The process of turning a myth into a fairy tale, its internal and external causes, patterns, consequences... It may be difficult to find a more traditional way of exploring a fairy tale than this one. We will not avoid it either, because whatever aspect of the fairy tale analysis we choose, it is impossible to bypass this side of its genesis. And the choice of the method of explication of this problem largely predetermines both the angle of her vision and (...) the means of solution. The same traditions have already been given peculiar power lines that urge more and more researchers to move in the area of ​​these lines and to cover more and more varieties of the same dimensions of the object: demythologization and desacralization of the hero, his actions, his environment; giving the myth an exoteric character, with the elements of fiction and irony that are inconceivable as a result; the shrinking of the scale of the hero's actions, and hence the replacement of the mystery of myth with mysteriousness, intrigue in the fairy tale, the decline of the mythological worldview. The topics of branching of the subjects through the myth to the fairy tale, finding and researching common for both phenomena of binary oppositions, etc., are densely addressed. (shrink)

The postulate of the decisive role of social factors in the formation of a way of life, the creation of a spiritual climate and the general semantic field of culture has long and firmly entered in our literature as universally recognized. At the same time it is worth noting the fact that the prevalence of the use of this category in research works oftencombined with its meaningful blurriness, indistinctness. The point is that the category of "social factors" or "social factors" (...) is a commonplace, abstraction, which in different cultural systems and in different historical situations, present themselves very different from each other phenomena. (shrink)

Totemic myths are one of the most common types of myth-making activity of human tribal society. At the same time, they are one of the types of myths that have previously fallen into view of ethnographic researchers, psychologists and psychiatrists, philosophers and literary critics.

The study of orders as a product of spiritual creativity has its long and rich history. In addition to ethnographers, religious scholars, psychologists, philosophers, as well as scientists who carried out their research on the brink of several sciences - M. Bachtin, J. Frezer, K. Levy Briul, worked on their analysis. The orders helped find the keys to the style of thinking of primitive tribes, the peculiarities of their worldview, language, remedies, regulation of social relations.

If we approach the analysis of fairy tales from the point of view of revealing in them a metaphysical dimension of human intentions, then in their subjects one can identify several paradigms. The most important of these should include, in particular, the following: the combination of man with the deity ; the loss of God's person as a result of her violation of some conditions for coexistence with God; the search for the lost man of God and the rejoining of (...) him. These through-world ideological paradigms, embodied in specific themes, may be adjoined in the same tale, and may exist separately, encompassing all of its plot. All the above applies to Ukrainian fairy tales. (shrink)

The explosive spread of mystical ideas and practices in the spiritual culture of modern societies, irrationalism in art and philosophy has long surprised no one. These phenomena have escaped beyond the limits of the local, semi-exotic phenomenon that lies at the periphery of the scientific, artistic and daily practical life of modern man. Figuratively speaking, they are no longer just a separate spot on the mosaic panel of historical ways of human self-comprehension.