construction of a fairy narrative is determined by the construction of an ( initial ) ceremony” and the contents of his research. There is besides used a method of „back ( reversal ) reconstruction” by agencies of transmutation of the relation „a ceremonial – a faery tale” to „a fairy narrative – a ceremony” , that leads to paradoxes and evidently absurd conjectural state of affairss.
Therefore, the motivation & # 8220 ; chopped and poisoned & # 8221 ; is explained by V. Propp by agencies of the contents of an initial ceremonial. In the class of clip a existent slaying, which is bunk in itself, as an initiant should go through a ceremonial of induction, alternatively of autumn a victim in forfeit, was replaced, harmonizing to V. Propp by cutting off a finger. But so all masculine population of antediluvian communities should be wholly adactylous, and it is non so.
Similar disagreements arise in instances of account of ritual defloration of adult females who have already given birth and in other similar absurd statements which testify that such unlogical consequence of research can non be considered satisfactory in any manner.
Some other failings are built-in in accounts by V. Propp refering the beginnings of fairy narrative construction, that
